THE SERMONS OF M. JOHN CALVIN UPON THE FIFTH BOOK OF Moses called Deuteronomie: Faithfully gathered word for word as he preached them in open Pulpit; Together with a preface of the Ministers of the Church of Geneva, and an admonishment made by the Deacons there. Also there are annexed two profitable Tables, the one containing the chief matters; the other the places of Scripture herein alleged.  
Translated out of French by ARTHUR GOLDING.  
ET INVENTA EST PERIIT  
AT LONDON, Printed by Henry Middleton for GEORGE BISHOP. Anno Domini 1583.   

TO THE RIGHT HONOURABLE Sir Thomas Bromley Knight, Lord chancellor of England, one of her majesties most honourable privy Counsel, his singular good Lord, health, prosperity, and increase of Honour.  
BEing desirous to testify my dutiful mind towards your good Lordship, I thought there could be no better mean in all respects, than the dedication of this present work; which containeth a large exposition of the whole Law of God, and of the practice thereof in the Commonweal of Israel: whereof the only reading with due consideration, may justly commend it many ways, even to such as are of greatest learning, wisdom, authority and virtue. For if we have an eye to the author of the groundworks thereof; it is God and not man. If to the lawmaker; it is the Law of the judge of the whole world, the lamp of light, the wellspring of wisdom, the touchstone of truth, the rule of right, the ground of goodness, the bond of blessedness, the lodestar to life, the opener of our understanding, and the governor of our wits: the faithful following whereof is the way to welfare, the procurer of peace, the path of true pleasure, the entry of immortality, and the harbourer of happiness. Or, if we have an eye to the manner of the delivering thereof; it is most wonderful, accompanied with many great miracles, signs, and tokens, and honoured with the glory and majesty of Gods own presence. If to the intent of the lawgiver; it is the repairing and reforming of man according to the Image of his maker, in true holiness and righteousness. If to the end of the Law, it is to drive us unto Christ, that by him we might be saved. If to the obedience which it requireth; it is altogether spiritual, holy & everlasting. All which things are not only great, but the greatest that can be, and fuller of majesty and glory than can be expressed or conceived by man. Again, if we have an eye to the party by whose service and ministry this law was published; he was a man peculiarly chosen of God, endued with most excellent gifts, full of the holy Ghost, such a prophet as never had his like, (Christ only excepted) a figure of Christ, familiar with God, a perfect pattern of a good governor, and a very father of his Commonweal. Or if we have an eye to the parties to whom it was delivered; they were a people whom God had purposely chosen, redeemed, and delivered from most miserable thraldom, to the intent to be their King, and to dwell among them, and that they should be unto him a holy people and a royal Priesthood for ever: which things are surely most excellent and singular prerogatives. And as for the Preacher of these Sermons, by whom the said things are laid forth, and expounded to the better understanding of the Reader: it is well known, that for the manifold talents and excellent gifts which God had bestowed upon him, and for his diligent and most painful employing of the same to the beating down of Idolatry and superstition, to the winning of folk unto God, and to the edifying of Christ's flock: he was in his life-time, and yet still is, a man of great reputation and renown. As for mine own travel in translating this work, I humbly submit the judgement and censure thereof to your Lordship's favourable acceptation, the obtainement whereof shall greatly increase my gladness in that I have done any thing whereby the Church of GOD is or may be any whit edified. Written the xxj. of December, 1582.  
Your good Lordships most humble always at Commandment, ARTHUR GOLDING.   

To the Christian Reader, Grace and Peace from GOD, etc.  
IT is no small favour that we daily receive from the hands of our God▪ partly by the public ministery of his word, and partly by the private reading of such good works as by the means of many his faithful servants he hath published and spread abroad in this last age of the world. But as the beholding of this doth make many Godly minds to rejoice in that they see Gods great goodness striving continually to overcome the malice and frowardness of man's mind: So on the otherside it pincheth them at the heart when they perceive not only what slender entertainment God's graces have amongst us, but even what manifest contempt is offered unto them, while men notwithstanding the wonderful sunshine of God's holy truth, remain in as great darkness almost, in respect of judgement, and be as dissolute and careless in their conversation as ever they were, in the time of the most gross and palpable blindness. Would to God that the miserable experience of our days were not too plain a proof of this point: And yet this is not spoken either as in dislike of our state with some discontented people, or to the discrediting and defacing of God's religion which we profess, with the practising Papists (who with one blow at the Gospel, would if they could, craf●●lie cut the throat both of Religion and policy,) but in all holy love and affection, to make this careless generation more studious to labour to abound both in sound knowledge of the truth, and in all holy obedience to the same. In which respect, not only are these few lines written at this present, but this notable work of Master Caluins' Sermons upon Deuteronomie published, & that in our own native Language: wherein what pain and cost hath been bestowed, that they might come forth as beneficial to the Christian Reader as might be, though I myself may speak much in truth as an argument of some weight, to induce the godly brethren to the buying and reading thereof; yet letting that point pass as a matter not much to be stood upon, I mind only to press those things, and that also in very few words, which shallbe most material. And that is; that as all states and conditions of men may out of the same fetch many profitable points for their instruction both in faith and obedience towards God and man: so particularly if a man would overthrow Atheists, or confute Papists, and other Heretics, or wound the wicked, or encourage the faint hearted, or comfort the afflicted conscience cast down with the sight of sin, or perform any other service towards God, himself, or other men, he shall have matter, and that in great store plentifully ministered unto him for the performance of these and all other duties whatsoever. Wherefore I would advise thee (good Reader) to get it speedily, to read it diligently, to remember it faithfully, and to express it fruitfully in thy conversation, to the glory of God, the profit of his people, and the salvation of thine own soul through Christ. In whom I rest always.  
Thine unfeigned, T. W. the Lord his unworthy Servant.   

To all the faithful which hold the holy faith of the true Catholic Church, and generally to all Christian Readers: Greeting in jesus Christ our Lord and GOD. Amen.  
IT is not without cause, that the psalm speaking of the great benefits which GOD had bestowed upon the jews, among whom was his Church at that time, doth chiefly magnify the grace which he had uttered towards them in delivering unto them the sure rule of his service, the true manner of good life, & the right way of salvation, aswell by the writings of Moses and other his servants, as also by the lively voice of them agreeing with their writings. For without that all the abundance and prosperity which they could have had, had been but as records against them to have increased still the measure of their condemnation. Therefore having spoken of Gods defending of the gates of the holy city jerusalem, of his blessing upon the inhabiters thereof, of the peace and quietness that was in all coasts about it, and of his carefulness in furnishing it with all things necessary for the maintenance of the whole people: finally he setteth down the principal point whereon the sweetness and assurance of all the rest hung, saying: He hath given forth his word unto jacob, & his statutes and judgements unto Israel. And this benefit was at that time peculiar to the city of jerusalem, and to the people that came of Abraham, according as it is said expressly in the same text, that God had not dealt so with any other nation, nor given them knowledge of his judgements. But we know that jesus Christ hath by his coming made the same grace to extend to all nations of the earth, and that look whatsoever he had promised by his Prophets in the holy scriptures, he hath performed it by his holy Apostles, who have preached the Gospel faithfully, as their writings do autentikely, fully, and sufficiently witness. This advertisement therefore belongeth as now to all churches of our lord jesus Christ, in what countries soever they be, so as they ought to acknowledge God's mercy in that he teacheth them familiarly and in such language as they may understand, by the reading and preaching of his word. For so little ought the long interceassing of so great a benefit (enforced through the tyranny of Antichrist) to make us to hold scorn of it, now that God reneweth the course thereof again: that contrariwise we should think it the more sweet and amiable, praising God for restoring us the thing through his great mercy, which Satan's underlings had wickedly bereft us of: acknowledging that God had been too sore provoked by the sins of the world, when he punished it in such sort: and serving him with such obedience according to his word, as we may not provoke him hereafter, to use the like vengeance against us or our children after us. And no doubt but this lesson is told us throughout the whole Scripture, from the beginning to the end of it, and specially in the books of the New Testament, wherein the perfection of all learning is thoroughly comprised, well written, and faithfully enrolled. Nevertheless, forasmuchas the books of Moses the servant of god are as the fountain from whence all after comers, that is to wit both the Prophets and the Apostles, have drawn water you will not believe how greatly it is to the benefit and behoof of the Church, to confer them with the other books of holy writ. And for the same cause hath God by his providence preserved them so wonderfully, from so many dangers through so long a race of so many hundred years. For there, besides other things, we see the antiquity of our faith, and that the substance of true religion hath always been one, yea and that the very form of it hath ever tended to the perfection that is fully and infallibly showed us in the holy writings of the New Testament. And in very deed whereas S. Peter saith generally of all the Prophets, that the faithful do well to take heed to their words, that they may go forward in Christianity: it is full certain that therein he comprehendeth Moses as the foremost of them al. And in as much as he wrote of jesus Christ, as Christ himself avoucheth in express words in the fifth Chapter of S. john. it may well be concluded (according also as saith the Apostle to the hebrews) that his speaking and writing was to bear record of the things that were to be spoken afterward, namely by the son of God & his Apostles, as we read them written in the new Testament. Now among the books of Moses, all such as can skill of them will easily grant, that as Deuteronomie is the last, so it teacheth whereto the other books tend, showing the mean how to far the better by them, yea and containing as it were the sum of them. Therefore it is very likely, that that was the cause which moved our well-beloved brother or rather good father Master john Calvin, that most faithful minister of the Gospel of jesus Christ, to preach and expound the same in the Church, because that by his setting forth thereof he should after a sort comprehend the other next three also, so far forth as the understanding of them should be needful for the people. His sermons therefore were faithfully gathered in order, like as his sermons were which he preached upon other books of the scripture, whereof many have been printed here already. And in the mean time till all the rest of his sermons may by Gods help be brought to light, it hath seemed good that these same should be put forth first in the mean while: the impression whereof should not need any commendation or preface, but that the long continuance of custom requireth it. For as many as have heard true report of the person and skill of that good man Master john Calvin, will be sufficiently drawn to the reading of his sermons, by finding his name here set unto them: assuring themselves that they shall not find any thing in them, but such as agree with God's spirit, that is to say profitable, good, and holy things. As touching the principal and notablest points that are to be found here, there might very well be made a rehearsal of them, to give the readers some taste of the whole book of the said sermons, at their first entry. But forasmuch as it is better that every man should high him to the reading of them, and to hear the preacher himself speak as it were in his own person, we purpose not to enter into such discourse, which might peradventure be somewhat with the longest. Only we will touch one point, whereof some word hath been cast forth already heretofore: that is to wit, that this book of Moses being well read and understood, doth show sufficiently who they be that hold the true religion, and resolveth a question whereof men seem partly to doubt yet at this day, and partly to determine over boldly after their own fancy, against the express word of God. We speak not here of Turks, jews, Saracens, and such other, which are commonly called Miscreants, or Infidels as they be in deed: but we speak of the nations which have long time borne the renown of Christianity, because that through God's gracious goodness some sign of holy baptism hath continued amongst them, and jesus Christ is professed there in name. We see then that there is great variance nowadays. The one saith, that Christianity requireth, that in serving God, men should, or at leastwise may have images, & set them up in churches for Christian people: the other side upholdeth on the contrary part, that it is a villainous defiling of religion, and an utter forsaking of the true Christianity, and a taking in of a bastard religion in steed of it. If men can find in their hearts to hear Moses speak in this book (as they needs must, or else be convicted of renouncing God the Father and his son our Lord jesus Christ who is very God and everlasting life, and of resisting the holy Ghost:) he showeth the thing which he forgetteth not in his other books also, namely that God could never away to be served after that fashion, but evermore expressly forbade images in case of Religion, and threatened his own people with horrible punishments, if they held not themselves contented with that single order, to rest thereupon without attempting any further. Were there no more but the only text of the second commandment, it were enough and sufficient. For (as Moses wrote in the twentieth of Exodus, and hath rehearsed again at large in the fifth of this present book,) God saith, Thou shalt not make to thyself any graven image. And to the intent that no man should use any wrangling by standing upon the particular, he addeth, nor the likeness of any thing that is in heaven above, or in earth beneath, or in the waters under the earth. Moreover, to show that he will not have men to yield them any part of his service, how little soever it be: he addeth, Thou shalt not bow down to them, nor worship them. Last of all he addeth a horrible and dreadful threat, that he will take vengeance upon the transgressors and their children, to the third and fourth generation. This commandment than is set down in so express terms, that the matter is as manifest as may be. And therefore the lusty lads that have held the people in error, perceiving the great gain which they and their bellies reaped, by this mean or occasion of mingling Images with religion, have overleapt this second commandment, and divided the last commandment into two, that the full number of ten might be found there still. But besides this, Moses delivereth so often expositions of it even in this self same book, and setteth forth so lively and precise discourses thereof: that if any man will not give place thereunto in these days, this proverb may well be verified of him, that none is so deaf as he that will not hear▪ and that he is overpreached unto, which hath no care to do well. For as touching the arguments which some have alleged for that purpose in these latter years, although they have been oftentimes chafed and rechafed, yet are they so stark and stiff for cold, that they have no force nor might to give any holiness to Images in the Temples of the Christians, as hath been well showed to the forementioned gainsayer in due time and place, and shall still hereafter whensoever they list to give ear. And as for us, we have on the one side, to continue in praying unto God, that he vouchsafe to touch the hearts of the people and of their leaders and governors, effectually by his holy spirit, so as they may well understand this point, which would be a good mean to appease God's wrath, and to open a great gap to the reformation that might ensue from better to better. And on the other side it standeth us on hand to strengthen ourselves in the infallible certainty of the holy Christian religion and true Apostolic faith, which we hold with the other holy Churches that are reform. And as concerning this point, no doubt but it is an invincible fortress unto us, that we are able to show forth this thing from age to age: namely, first of all that the true Apostolic and primative Church had no Images at all in their holy meetings, whether it were in Temples or elsewhere, ne willed the people to kneel down to them, or to set them up before them. That likewise aforetimes when the Church was governed by the jews, both after their return from Babylon, and even in the captivity itself, the good and faithful sort did warily keep themselves from it: that if ye mount up yet higher, the true Prophets were commended for crying out against Images and the manner of worshipping of Images, and the holy Kings were well liked of God for pulling down, razing out, and rooting up the occasions of such superstitions among their people: that the good judges and governors had done likewise before the kings: and that even Moses himself (who was ancienter than any others that have left any books of long time) spoke of them after the same manner, and dealt accordingly thereto, because he had both the administration of the doctrine and the government of the common weal together, which was not ordinary afterward in others. Ye see then, ye see how the true Catholic Church is on their side which follow the Gospel, whatsoever men list to say to the contrary. And now that we be delivered from outward Idolatry, it standeth us on hand to look nearly to ourselves, that our life be agreeable to the pureness of God's service, so as we shun Covetousness (which also is named Idolatry) ambition, excess and vanity of the world, taking good heed (as much as is possible for us to do) that no man be withdrawn from the Gospel and the love thereof through our undiscreet dealing: to the end it may appear that whereas the disobedient do seek excuses and take occasion of stumbling, they do it without any cause given on our behalf. Furthermore the strange blindness or ratherwilfull stubbornness which is to be seen nowadays in a number of them that call themselves Christians, aught to make us so much the earnester in praying, to the end aforesaid, that is to wit, that our good God may vouchsafe to work so effectually in the hearts of all men, as well great as small, Kings, Princes, and other governors, as their subjects: as the wretched world may not always continue at the A. B. C of Christianity, without learning any further. We term the second commandment an A. B. C, because it is and ever hath been one of the first and surest grounds of the true religion, and is (as ye would say) a necessary appurtenance to the first commandment. For whosoever mingleth the worshipping of Images with the serving of God, doth as much as in him lieth, to set forth other gods than the true God. And it is a marvelous thing, that the world becometh never the wiser for all the great number of punishments which God hath powered out, and still poureth out to warn us to come to repentance. For within these fifty years, since which time God of his grace hath set up the preaching of the gospel in divers places: besides his sufficient smiting of the people of the earth with his rods in former years, he hath also made them feel his scourges divers ways, in punishing their contempt of his holy doctrine. Yet notwithstanding we hope that God (conditionally that we continue in prayer) will one day show by more abundant effect, that he hath heard the prayers of his silly faithful ones, even in this behalf, and draw the rest of his churches out of the miserable desolation, which hath lasted now too long by reason of our sins. And hereof we have good handsel in the furtherance that he hath given already to the gospel, notwithstanding that Satan hath spit out his spite against it on all sides. For albeit that the holy doctrine do sound in the ears of the poor people in divers places, the sacraments of Baptism and of the Lords supper be ministered purely, the praises of God do ring shirlely to men's understanding in the psalms and songs, and the father is worshipped in the name of jesus Christ our hope and the only advocate of wretched sinners: yet are there a number which hope, or at leastwise wish, that as the sun hath been eclipsed this year, so there might be an everlasting eclipse of the preaching of the gospel: but by the help of God and of our great day sun jesus Christ, they shallbe deceived. And in the mean time while God's kingdom may enlarge itself still further out here below, we pray all such as are desirous to have the understanding and use of the doctrine of this godly book of Moses, to take the pain to read these present Sermons of the faithful servant of God Master john Calvin: of whom like as the speech and pen served the Church as long as he lived, (whatsoever some Balaams babble to the contrary:) so we believe that his writings will by Gods help edify all men continually hereafter. Moreover it were a needle's thing to warn men, and to pray them to take heed that they make not the Printer to lose the fruit of his labour, and his cost which he was feign to be at in the printing of this present work, were it not for the greedy and unsatiable covetousness that reigneth nowadays in men of that trade, by reason whereof diverse times they overrun one another without any honesty or conscience. Surely we had forborn to give this warning, and had lever to have let the Printers alone to deal with their own peculiar cases, as they listed among themselves, if it were not for one reason which enforceth us to fall purposely into that matter: which is, that in some places they not only print again in such hast the books of that excellent teacher Master john Calvin that were erst printed here, as it is pitiful to see the workmanship of the imprinting so ill corrected: but also moreover, some have gone so far, as to print in Master Caluins' name the unperfect copies which they have gotten by piecemeal or stealth where they could come by them. We know not what they mean by it: but surely they do wrong both to the author, and to the Church of God. Yea and they open a gap which may be dangerous in time to come, whensoever any man will foist in books stained with wicked doctrine, to make them pass forth under the name of a faithful servant of God, as every man knoweth hath been done to diverse ancient doctors of the Church: Insomuch that even S. Paul warneth the Thessalonians to beware of letters & Epistles that were made to run abroad in the Churches [under his name], as though he had been the very author of them. Truly, so long as it shall please our good God to preserve us & the Church wherein he of his grace hath made us shepherds: it is our duty to find fault with such as will needs father any other books upon Calvin than his own, or by their false additions corrupt those which he hath made truly. But yet is it much better to prevent the danger aforehand, & to eschew the occasions thereof as near as may be. Wherefore, in God's name we beseech all such as have any written copies, specially of the said authors sermons, not yet printed: to forbear the putting of them forth, until they have first been duly conferred with the originals, which are here in the keeping of one of the Deacons. And as touching them that are minded to print again any work of the said author that is printed already, we pray them to have regard to the common profit & edifying of the Church, rather than to the furtherance of their own peculiar gain. And here withal we commend you all to the grace of God. The Lord jesus be with you, who is of the seed of David according to the flesh, the very son of the holy virgin Marie, the very Christ, & God blessed for evermore as S. Paul hath expressly written, and so have we always believed & do believe all of us. Amen. Dear brethren, we commend ourselves to your prayers. From Geneva this month of januarie, 1567.  
Your humble brethren, the Ministers of God's word.  

The Deacons and disposers of the goods that are given in alms to the poor strangers that are come hither into the city of Geneva for God's words sake: to all faithful and true Christians, health and peace from our Lord jesus.  
FOrasmuch as our good & faithful shepherds the ministers of this church, peradventure fearing to be overlong or tedious to their readers, do in the end of their preface made to these sermons, but (as it were glancing lie) touch one point, which notwithstanding is of great importance for the poor strangers that are come into this town: to our seeming it would be thought neither amiss nor strange, if we for our duties sake, declared the thing somewhat more at large, which they spoke in one word, concerning the printing of the sermons of our late good father M. john Calvin. Now then, for the better understanding of the whole, you must consider that from the year of our Lord 1549 forth on, the late M. Dennis Ragueneawe being fled hither, gave himself to the gathering of the Sermons word for word, which M. john Calvin did ordinarily make: and that with such swiftness and cunning, through the use of certain notes & shapes, as few words escaped him even from the beginning. Which thing when they saw which had the charge of the poor strangers at that time: although they had not any great sum of money wherewith to relieve the present needs: yet failed they not to take such order, that the said writer was entertained after a sort with some part of the same money, to the intent he might have wherewith to maintain himself and his small family, while he gave himself wholly to the gathering of these sermons, & to the engrossing of them fair again afterward, because he should spare no time to any other business than that. He undertook the charge, with condition that he should copy out all the Sermons fair, into books of a certain scantling of size whereby they should be made, which he should deliver to one of the Deacons to be faithfully kept, as a peculiar benefit belonging to the poor strangers, at whose charges the said writer was entertained. And forasmuch as afterward the number of the faithful increased daily in the realm of France, and many that could not hear the lively voice of this good servant of God in the pulpit, were desirous at leastwise to see the things in writing, which he preached openly, and prayed to be made partakers of them: in that only respect and none other, the writer had leave given him to deliver copies of whatsoever sermons were demanded of him, to the end that such as received them at his hand, might profit themselves by the doctrine of them, howbeit upon condition that the same should not afterward in any wise prejudice or hinder the poor, for whom the original copies were carefully preserved (as hath been said), that they might be printed to the common benefit of them all, whensoever it should please God to give them ability, as was done afterward. By reason hereof some which had gotten out copies that came to whole books, taking opportunity of the liberty which our Lord of his infinite goodness and mercy gave to the realm of France, sticked not to cause some of them to be printed, not only to the great hindrance of the poor, who by the means were bereft of the thing that belonged unto them: but also to the disadvantage of all the faithful, inasmuch as those copies were never overlooked & conferred with the originals, which are kept diligently here: which is such a deed as we know not how to name in one word, and therefore do willingly leave the judgement thereof to such as see whereto it tendeth, and what sequel may ensue of it. For if every man may have liberty to print at his pleasure, all the sermons which he can pretend to have been so gathered, whereas notwithstanding they have not been conferred with the original copies which we have here: who shall let them to falsify the most part of the true sermons by adding or diminishing, and by mangling or nipping of them after their own fancy? It is well known that the abusing of the names of Gods good and faithful servants, is no new thing. If such liberty be given, & men deal as they have begun, in this case: what will come of it, but that the doctrine of salvation shall stand as it were at the courtesy of such as will make their own devices fly through the whole world, under pretence of setting the name of this good man to the titles of them? For sufficient proof whereof, and to the end it should not be thought that we do wrongfully & without cause give inkling of the things aforesaid: we will briefly touch what hath been done herein a few years since: namely that there have been certain men, who without any forecast, have been so bold as to cause certain sermons upon the Prophet Danyel to be printed, without vouchsafing to see the original copy, or to be advertised there of from hence. And to cover their whole doings the better, they allege that their so doing was for the glory of God. Yea marry: but that should have been done without the hindrance of other men. And it is a wonder to see how such folk dare boast themselves to be of the reformed religion. For to think that Papists are the doers thereof, there is no likelihood at all, considering the hatred that they bear to that good man. Therefore it is not to be doubted, but that they be of that sort which crowd themselves into the number of the faithful, and of the reformed Churches, and will needs seem to be great Christians. But let all men judge whether it be a dealing meet for them that fear God, so to filch away the things that belong to the poor members of our Lord jesus Christ. And this thing bringeth us to the remembrance of another deed, whereof we be constrained to make our moan likewise to the whole world, to the end that such as wittingly with hold the goods of our poor folk, may advise themselves better than they have done hitherto, and make amends as they ought to do. The matter concerneth them that print or daily cause to be printed, or which have heretofore printed the Psalms made into meeter by M. Beza. There is none of them all but he knoweth right well, that he cannot with good conscience, ne aught also to print them, without paying to our poor folk the thing that was promised and agreed upon before they were ever once put in print, as all of them can wellenough tell. Yet notwithstanding the most part, and in manner all that have had to do with that matter, would never yet pay aught of that which they ought to have done, for any thing that could be told them of it. But let them vaunt themselves to be good and faithful Christians as much as they list: they shall not easily make men believe that they have so much conscience as the Papists had in that behalf. For how ignorant so ever the Papists were, yet would they neither take away nor withhold the things which they knew to belong to the poor. And therefore it is a great shame, that they which profess the Gospel, which resort to the Christian congregations, which receive the holy supper of our Lord jesus, and (to be short) which will needs be mustered in the array of the faithful, do no better bethink themselves of the discharging of their duties. Surely we marvel how they dare press to the open Sermons, where they be so often condemned, at leastwise in generality. But it is seen by experience, that they be no whit moved with them, but do fall asleep, insomuch that they think not that the great number of threatenings which are uttered against all such as behave not themselves trustily towards their neighbours, and against such as withhold other men's goods, specially the goods that are appointed to the poor, do concern themselves. Yet notwithstanding, howsoever any of them both do take the matter, they shall one day be feign to feel to their cost, that whatsoever is done to the poor members of the son of God, he taketh it to be done to his own self, so great store doth he set by them. Wherefore it were now high time that all such folk should look more nearly to themselves and to their duty, and not suffer themselves to be so carried away by their unruly fancies and affections, which hinder them to make any conscience in withholding the poor folks goods, and in turning them to their own private use. As touching some other sort of Printers, which stick not to print again immediately the copies that others have printed at their great charges afore, and by that means do bring to pass, that many good men dare not adventure to print (among other things), a great number of the same author's sermons which are here, and belong to our poor folks: the warning that is given thereof in the preface of the said ministers, (notwithstanding that it be very short) ought well to restrain them, and to make it seem to the world, that there is at leastwise as much modesty & honesty in them, as there appeareth to be in the wretched Papists that deal with the Art of printing. For they would be ashamed to have it cast in their teeth, that they had encroached one upon another. Thus much have we thought good to add in this behalf, assuring ourselves that none of the faithful and of such as fear God will think amiss of this warning, which we have been driven to make in discharge of our duty, which ought alone to be a sufficient excuse for us if any man should think that the things which we have uttered are not material. But we hope that all men of good discretion & sound understanding, will judge that we neither could nor should have let slip so good an occasion as this, to warn such as print or cause things to be printed, to do their duties towards the poor. At Geneva the 12. of February, 1567.   

The same Deacons.  
IT falleth out well to the purpose, that when the former warning was ended, there remained a void room to put in this addition, which shall serve for a confirmation of the things that were spoken concerning the former manner of dealing, used in the printing of the sermons upon Danyel. For immediately upon the getting of a copy printed at Rochel by Bartilmew Berton, in the year of our Lord 1565, he that nameth himself the first author of the putting of them abroad, gave forth that they had been kept as it were in prison by the space of twelve years or thereabouts, & that the Author of them had suppressed them and held them fast locked up, with such other like sayings devised of his own brain. But therein he showeth sufficiently by what means he came by those copies, which were never kept back from any that were desirous to have them, so it were but to read them, albeit that they were kept from such as would copy them out to defraud our poor folk of the benefit that was lawfully gotten for them. And whereas he reporteth that the copy which he caused to be imprinted, fell into the hands of a friend of his: he should at leastwise have inquired how that came to pass, and by what title his friend made it his own, so as he durst cause it to be printed. But it is apparent how great his fault was against our poor folk: and what pretence so ever he make, no man can doubt what zeal or affection drove him to do that thing. By the way, God grant that the Readers be not disappointed of the profit which they should reap of those sermons, & that they be put forth according as they were gathered, whereof we neither can nor will judge, until we have read them thoroughly, & conferred them with the original copies which we have here, which thing we will by God's help do ere it be long, that we may faithfully warn the readers thereof, against the next imprinting of them again.    

THE SERMONS of Master john Calvin upon the fifth book of Moses called Deuteronomie.  

On Wednesday the xx. of March. 1555. The first Sermon upon the first Chapter.  
HEre follow the words which Moses spoke to all Israel beyond jordan, in the wilderness, in the plain against the red sea, between Pharan and Tophell, and Laban, and Hazerot, and Dizahab.  
2 There are eleven journeys from Horeb by the way of Mount Seir, to Cades barn.  
3 And it came to pass, that in the fortieth year, the first day of the eleventh month, Moses spoke to the children of Israel, according to all that ever the Lord had commanded him to say unto them.  
WHen GOD caused his law to be published in mount Horeb, after his conveying of the people out of the thraldom of Egypt, there by he showed to what end and purpose he had had pity of his people in delivering them: that is to wit, to be glorified thereby, as the mark whereunto we also must refer all the gracious gifts which he bestoweth upon us. Zacharie the father of S. john Baptist, speaking of the great and sovereign deliverance that was made in the person of our Lord jesus Christ, 
Luke. 1.74.  saith, that Gods discharging of us from the hand and tyranny of our enemies, was to the end what we should serve him in holiness and righteousness all our life long. And this is a doctrine very common throughout the whole holy scripture. And for the same cause also is it said by the prophet Esay, 
isaiah. 43.31.  that God hath created a people to set forth his praise. Seeing then that the Law was given to the people, to make them perceive why they had been delivered from the bondage of Egypt: it was good reason that they should yield themselves to the obeying of God, which had showed himself their redeemer in such wise. Nevertheless the people were untoward, and could not find in their hearts to yield themselves pliable, in hearkening to the things that were told them in the name of their God. Yet ought they of right to have done it, seeing they had received so great & so inestimable a benefit. For God had uttered the mighty strength of his arm in delivering the people. Therefore ought they to have considered thus: Behold, our God hath magnified himself towards us after a wonderful fashion, we have had as it were a visible presence of his majesty, if the heavens had opened and God had showed himself to our eyes, we should not have had a greater and more undoubted assurance of his nearness unto us, to warrant us that he was our leader. Seeing then that God is so come down unto us, and that it hath pleased him to impart his goodness in such wise unto us: is it not reason that we should be wholly his? And seeing he hath reached out his hand to redeem us, ought we not to be his heritage, inasmuch as he hath gotten us by his own mighty power? Had the people had one drop of wisdom, they should have yielded themselves with all humility, to receive the doctrine that was preached to them by Moses. Yea and what authority deserved the Law, which was so confirmed with such store of miracles? For when God had chosen Moses to be his prophet: he not only commanded him to speak, but also took him up into the mountain, and separated him from the company of men, to the end that when he should come to set forth his Law, the people should accept him as an Angel, and not as a mortal creature. He was there forty days without eating or drinking, to show that he was exempted from the common sort of men, and that God had taken him up as it were into his heavenly glory. And when he came down again, his face shone as bright as it had been another sun. Where as men attribute horns unto him, it is said that he had sun beams round about him, that is to say, he had such a brightness as he was feign to wear a veil before his face. And whereto served that, but to ratify and confirm the law which God had given and committed unto him, and to make it known that it was not a doctrine devised by a mortal man? Besides this, there was thundering and lightning and trumpets sounding [in the air,] so as it seemed that all the world should have gone to wrack: and there was not any place either high or low, which did not shake & tremble when God went about to utter his voice.  
Seeing then that the law was so well sealed and with such majesty: must it not needs be that the people were worse than blocks, when they hearkened not to their God speaking with such force? Yet for all that, the law was despised, & even while God was preparing of his servant Moses to set it forth, behold, the people could not abide to tarry the bringing of God's will unto them, but made them a Calf of gold, and fell flatly to setting up of new superstitions, even in spite of God, of whose power and favour they had so often had experience. Again, when the law was once given, the people trembled & quaked for a while, insomuch that they were enforced to say, if God speak any more unto us we be utterly undone: there is no way with us but death: and therewithal they stood aloof from the mountain, according also as they were commanded. It should seem then that there was some reverence. But the issue showed that all was but hypocrisy, and it appeared well that they were not rightly touched in their hearts, nor had taken lively root to profit in the doctrine. We see then in effect, that when God did first of all publish his law, it had very scant & slender hearing, & the people were not yet disposed to submit themselves to it as they should have done. By reason whereof God was feign to return to it again, notwithstanding that the people deserved not that God should cause Moses to serve still in that office. For was it not reason that they which had so despised the living God, should thenceforth have been left destitute of all truth? that the devil might have taken possession of them? that he might have made them stark blind? that they might have starved for want of lively food? and that they should have been poisoned with all the deceits and errors of Satan? Of a truth, the people were well worthy of such reward. But God had not an eye to the deserts of that wretched people. For he surmounted their sins with his infinite goodness, & proceeded in teaching of them still, even when they had showed themselves most stubborn & rebellious, and had matched their unthankfulness with such wilfulness, as there seemed to be no way to come near them to do them good: & yet did God even then use his mercy, and vouchsafed to assay whether the people would suffer themselves to be brought back again or no. And that is the cause why Moses did not only set forth the Law in Horeb, but also used vehement exhortations therewithal, because he saw the lightness and unconstancy of the people, endeavouring and straining himself by all means to bring them back again unto God.  
Yet notwithstanding, God vouchsafed still, that in the end there should be an abridgement of the law, & that the same should be confirmed as it is contained in this book. And that is the cause why it is entitled Deuteronomie, which is as much to say as the Law repeated. Not that God bringeth in any new thing here: but for that he blameth the people for their foresaid lewdness, showing that his doctrine had been ill observed, like as when children do not profit well at school, but play the gross Asses, when they have spent a whole year and are never the further forward, they must be feign to return again to their Apcie. And why? For notwithstanding that they have heard their schoolmaster, yet they be as ignorant as they were before, insomuch that instead of learning any thing, a man shall see them continue still always at one stay. So then, our Lord upbraideth the people of Israel with their brutish dullness, in repeating his law unto them the second time. As if he should say, Ye be very ill scholars: for I have trained you sufficiently in my Law. The doctrine comprehended in the ten commandments containeth the full perfection of all wisdom. Yet hath not all this been enough for you, because ye have no ears at all, or else they be too long, so that of all this while nothing is entered into your hearts, or rather ye have not heard what I said unto you. And therefore you must be feign to turn back again to your first lesson, and to your Apcie: I must be feign to open my Law again unto you, and to chaw your meat unto you, that you may digest it the better. And because ye be so dull upon the spur, I must be feign to prick you forward, and to use greater force to waken you, that the hardness of heart which I see in you may be amended.  
Thus we see in effect, what the ground work of this Book is: that is to wit, that God having erst already given his law to the people of Israel, and warranted it as much as was requisite: vouchsafed because of their hard heartedness & sturbornesse, to give a larger declaration thereof, than Moses had put in writing as yet. And he hath not only opened the meaning of the Law, but also exhorted the people to keep it better than they had done before, upbraiding them with their lewdness in that they had been so unruly and so ill disposed, to receive the instruction of their maker and redeemer at the first time. Now, all the things that we see in this people, belong unto us. And would GOD we resembled not the jews in any thing, I mean as in these points. But if ever there were too much hardness of heart in them, how much more is it to be found in us nowadays? For our Lord hath spoken more than once unto us. If the law were well warranted in the hand of Moses: hath the gospel been less confirmed unto us in these days? If the earth were shaken then, if the trumpets sounded, if the lightnings flew abroad, if thunderclaps were heard: the Gospel also shaketh both heaven and earth as now, as it is said by the Prophet Aggeus, and alleged by the Apostle in the Epistle to the hebrews. 
Agge 2.7.  
Heb. 12.26.  Also we hear what S. Paul speaketh of it in the third Chapter of the second Epistle to the Corinthians. 
2. Cor. 3.7.  The message of life and salvation (saith he) which is contained in the Gospel, must needs be glorified as much or more than the doctrine of the Law, which was dead of itself and could not give men life.  
Seeing then that God hath uttered so great majesty in the Gospel, and his preaching of it unto us hath not been for once and away, but we have our ears beaten with it every day: let us see if we be good scholars, and whether we bear in mind the things that have been told us, so as God is honoured at our hands. Are we linked unto him? Alas, it is nothing so. For continue God never so much in setting forth his doctrine unto us, wherein we do as it were see his heart laid open unto us: yet are we locked up on our part, and we give him no entrance, but rather we be gadding and full of vanity, and we be so far off from being touched with the doctrine, and from receiving it to hold ourselves wholly to it, & to set our minds upon it, and to be settled in right obedience to it; that rather the clean contrary is to be seen. And so we see that the jews are as a looking glass wherein we may behold our own rudeness, frowardness, unthankfulness, & wilful stubbornness against God.  
Yea and we be more blame worthy than the jews for giving so slender ear to our God. For as I have told you already, the people of old time ought to have thought themselves bound unto God, and to have yielded and given over themselves wholly to his service, because he had delivered them from the thraldom of Egypt. And what is it that God hath rid us from now at this time? Is it but from the tyranny of a mortal man, or of some earthly people? No, but we know that he hath ransomed us from the cheins of sin and of the devil, he hath pulled us out of the gulf of death, he hath drawn us out of the dungeon of hell, and he hath not only promised us the land of Chanaan for an inheritance, but also opened the heavens unto us in the person of our Lord jesus Christ, who hath taken possession thereof for us, to the end we might be sure that our abiding place & everlasting rest is made ready for us there. Seeing then that God hath bound us in such wise unto him, is not our unthankfulness double, yea or rather an hundredfolde more shameful, than the unthankfulness of the people of old time?  
Furthermore, whereas God hath vouchsafed to hold on in the office of instructing, to teach th● people which was so rude & rebellious: let us assure ourselves that he doth the like towards us nowadays. Yea & it is requisite for us that he should so do (as I have said already): or else what would become of it? But sith we see that God is so gracious as not to be weary of teaching us, though it boot us not at the first day, nor at the first year: let us assure ourselves that his dealing with us after that sort from day to day, is no more than needeth. And it is a point well worth the marking. For men have itching ears, and be desirous to hear always new things: & if the doctrine of God be preached and set forth to them every day, it becometh irksome to them & they wax weary of it. For to their seeming it is enough to speak of it once or twice, and they consider not how they forget the things which they ought to have borne away. So then, to the end we wax not weary of the doctrine that is preached unto us: let us mark that it is needful for us that God should put us still in mind of the things that he hath taught us already: for our wits are short towards him. And therefore let us bethink ourselves well, & whensoever it is told us that there is but one God in whom we be, & that he is not only our maker, but also our father, & hath adopted us to be his children, and more over tied us to him by a much streiter band, in that he hath redeemed us with the blood of his own son: whensoever we be put in mind of these things: although we have heard of them before, yet let us not say, tush, these things have been preached to us long ago: but let every of us enter into himself, & examine himself, & see whether the things that we have heard heretofore, be well printed in our hearts. Let us then enter into account after that sort. And why? For if we remembered well, that we be set in this world to the end to glorify our god: would we not be more mindful to discharge our duty towards him? If we considered the fatherly kindness that he useth in calling us his children, and which he hath showed towards us once already in adopting of us in the person of his own son: & if we mark how dearly we cost our Lord jesus Christ when he did set us free from endless death: should we not be desirous to give ourselves wholly to our God? Should we not be moved to yield him another manner of reverence than we do? Now therefore, whensoever we be unruly, so as the world carrieth us away, & we be entangled in earthly lusts & affections: let us assure ourselves it is because we have not given good ear to our God, when he spoke to us, nor taken heed to it when he warned us of our duties. And therefore it is good for us to be put in mind of it, and to have God come back again to us & to say unto us, ye wretched folk, what mean ye? When I have once taught you: the doctrine that is contained in my word ought to soak thoroughly into you, and yet notwithstanding you be still like little babes. This is it (say I) which we have to do, to the end we may find savour in God's word, and be nourished therewith as with our ordinary food. We must assure ourselves, that the appointing of this order that we should be preached unto all the time of our life, and that we should have ou● ears beaten continually with the things, which we ought to understand in one or two months, is not in vain.  
Furthermore, if we do not so, if we subdue not ourselves to the hearing of our God, & suffer ourselves to be taught by him all the time of our life: let us be afraid lest he execute the vengeance upon us, which he threatened once to the people of Israel by his Prophet Esay, saying that his law should be to them as a book shut up and sealed, 
Esa. 29.11.  so as if it were offered to men of skill, they should say, the letters are not to be seen, there is a scale upon then, I cannot tell what is within it: And if it were offered to ignorant and unlearned men: they should answer, we be not book learned, we never went to school, we cannot read. Lo how God punisheth all such as walk on in their brutishness, and will never submit themselves unto him. True it is, that God beareth with us for a time, and that (as I said afore) although we be worthy to be cut of from his house, & to be bereft of his truth, so as he should give us up into Satan's hands, to be blinded with lies and to be poisoned by him: yet notwithstanding, our God having pity upon us, assayeth still to win us to himself. But if we continue still in refusing the good doctrine, and become never the better for it at the years end, than we were at the first day: at length this threat must needs light upon us, namely that we shall take the holy scripture into our hands, and have it preached unto us, and yet we shall understand never a whit of it, though we be never so witty: and that when as the unlearned shall say, I wot not what it meaneth, it shall also be as a letter folded up and fast sealed, even to them that are skilfullest and sharpest witted. Wherefore let us stand in fear of such threatenings: and lest our light be turned into darkness, let us take hold of the opportunity which God offereth us nowadays, that we may far the better by his continual speaking to us after that sort.  
True it is that the things which are contained here were spoken to the people of Israel, and might have profited them in their time: but yet do they also belong unto us at this day, and they be as a common treasure whereof God will have us to be partakers. For as we shall see hereafter, the Law was not only given as a rule whereby to live well: but also grounded upon the covenant which God had made with Abraham and his offspring. And by virtue of that covenant, we are become heirs of the heavenly kingdom, 
Gal. 3.29.  as showeth Saint Paul. To seek our salvation, we must resort to the promise that was made to our father Abraham: and to be of the household of God's Church and members of our Lord jesus Christ, we must be of Abraham spiritual lineage. Hereby than we see, that this doctrine not only served till the coming of the son of God: but also serveth still to our behoof, and shall do so still to the world's end. For it is a building that is founded upon the everlasting covenant, from whence as from the true fountain thereof, our salvation springeth as I said afore.  
Wherefore let us mark, that whensoever God shall henceforth speak to the jews, the same is spoken also unto us: and we must receive it in such wise, as we must understand that God hath shed forth his grace through the whole world by the coming of his only son, and builded up the heavenly jerusalem, to the end that we should all be linked together in one holy brotherhood, to call upon him as our father all with one mouth. Sith it is so then, let us understand that it is good reason that we should give over ourselves unto him, and that he should hold us in awe, and enjoy us, & that like as he hath vouchsafed to give himself unto us, so we on our side should be wholly his, to yield him the duty which children own to their father: and that when we be negligent and slow therein, we should at least wise be moved with the exhortations that are contained in this booke● and that seeing God calleth upon us so-earnestly, we should not stop our ears against him but every man awake, and one of us rebuke another: Yea and that if we were wise, we should nottarie till God quickened us up so sharply, but rather prevent him, howbeit that we ought to be moved to be ashamed of our lewdness and to return again unto God, at leastwise when he falleth to correcting of us by thundering out his threatenings against us, and by upbraiding of us with our sins. Thus ye see what we have to mark in general upon this book.  
Now let us come to the text that I have rehearsed afore. These are the words which Moses spoke unto the people in the wilderness, in the plain (or champion grounds) beyong jordan, even from Horeb unto the places here before rehearsed. Herein we have to note, that God intended to rebuke the people for their not keeping of the law, which had not only been preached to them by mouth, but also set down in writing: as if a man should make an instrument or conveyance of some bargain between two parties. And God himself vouchsafed to engrave his Law at leastwise the ten commandments) in two tables, to the intent they might be remembered the better. For albeit that the doctrine was clear enough of itself, & god had provided to preserve it from forgetting: yet did not the people receive it. Therefore as now he casteth them in the teeth, as if it should be said unto us, Behold, the Gospel of our Lord jesus Christ having been preached with such power and majesty, is also left in writing. We have had the Gospel preached unto us now a long time, even the same Gospel which is set down unto us in Books. Therefore are we too unexcusable, if we cannot tell what God saith to us there. If a man should speak after that manner, it were a blaming of us for our beastliness. Again, if it should be said that where as we were baptized in the name of the son of God, when we were babes, yet we know him not: that being come to man's estate, we be so brutish that after so often hearing of God's truth, yet we be still but novices in it: and that we can scarcely tell what it is, or at leastwise have never taken any taste of if at all: such manner of opening of the gospel unto us, how it hath been offered us of long time & after divers fashions, were as a framing of an indictment against us. So now likewise Moses, to witness openly to the people that they had showed themselves too unthankful towards God, saith expressly: These are the words that I uttered and preached unto you from time to time, not for a day or two, but ever since the publishing of the Law in the mountain of Horeb. And because you showed yourselves so ill disposed, I have not ceased to put you still in remembrance of the things that you had heard before. Now let us learn hereby, to be the better quickened up, and sith we see it hath been God's will, that even from the beginning of the world, his truth should have some certain record among men, and that he hath not ceased to set it forth still, and to raise it up again when men have gone about to bury it by their spitefulness: let us acknowledge his wonderful goodness in so doing, and be moved to receive the things that shall be spoken unto us. Mark that for one point.  
But to the end we may be the better disposed: we must also weigh this saying which Moses addeth, Even according to all that God had commanded him. Now by this preface he showeth, that he brought not any thing of his own, ne meant to subdue the people to his own dotages, nor to any thing that he could have devised of his own reason and wisdom as in respect of men, but that he did simply obey God, as a faithful & trusty messenger, without swerving aside either to the right hand or to the left. Now if Moses who had so excellent a record as we see, 
Deut. 34.10.  insomuch that God never raised up any Prophet equal or like unto him: If Moses the prince of all Prophets next unto jesus Christ, and the chief of all under the old Law, do nevertheless protest that he putteth not forth any thing of his own head: I pray you what shall others do? May they compare themselves with him? No: but put the case that they be as highly advanced and placed as he: yet notwithstanding, the furthest that they ought to go, is but to set forth the things that God hath commanded them. And therefore let us learn, that here all men's traditions are shut out of doors. And hereby it appeareth, that the Pope hath marred and corrupted the whole order of the Church, by his taking upon him to be a Lawmaker, to devise laws & to lay them upon men's necks at his own pleasure, to forge & contrive new articles of faith, and to enforce men to receive his inventions as the holy scriptures. Was not this a turning of all things upside down? Yes: for God never meant that men should have such liberty and sway in the Church, as to set forth any of their own inventions there, but he himself only will be heard there. Mark that for one point.  
But there is yet more in it: for it is not only said that Moses spoke according to the charge that was given him: but according to all that ever the Lord had commanded him. He showeth then, that he did not as it were make a medley, or seek by any means to bring in what he himself thought good, or to separate himself from God's word: but that he followed God's will from point to point to the uttermost. Ye see then that there was a great singleness of heart in Moses, insomuch as he not only gave forth the things that he had received at God's hand: but also continued throughout in the same singleness of keeping himself within his bounds, so as he ranged not abroad to say, this is good, or that is good, thus or thus do I think of this matter. No: but in all points he ruled himself according to the charge of his commission, uttering his message according as he had heard God speak it. Mark that for the second point.  
Now herewithal we be warned to receive the doctrine here contained, not as coming from a mortal man. In speaking unto us, Moses protesteth that he himself is not our schoolmaster though he rehearseth our lesson unto us; but that must always be God and his holy spirit, that must be even our Lord jesus Christ, in whose hand the Law was given, 
Gal. 3.19.  as S. Paul speaketh of him. For he was the governor of the Church at all times. Ye see then that the thing which we have to consider here, is that we must reverently and carefully receive the things that were given us by the hand of Moses. Not that we may think that any thing came of himself: but that God sent him and ordained him to be his instrument, so that when we receive any thing that was spoken by Moses, we may warrant ourselves that God guideth and governeth us by his own pure truth, and that our faith resteth not upon men nor upon any mortal creature, but that the living God is the author, and will also be the warranter thereof.  
Now after he hath spoken so, he saith, That his rehearsing of all these things was in the fortieth year, the eleventh month, and the first day of the month. As if it had been said, when the people drew nigh to the land of promise and were ready to enter into it: then did he repeat the Law of God, and make an abridgement of it, and rehearse all the exhortations and warnings which he had made to them before. Not that Moses had held his peace and kept silence ever since [the giving of the Law in] Horeb: for as I have told you already, he ceased not to call upon the people continually, because he saw them so wilful and stubborn, and so stiff-necked and hard to be bowed. But in the end, forasmuch as he drew near to his long home, and had as good as finished his race and should anon after departed out of this world, (as we shall see that he did in the end of this book:) he made a rehearsal of all the doctrine that he had preached by the space of forty years, of purpose to ratify & confirm it in such wise to the people, as their successors might be edified by it after his decease, and the profit thereof redound unto us at this day, and we be taught all the lessons contained therein. Nevertheless, we see moreover, that the people ought ere that time to have been thoroughly subdued, and to have submitted themselves better unto God than they did. For forty years are a good reasonable time to dispose a man to goodness if ever he will be good. When we see a man hath been let chaw upon the bridle by the space of forty years, and yet will give ear to no counsel nor reason: it is then high time or never for him to bethink himself, and to fall to better disposition and ripeness of discretion than he hath done afore, if he be told of his fault. God therefore perceiving his people to be so wild, gave them time and respite to become tame, & led them about by the space of forty years, which thing he did to them for their stubbornness sake, as we shall see hereafter. But the thing that we have to mark at this present, is no more but that the cause why Moses spoke now unto the people, was for that he drew near his end, and God was at the point to take him out of the world, and also for that the people should be as it were renewed at that time. For it had been said to them that had refused to enter into the land [of Chanaan,] Your carcasses shall rot here in the wilderness, you be not worthy to possess the inheritance which your God promised to his servant Abraham. Ye see then that when the people were after a sort renewed at the end of forty years, than did Moses set forth the Law again, and speak to them according to God's commandment. Now must we also apply this to our instruction. That is to say, when soever we have been so far overseen, as not to profit in God's school, so as we continue Asses still, or at leastwise have but pickled upon the doctrine, without suffering it to work any true liveliness in us: if God subdue us and prepare us better by continuance of time to harken unto him: let us advise ourselves to make our profit thereof, & let us not be unamendable. For what shall we win by it in the end if we continue still unruly, and be so stubborn that God cannot overmaster us? Shall it not turn to our confusion? Therefore as well publicly as privately, let us bethink us to profit ourselves by this warning, & if we have ill received the doctrine that hath been long preached unto us heretofore: let us consider that inasmuch as God doth not yet give us over, but useth such mercy towards us: his desire is to draw us still unto him, and therefore let us prepare ourselves, that we become not stubborn against him, but rather let us learn to be meek, and let us give way to the doctrine, that it may enter into our minds and hearts. Thus ye see how we ought to behave ourselves.  
Furthermore when God visiteth us and sendeth us any corrections, to humble us and to abate our overgreat unthankfulness and frowardness: let us turn over a new leaf and return again unto him. And when we have done so generally for the whole body of the Church: let every of us do the like privately on his own behalf. If any man have run astray, and never known God aright, nor never submitted himself fully to the wholesome doctrine: if God visit him by sickness, poverty, or otherwise howsoever it be: let him bethink himself and say, Alas, the Gospel hath been preached unto me, but how have I received it of all this while? I knew not my God, and although I professed myself to be one of his numbers, yet did it not touch me at the heart. How shall I now do therefore? Sith it is Gods will to have me to be his scholar, it is good reason that I yield myself wholly to him, and that I reverence him as I ought to do my sovereign master and teacher. Thus ye see that the thing whereof we be warned in this text, is that when we see how our Lord endeavoureth by all means to bring us back, and is minded to beat down the rebelliousness that is in us, by rebuking our vices: & that he gathereth us home to him when he sees us go astry, to the intent to reform us: we must not kick against the spur as I said, but rather meekly and mildly seek to be governed by him, & to profit more and more in his word.  
Now let us cast ourselves down in the presence of our good God, with acknowledgement of the innumerable faults which we cease not to commit daily against his Majesty: praying him to vouchsafe to wipe them out through his free goodness, and therewithal to bring us home again to him, and to work so in us by his holy spirit, as our consciences may be mortified from day to day, until we be rid quite and clean of all the corruptions of our flesh, to be clothed again with his righteousness. And so let us all say, Almighty God heavenly father, etc.   

On Monday the xxv. of March. 1555. Th' second Sermon upon the first Chapter.  
3 And it came to pass, that in the fortieth year, the first day of the eleventh month, Moses spoke to the children of Israel, according to all the things that the Lord had commanded him to say unto them:  
4 After he had overcome Sehon King of the Amorrhyts which dwelled in Hesebon, and Og King of Basan which dwelled at Astaroth in Edrai.  
5 And so Moses began to declare the Law beyond jordan in the land of Moab, saying:  
6 The Lord our God spoke to us in Mount Horeb, saying: you have tarried long enough at this mountain.  
7 Turn ye and departed, that ye may go to the hill of the Amorrhytes, and to all the Countries there abouts, in the plain about the hill, and in the low places towards the South, and upon the shore of the red sea, in the land of Chanaan, and in Libanus unto the River, even the great river of Euphrates.  
8 Look about ye, I have set the land before you, enter into it and possess the land which the Lord God hath sworn to your father's Abraham, Isaac, and jacob, to give it to them and to their seed after them.  
I Have told you already, that the doctrine which is contained here, is not the beginning of a matter, as though it had been new to the people, and that God had not taught it them before: but a confirmation of the things that Moses had spoken in Horeb, because the people had not profited so well by them as they ought to have done. And it hath been declared further, that God had spent the space of forty years or thereabouts in subduing that people, which had been overstubborne even at the very first, & could in no wise abide to take his yoke. For this cause is the time set out here, to the end that we might understand, that the people ought to have framed themselves to some obedience, after so hard & so long a chastisement as thy had endured. Besides this, there is one other circumstance: which is, that the people had already had some victory against Og king of Basan and his neighbours, wherein they had had experience of God's favour. And I told you that those things were worthy to be marked, because they be the two means whereby God draweth men unto him, to win them withal and to enjoy them. On the one side he chastiseth them, to the end they may learn to obey him as being under his hand & authority: and on the otherside he useth gentleness, to make men in love with him, and to consider that nothing is better for them, than to stick to him at whose hand they look for all welfare. And both of these are expressed here by Moses: namely that the people had lingered in the desert forty years long, feeling Gods horrible punishment for their shrinking away from him: & yet nevertheless, had overcome Sehon & Og & such like kings, howbeit not by their own power, but by God's help.  
Wherefore let us learn to profit ourselves, as well by God's scourges when we be beaten with them for offending him, as also by his benefits whereby he witnesseth that he is ready to receive men to his mercy, and to have pity upon them when they return unto him. And let such knowledge make us teachable. Whensoever it pleaseth God to preach his word unto us, let us have our hearts open to receive it: let us be pliable to follow that which he commandeth: & to be short, let us yield ourselves wholly to his goodness.  
Now it is said here, that Moses expounded the Law, howbeit that in the Hebrew there is a word which signifieth, that he vouchsafed, or listed to declare the Law. And that serveth to show still that he performed his commission with a free courage or willing mind. For it may be that he whom God commandeth to teach his people, shall discharge himself thereof, howbeit but as it were by force: & such necessity, if a man have an eye unto it, doth always import a constraint, so that all that ever we can do shall be nothing worth. And here the ministers of God's word are exhorted, not only to preach the word that is committed unto them: but also to do it with a free and cheerful courage, according also as S. Paul avoweth it to be requisite, 
1. Cor. 9.17.  and protesteth that he himself did so. And therefore let the example as well of Moses as of S. Paul, serve for our instruction.  
Moreover, let us mark also, that under this saying, of the Law, is comprehended the rehearsal of the things that Moses intended to make, of the things that were come to pass. True it is that the word Law betokeneth teaching and instruction: and therefore a man might ask at the first blush, what instruction there is in the report of stories. It is not without cause, that Moses hath said so. For when God putteth us in remembrance of our sins, and of the benefits that he hath bestowed upon us, and of the chastisements which we have received at his hand: it ought to teach us to our profit. God's setting of such things afore us, is not to make us pastime: but to the end, that on the one side we should be the better disposed to serve him, and to continue in his fear: and on the other side be trained and alured to resort unto him, and to seek all our welfare and all that ever belongeth to our salvation, at his hand. We see then how it is not without cause, that Moses giveth the name of Law or Doctrine, to the rehearsal of things that were come to pass, forsomuch as by that means the people ought to have been led unto God, & to have been the better edified. And therefore let us mark, that when we read the holy stories, it is not only to know what hath been done, to the end we may be able to talk of it: but to the end we should behold there the grace of God towards the faithful in delivering them. Also we must consider after what manner he hath exercised his children in patience, and made them to wade through many afflictions, that their faith might be tried: and consequently how he never forsaketh them at the point of need and necessity. Again we must consider the justice that he hath executed in punishing such as have done amiss and transgressed his will. If we have such regard and discretion with us, the Stories will be as an instruction to us. For we shall be better assured by them, than if GOD did but simply tell us what he requireth at our hands and what our duty is. That then is the thing which we have to bear in mind: & it will be a good preparative for us to the things that are to ensue. For otherwise it would be thought an unprofitable thing, to know that Moses chose men to govern the people, & that on the other side the people followed not God's commandment in pursuing their enemies, and such other like things. What have we to do with those things, will some men say? But forasmuch as we be admonished, that all these things concern our instruction: we must put them to such use as nothing may be unoccupied: assuring ourselves that God procured our benefit & welfare, when he did set forth to us as it were in a painted table, the things that belong unto us at this day, and may be applied to our instruction.  
Whereas it is said, That it is enough that the people had tarried a certain time at Mount Horeb: therein we see that Gods delivering of the children out of the bondage of Egypt, was not to lay the bridle in their neck that they might go where they listed: but to be their governor for ever. And that is a thing that ought to stand us in good stead. For we have a precedent, that when God receiveth us for his people, it is not only for a day or twain, but of purpose to have a continual care of us to the end, so as he will not leave us in the mid way, but proceed in guiding of us still, until we be come to our right mark. And this is a very profitable doctrine: for what a thing were it, if God should once give us his law, and set us in a good trade: and afterward let us alone without looking to us? We see our own frailty, insomuch that we could not step one step but we should be ready to stumble or to start out of the way, and the incomberaunces are so many and so great, as it would be unpossible for us to overcome them, if God assisted us not. And therefore let us learn, that when God hath once adopted us, and chosen us to be of his flock: it is not to the end we should but only take a taste of his grace for a day: but to the end that he will continue in doing us good: and his taking of us into his government, is of purpose never to give us over, so as we shall always be under his protection, and he will never cease to increase the good turns that we have felt and received of him, until we be come to the full perfection. Forasmuch then as we see that he never leaveth his work unperfected, but goeth through with it, as it is said in the Psalm: 
Psal. 138.8.  it ought well to cause us to magnify his goodness, and to encourage us to give over ourselves wholly unto him. And the same belongeth to the spiritual health of our souls, according to this saying of S. Paul in the first Chapter to the Philippians, 
Phil. 1.6.  that he which hath begun the good work will go through with it, even unto the day of our Lord jesus Christ. Wherefore let us mark, what whereas God declareth here by the mouth of Moses, that the people had tarried long enough about mount Horeb, and that he would have them to go forward: thereby he doth us to understand, that seeing he hath delivered us from the dungeon of death, and from the bondage of the devil and of sin: we shall have him to be our guide for ever, so we harken to his voice, and doubt not but he thinketh upon us and will continually lead us still.  
Moreover he sayeth, Let the people turn and draw towards the hill of the Amorrhytes, & from thence invade and possess the land of Chanaan, whether it be the plain Countries, or the downs, or the deserts, or the seacoastes: for the land (saith he) is before you: that is to say at your commandment, I have delivered it into your hands, nothing shall keep ye from the possession of it, if it be not long of yourselves. Why so? For I have sworn (sayeth he) to your father's Abraham, Isaac, and jacob: I have promised to give it for an inheritance to them and to their seed after their decease. Here first of all we must mark the order that is set down: for God showeth the cause why he gave that people the land [of Chanaan:] namely for his promise sake. And thereby he betokeneth, that the land belonged not to them as by way of conquest through their own power, nor yet for any desert of theirs, but only of free gift. God then assigneth this title to the children of Israel, and telleth them that they shall be as much bound to his mere goodness when they be brought into the land of Chanaan, [as they were before.] And in deed the oath that Moses speaks of here, was made four hundred and thirty years afore, even in the person of Abraham, before any of them was borne. Seeing then that GOD had promised them the land, even before they had done either good or evil, and before they were borne: it may be concluded thereupon, that their possessing of it was not for any worthiness of theirs, as though God had been beholden to them for some service: but because he had made them heirs of it, through his own free goodness. Now if this be verified of the earthly heritage which the children of Israel had: what is to be said of the kingdom of heaven? Are we able to compass it? Can we deserve at God's hand to be partakers thereof? No: but contrariwise, it is of his mere goodness that we be brought in thither, and shall have fruition of it at the last day: for surely all that is spoken of the land of Chanaan, must serve us for a figure and shadow.  
Therefore when as God telleth the people that they got it not by their own power, and sendeth them back to the promise that he had made long ago: it is to show us that whereas he is our father, whereas we be maintained by him in this world, and whereas we look for a better and more excellent life than this: we must not dream upon any desert or power of our own, but attribute all wholly to his mere free goodness, in that he uttereth the infinite treasures of his grace and love towards us. Thus much have we to remember in the first place.  
Furthermore whereas here is mention made of an oath: let us note that God vouchsafed to stoop so low to the infirmity of the people, as to put them out of all doubt, by swearing by his own name: and so doth he now likewise towards us. For he is not contented to speak only, and to tell us what he will have us to do: but he also confirmeth his promises with a solemn oath. And why? Forasmuch as we be inclined to unbelief, and would ever be wavering if we were not well underpropped: therefore doth he swear to the end to stablish us the better.  
Seeing then that God sweareth to uphold our weakness: let us consider, first that we be too untoward, if we cannot believe his single word: and secondly that his goodness is inestimable, in that it pleaseth him to bear with us, and to swear for the confirming of our belief. And herewithal we have to note also, that we must not seek Gods will in the air, but content ourselves with his word; and that seeing it hath pleased him to show himself unto us, and to give us warrant of his will, we must hold us to it, and rest wholly upon it.  
Now then, will we be sure that God will never fail us, neither in this life, nor after we be gone hence? Will we have an infallible hope of the heavenly life? Let us have our eye upon the promises: let us not wander here and there as a number do, which are carried away with fond curiosity: but let it suffice us that God hath certified and taught us, that he will not only be a father to us to guide us in this world, but also that he will never leave us, so as we shall always be governed by him, and that when he hath tried our faith, we shall have full fruition of the things that are promised us: and when we be once rid of this mortal body, we shall be raised up again, and enjoy an immortality which is hid from us as now. Let us content ourselves (say I) with this word of God's mouth for all other things, & let us not scan after our own foolish fancies how the matter shall go: but have God once spoken the word, let us hold us to it. And that is it which Moses meant here, in saying, God swore to your fathers.  
Moreover we must note, that the doctrine which is set forth in the name of God, serveth not for one age only, but for all ever, and keepeth his force and strength continually. Abraham, Isaak, and jacob were dead and rotten in the earth when these things were spoken: but yet the promise that God had made to them was alive still. Although then that men be mortal and transitory: yet is God's word everlasting. And if it be the seed of the uncorruptible life, needs must it be endless and exempted from all corruption.  
Therefore let us mark, that Gods speaking in old time, was not to the end that his doctrine should be buried after an age or twain: but that it should be set before us to the end of the world, and we receive it with all reverence. Likewise at this day, although the Prophets and Apostles be dead: yet doth GOD work still by them, & the word that is brought among us in these days, not only hath his lively force, but also quickeneth us, and maketh us to receive the food of our souls by it. Our salvation must needs go forward, and we must needs be established in it, in such wise, as we may overcome the world and attain to the kingdom of heaven. Thus ye see what we have to bear in mind, when as mention is made here, of the promise that God swore to the ancient fathers that were dead long time afore.  
And it is said expressly, that Abraham, Isaak, and jacob were their fathers: to the end that they might know themselves to be the successors of the blessing that had been promised. And therefore he addeth, that God had sworn to give that land to Abraham, Isaak, and jacob, and to their offspring. As though Moses should say, that God's promise is not disannulled, but must now presently take effect, and be accomplished in their persons. Hath God said so, saith he? Then must you consider, that he spoke it not only to your fathers which heard the promise, but also to [you which are] their offspring. 
Gen. 18.19  For it is expressly said, that Abraham should teach his children the ways, rights, judgements, and statutes of the Lord. Then was it for the children of Israel, to have received the promise that had been made in old time to their fathers, as if God had spoken it within fresh remembrance. And in deed we ought to weigh well this circumstance. For it is not to those only which were at the beginning of the Gospel, that God saith, I receive you for my people: but his will is that the same doctrine should be preached still, to the world's end. Let us note then, that we also are comprehended with them that heard the word of god at the beginning. And forasmuch as his grace reacheth out unto all men, and is common to all ages: it becometh us to give ear to it, seeing it is appointed and offered unto us [as well as to them.] And why? For it is not to S. Peter and to S. Paul only, that God hath said, I am your Saviour: but he hath ordained them to be messengers of his goodness, that we might be taught by their mouth, and we doubt not but God will do the like to us as he did to them. Thus ye see what we have to consider, when as it is said that God promised the land of Chanaan for an inheritance to the whole lineage of Abraham, and unto them that should descend of his race.  
And in very deed it behoved the people always to come back to this saying I am thy God and the God of thine offspring after thee. 
Gen. 17.7.  And again unto this, 
Deut. 7.9.  I am the Lord which showeth mercy to a thousand generations: as we shall see hereafter. Now, this was not said for that one time only, it must be accomplished nowadays also. Then let us consider that God having once planted the warrant of our salvation, will have it go forward daily, so as we should know that he calleth us to the possessing of his kingdom, & that in us he calleth them that are to come after us: Insomuch that the children which come of Christians, are already chosen of God to be his flock & of his household, & God hath taken them to himself already, even before they come out of their mother's womb. Is not the knowledge of such doctrine an excellent strengthening to us, when we see that God hath given our salvation a ground to build upon, before we were borne or created? yes.  
But here it might be demanded how the land was promised to the fathers which never had possession of it? For we know that Abraham, Isaak, and jacob acknowledged themselves to be but sojourners there, and that they had not the Lordship of the land, but that they were as poor wanderers, 
Gen. 47 9  and were tossed too and fro, insomuch that even their water was taken from them, so as they had not water to drink, and not only were kept from coming to the pits that had been digged already, but also were put from water when they had digged pits by their own labour and travel. 
Gen. 21.25. and 26.15.  Where is then the promise of God which he made to Abraham, concerning the giving of the land unto him? Hereby we be put in mind of that which the Apostle sayeth in the Epistle to the Hebrews: 
Heb. 11.13.  that is to wit, that the ancient fathers had not an eye to the visible land: but only took it as a representation of the everlasting dwelling place whereunto God calleth them: Insomuch that although Abraham had not any possession in the land of Chanaan, yet was he Lord & master of it nevertheless, howbeit that he held himself contented with the only sight that God gave him thereof, to the end he might have his heart lifted up into heaven, and wait to have his everlasting abode there. Thus to be short, the Lordship which Abraham had of the visible land, was spiritual. For although in man's opinion he had no whit at all of it, but was like to have been driven out of it every day: yet possessed he the thing that God had promised him.  
But now if we make comparison between Abraham and us, have we not greater cause to lift up our hearts to the kingdom of heaven than he had, seeing we not only have a mirror or image of it set before us by God, but also that jesus Christ hath in his own person opened us such a way thither, as our faith, may well attain to the glory of God? Therefore ought we to be the better confirmed in the promise that God hath made unto us, of advancing us into his kingdom to enter into it as his lawful heirs thereof.  
And although we do but as it were creep on all four here below upon the earth, and our body is to us as a corruptible and transitory lodging, and we be weighed down with these base things ● yet must our true dwelling place needs be above, and we ourselves must needs be citizens of heaven and fellows with the Angels aforehand, and possess the thing aforehand by faith and hope, which we have not as yet in very deed, as the holy fathers have done afore us, who notwithstanding had not things opened so plainly & manifestly unto them, as we have now, nor nothing near.  
Thus see you the manner how Abraham, Isaak, and jacob were not disappointed of the land which God promised to give them, although they never had the full fruition thereof themselves, but waited patiently till the convenient time were come, for God to put their successors in possession of it after their decease. Sith it is so, let us walk on upon earth in sufferance of many conflicts, looking only upon the things that are promised us, not doubting but that we be sure of the benefit of them already, although we hold them not in our hands, ne behold them with our eyes. For why? God cannot fail in his promises.  
But now let us come to the joining together of the things that Moses setteth down: for he saith. Draw towards the land and possess is, for it is as your commandment, according as God swore to your fathers. Here Moses matcheth God's promises, with the exhortations which he himself maketh: for the true fashion of building when men are to be brought unto God, that they may honour him & serve him & seek his kingdom, is to begin at his free promises, & to view that he preventeth us through his own mere goodness that he passeth not whether we be good or no, & that although we have not deserved ought at his hand, yet doth he of his mere free goodness come unto us, & bind himself to us without any cause why. Thus ye see at what end we must begin. Again, men must be exhorted & warned not to despise such a benefit, but to receive it, & therewithal to enforce and endeavour themselves to answer God when he calleth them. This is the order which we must observe in this text of Moses.  
Draw hence (saith he) and march forward. As if he should say, Go to, your God hath called you longer time than you be aware of. For in deed, the promise of salvation was given us before we were created; yea even before the creation of the world did God choose us, 
Ephe. ●. 1. Pet. 2.  as S. Paul avoucheth: and again he hath fetched us back to him, when we were as cattle gone astray. Lo how Gods mere free goodness showeth itself. We cannot allege here any strength or any worthiness of our own: We cannot say, oh, God hath paid us our wages for our coming unto him: There is no such thing at all. But at such time as we were forlorn and damned, our God opened us the gate of salvation: when we were in Satan's bonds, he did set us free: when we were become his utter enemies & were banished out of his kingdom, he made us heirs thereof. Therefore like as he hath freely prevented us, and showeth us still that it is of his own mere grace, that we can attain to salvation: so we on our side must not be negligent and slothful: but seeing he hath spoken unto us, we must also answer unto him: seeing that he saith, Go, march on, let us be going our way out of hand.  
When there is any talk of doing good or of serving God, the Papists imagine by and by that men earn the kingdom of heaven by their own deserts or merits: but the holy scripture holdeth the clean contrary order, as we see here. For why? It is not said that men bind God to them by their meritorious deeds: but after that the inheritance is set before them, and that of free gift: and after it is showed them, that nothing beareth sway in that behalf but only God's goodness: then is it said unto them, March forward. And so we learn to do good, and to give ourselves to the serving of God, & to become holy through his righteousness: not of purpose to make him beholden unto us, but to follow his holy calling, lest we should reject his grace, howbeit that we cannot stir one finger without Gods working in us by his holy spirit. For whereas it is said, Get ye hence and march forward: it is not for that the people was able so to do: but when God hath once in couraged us, he printeth his doctrine in our hearts, and to the intent the same should not be unavailable, he quickeneth us up: and to be short, he worketh so mightily in us, that after he hath once given us willingness, he giveth us also performance therewithal, according as S. Paul avoucheth in the second to the Philippians. 
Phil. 2.13.  Yet for all this, we must bear well in mind the thing that I have touched already: which is, that Gods offering of his grace unto us, is not to the end we should as it were fall asleep and make none account of it: but to the end we should be quickened up to do good, 
〈◊〉. 2.11.  according to this saying, that his goodness and love which he beareth towards men, is uttered to the intent to purchase him a holy people fit for good works, and [to the end] that we should walk in all pureness, waiting for the discovery of the life which he hath promised us. And if this had place under the shadows of the law: much more must we do it now in these days. So then, let us mark well, that Gods setting of the infinite riches of his goodness and mercy afore us and his opening of the gate of heaven unto us, is to the end we should mount up unto him, and rid ourselves of all earthly affections, seeking nothing but to lift up our hearts on high, and to pass out of this world, and to be discharged of all bonds and fetters that hinder us and hold us back, endeavouring with all our might to come unto him, as they that know how this present life is but as a race, and that men must not loiter and linger here, but rather go still forward according to gods calling of us, who saith, Come, Come, draw nearer to me. And if we go to him, we shall no more be in danger of wandering here and there, but we shall keep on our way to the mark that God hath set before us, and we will never rest till we be come thither.  
Now herewithal, to the intent to encourage the people, Moses telleth them that they shall not travel in vain. Go (saith he) and possess the land: and that is one point more well worth the noting. For if we should bestow our labour, & not know that we shall far ever the better by serving God: we would become lazy, and our hearts would fail us euey minute of an hour. But when we be sure that we run not in vain, and that God will reach us his hand, so as we need not to fear but our matters shall come to pass, though Satan strain himself to hinder us: when we stand upon such a sure ground that our Lord will put us in possession of the things that he offereth us: it giveth us an invincible courage and constancy to outstand all temptations.  
And therefore let us weigh well these words where he sayeth, Get ye hence and possess the land. God sayeth not singly to his faithful ones, go your ways, see what ye can do, try your strength, and in the mean while leaveth them at all adventures: no, but he sayeth to them, Go to possess. As if he should say, do but only apply yourselves to serve me, and let me alone with the doing of it. for I will work after such a sort, as he that endeavoureth to follow me shall not lose his labour, he shall not take pain in vain. I will make all his doings to prosper. That then is the thing that we have to mark upon this strain. And therefore what excuse is there for us, if we follow not our Lord whither soever he call us, considering that this voice, Go and possess, aught to sound in our ears? And if it were spoken for the land of Chanaan, much more shall it be avowed and verified still at this day. Wherefore whensoever we be slow to obey God, loath to part from this world, or astonished with distresses: let us enter into such thoughts as these: Alas, is it possible for to me to come unto God? how may I overcome so many and so great distresses? It far surmounteth all my power and strength. When we be so encumbered and brought in perplexity and doubt, let us bethink ourselves thus: well, seeing it hath pleased God to show himself to me, it is good reason that I should be contented with the assurance that he hath given me, and with the experience of his goodness which he hath made me to feel. And so must we pass on forward still, notwithstanding all the temptations of distrust that may come in our heads.  
And for a further confirmation of ourselves, let us also take to us this saying of his, I have set the land before you: for it expresseth yet better how they should possess it. If men have an eye but to their own power, and consider but their own abilities: they may well distrust and utterly despair. But when we know how it is God's office to give us the strength which we want of ourselves, and to perform our salvation whereof he himself is the founder: that is the thing wherein lieth our trust. And therefore without presuming any thing of ourselves, let us run on with a cheerful courage: but yet let us consider nevertheless therewithal, how it is God that uttereth his power for the working of our salvation, and that he is the author thereof, and reserveth the leading of us to himself, in such sort, as the possession thereof is already in his hand. Now if we intent to far the better by his doctrine, first let us put out of our minds all vain imaginations of our own strength, of our own free-will, and of all that ever men have surmised. For those are the things wherewith the devil hath made men drunken, and beguileth them still, by bearing them in hand that they can do much of themselves. And we see how the Papists are puffed up with that devilish pride yet still at this day. There is descanting among them of their own free-will, there is descanting of their own forwardness: and yet as able folk as they be, they do no sooner set forth one step, but they be ready to break their necks. And well worthy: for God must needs laugh their overweening to scorn, yea or rather punish it, because it is a robbing of God. But whereas it is said, that it is God which hath set the land at their commandment: let us understand that there is no strength in us, and that we must rid ourselves of all selfetrust. And when we be so beaten down, then let us take heart again, assuring ourselves that God will go through with his work, and that he hath not forgot his cunning, and that he will never give over till he have brought the things to pass which he hath promised us. Again, if it were so that the land of Chanaan was to be set before the people of Israel, & that the same was to be done by the hand of God: I pray you must not we be fain to have the kingdom of heaven set before us? [yes surely.] For that people had but mortal men to overcome, that they might enter into the possession of a strange country. But we must overcome Satan the prince of the world, we must overcome an hundred thousand enemies that fight against us, yea and all that ever we have of our own must be done away. We must fly up on high: and what a distance is there from hence to heaven? Then seeing it is so, let us resort to our God, let us put ourselves wholly into his hand, let us rest upon his only grace, and let us call upon him with lowliness and reverence. And therewithal let us walk on in such sort, as we suffer him to guide and govern us, assuring ourselves that he will never fail us. For if we proceed after that fashion, we shall find that the trust which we have to attain to salvation, will not puff us up with all selfeweening, but make us to yield God his due honour in the name of our Lord jesus Christ.  
Now let us kneel down in the presence of our good God, with acknowledgement of our faults, praying him to make us feel them more & more, and that therewithal we acknowledging our infirmities, and perccyving ourselves to be poor and naked of all goodness, may run wholly unto him, so as we seeing that there is no cause why we should glory in ourselves, may seek our whole glory in his only goodness and mercy. And that forasmuch as we have not now an only Moses to lead us into the land of Chanaan, but jesus Christ which is come down unto us to draw us up into heaven after him: we may follow such a guide, yielding ourselves wholly unto him, and in no wise dragging back from him, saying he will have us to come unto God his father. That it may please him to grant this grace not only to us, but also to all people and nations of the earth. etc.   

On Wednesday the xxvii. of March. 1555. The third Sermon upon the first Chapter.  
9 And at the same time I spoke to you, saying, I cannot bear you myself alone:  
10 The Lord your God hath multiplied you: and behold, you are this day in number as the stars of the sky.  
11 The Lord the God of your fathers make you to increase a thousand times as many as you be, and bless you as he hath said unto you.  
12 How shall I alone bear your comberance, charge, and strife?  
13 Bring me from among you, men of wisdom and understanding, and tried men, according to your tribes, and I will make them your heads.  
14 Then answered you me and said: It is good to do as thou hast said.  
15 Then took I the heads of your tribes, men of wisdom and skill, and made them governors over you, rulers over thousands, over hundreds, over fifties, over tens, and officers among your tribes.  
AMong the benefits that God bestowed upon the people of Israel after his delivering of them from the thraldom of Egypt, one is that he did always lay hold on them to govern them. For without that, what would become of men? If all things be well considered, there is less government in them, than in brute beasts. So then, it was needful that God should take order for the governing of them. And now Moses putteth the people in remembrance how God had been their guide at all times, and had not only been contented to rid them out of the horrible thraldom wherein they had been held, but also had established such a government and state among them, as there was no let but in themselves, that they might not live in quiet, and also walk in all kind of uprightness. It is all one therefore as if Moses should say, See how greatly ye be beholden to your God: For he hath every way provided well for you: he hath continually pitied you, and by all means procured your welfare. And in very deed, the remembrance of God's benefits, aught to provoke us continually to serve him the better: and when we see that he hath not failed us in any thing, is it not reason that we should be the more disposed to yield ourselves wholly to his obeisance? For he showeth how dear we be unto him, what love he beareth towards us, and what a care he hath of our well-doing, when he procureth it after such manner.  
And by the way, we have to note here for a special point, that when God setteth a good order among us, and appointeth men to have the guiding of us: it is a singular precedent of his goodness and love towards us. True it is that the thing which is rehearsed here by Moses, proceeded of the counsel of jethro his father in law, as he himself showeth in the eighteenth of Exodus. 
Exod. 18.17  And although jethro was an heathen man: yet did God serve his own turn by him in this behalf. And so we see, that God applieth all things and all persons to our benefit. Who would have looked that a man which had none acquaintance with the people of Israel, saving that Moses had married a wife out of his house, should have come and given such counsel? But so doth God apply all his creatures to the benefit of his people, as I said afore.  
Besides this, we have to note the lowliness of Moses, in that he held not scorn of the counsel that was given him by one that was not so excellent as he himself, nothing near. Moses might have replied and said, what fellow is this? For I am chosen of God to govern his Church, and to be the chief of it. I have published his law in his name, I have represented his majesty, yea and he hath gi●●● me such a visible sign thereof in my face, as though I were an Angel come down from heaven, rather than any earthly man. I have been separated from the company of mortal men by the space of forty days, as though God had glorified me already: and shall a common person presume now to teach me? Moses then might have cast forth such words: but he submitted himself to reason. Why so? for he knew that God dealeth his gracious gifts as it pleaseth him, insomuch that the little ones may divers times further the greatest and excellentest. And therein God intendeth to try the soberness and mildness of those whom he hath advanced to degree of sovereignty. For when they forget not themselves, but are always pliable, and if a man bring them any better advice than they themselves witted of, they receive it willingly, and yield unto it: it is a true trial of their obedientness [unto God.] Seeing then that Moses, who was chief among all the ancient prophets, could find in his heart to yield to the counsel of his father in law jethro, who never knew what true Religion meant, but had only a little taste of it in a shadow: what shall we do which are not come to the like glory that Moses had? Wherefore let us understand, that although God have bestowed his spirit most plentifully upon us: it is not to the end that we should hold scorn of the advice and counsel of such as are meaner than ourselves. For the mean and very knot wherewith God will have us knit and joined together: is that the great ones should stoop to the least, and all agree in one. Moreover, as hath been declared already, although jethro was the instrument to put Moses in mind of it: yet ought it to be imputed unto God, who had a care to provide for the benefit and safety of his people, that he might not fail them in any thing. And to this intent is it that Moses speaketh thereof. Now let us come to the words that are set down here.  
First he saith, that he himself is not able to bear them any more alone, because they were greatly increased: for you be (saith he) more than the stars of the sky: and we know that they were more than seven hundred thousand persons. Seeing it is so then, I am no more able (saith he) to bear your charges, your incumbraunces, and your strifes: and therefore you must be feign to choose some men to be in office with me, men of wisdom and understanding, and well tried. First of all, whereas Moses protesteth that he was no longer able to bear the charge of the people: therein he showeth us, that such as are advanced to any degree of honour or dignity, must not be as Idols without doing any thing at all, but [are set in that state] with condition to take pains, yea and to do service for the welfare of the commons, in as much as God hath laid that burden upon their shoulders, for the upholding of the common weal. And it is a point of doctrine well worthy to be observed. For we see how all men are given to ambition, so as every man seeks to be esteemed and honoured, & all endeavour to grow great. And why? Because we consider not, that Gods advancing of us is to the intent we should represent his person in this world. And surely that cannot be without incumberance. The more honourable therefore that any charge or office is, the more painful and cumbersome is it. But for as much as men imagine an idle honour: that fancy of theirs carrieth them into so fond or rather furious overlustiness, that they pass for no more but to have their own swinge, and to mount up on high, yea even (diverse times) to break their own necks.  
And on the other side it behoveth us to mark well, how Moses sayeth that he is not able to bear so great a charge: for it doth us to wit, that he bewrayeth his own infirmity, or at leastwise showeth it to be such, as he must be feign to bear a lower sail. Thus than the second consideration which we ought to have to correct all ambition and foolish loftiness in us with all, is that we must examine well our own ability, and then shall we find that it were more for our behoof to creep below upon the ground, than to covet to grow great to overrule our neighbours. These (say I) are the two respects that may abate our pride and fond desire of superiority. The one is, that we assure ourselves that the higher a man is exalted, the more also is he bond both to God and to them over whom he is set, inasmuch as there is no pre-eminence without burden, yea or rather without bondage as I said afore. Mark that for one point. But we must also bear in mind, that we have no ability at all of ourselves, and therefore much less is any man to be found sufficient to bear so great a burden. There cannot so small a charge be committed unto us, but the same is able to make our shoulders shrink, yea and even to bow too. For our infirmity is so great, that whosoever sifteth himself thoroughly without hypocrisy and soothing, shall see that he is able to do as good as nothing at all. Therefore if we think well upon such weakness, it willbe as a bridle to restrain us from climbing so high. For what followeth but utter confusion, when men will needs be honoured, and yet in the mean while not discharge their duty, but rather make themselves as Idols, and moreover not have any regard at all of their own ability?  
Furthermore we must mark also for a third point, that although Moses saw the burden to be overheavie for him: yet he did not quite and clean renounce his calling, to give over the office that God had committed unto him: but sought to be helped and succoured, saying, Let men be chosen etc. And this is well worthy to be noted: for there might have been two faulty extremities. The one is that which we have condemned already: that is to wit, that men have not an eye to their own slenderness, but bear themselves in hand that it is a matter of no importance to be in authority. And that is it, that maketh him so rash and bold to gripe more than they be able to wield, by reason whereof they see themselves confounded in the end, but it is too late first. For this foolish overweening maketh men to forget themselves, and to take too much upon them for want of considering their own unability: and of such fond enterprises can come nothing but evil, because God punisheth them for them.  
Now there is also an other evil extremity, which is, that when men see themselves to be very frail, they become fainthearted and thereupon, if God call them to any office of charge, they pluck back their necks because they see the burden cumbersome for them, and would feign shake off the yoke, and shun the vocation that God calleth them unto. That is a vice whereof we must beware. But there is a mean between both, which is, when we see that the cumbersomnesse thereof passeth our power: then to take as much thereof as we be able to bear, measuring ourselves by our own span, and moreover to pray unto God to make us meet to go through with the things that shall be commanded us. Those are the things that are showed us here by the example of Moses. For he did not fling away the government of the people: because that in so doing he should have been a rebel against God. We see how God dealt with jonas, for he overtook him though he fled away. Therefore we must not refuse to obey God under pretence of our own feebleness, though the charges or offices which he alotteth unto us be so troublesome, that we must be feign to groan under them. Whatsoever come of it, let us hold this rule: namely to submit ourselves to God's calling, and to follow him whither soever he will have us. And above all things let us pray unto him to supply our wants: and in the mean time let us not take too much upon us, but let us measure our charge by our ability.  
Were this well followed, we should not see so many outrageous disorders everywhere as there be. For what hath caused so barbarous tyranny in the Church, as is to be seen in the Popedom? Behold, the Pope hath usurped an universal supremacy over the whole world. For there must needs be one head saith he. Verily as who should say that jesus Christ were discharged, who is ordained to be the head both of men and Angels. No: but the Pope will needs thrust the son of God out of his place. 
Eph. 2.22. Col. 2.10.  But if he witted what it is to reign over the whole world: would he not be loath to take upon him so unpossible a charge? yes: but it cost him nothing to call himself the universal head, and to spread out his wings every way. Therefore that devilish pride of his was the cause of the breaking & renting asunder of the order which God had set, according as S. Paul speaketh of it in the fourth to the Ephesians, 
Ephe. 4. 1●  where he saith that our Lord jesus Christ is gone up into heaven to fill all things, and yet in the mean while hath not forsaken his Church. For he hath ordained shepherds (saith he) & men meet to teach. And he addeth that that is according to the measure of every member, that we might all grow together, and jesus Christ reign over us in chief place.  
Thus doth Saint Paul distribute the offices in such wise, as every man must have his portion of them, because there is not any one man that is able to do all. But this order which ought to be unviolable, is rend asunder by the devilish pride of the Pope.  
And afterward his tail, & the vermin of his clergy have followed the same: for there is none of them all that mindeth his charge. When they angle for their benefices, do they consider that Gods calling of them is with condition, that they shall yield an account of the souls that are committed to them? There is no talk among them but what a benefice is worth: and anon after, pomp and credit must be matched therewithal: and so they give themselves to all licentiousness. A man shall see, not only Bishops, but also Archbishops and Primates, which pass for nothing but for hunting, or drinking, or playing, or chambering: those are their ordinary trades. And why? for it never came in their thoughts, that the honour which they have usurped, should be matched with any bond of duty. And this hath happened, not only in the Churchmen, but also in all estates.  
If Princes nowadays did mind the charge which they have taken in hand▪ think you that the whole world should be so turmoiled with wars, & that every of them would be catching and snatching to enlarge his territories? No: for there is not any one which hath but a country of one league to rule, which findeth not himself thoroughly encumbered, if he have a regard of his office and duty, as well towards God as towards his subjects. And yet notwithstanding he that hath a country of two hundred leagues under him, would feign subdue the whole world to him. And why is that? Because he thinketh not upon the burden that Moses speaks of here. As who should say, there were not a rule given to all such as are in any pre-eminence or authority, which is uttrered & declared of God by the mouth of Moses as of his herald: namely that they be not Idols to sit over their people in pomp only: but that they must bear the burden of the people, which cannot be without an honourable kind of bondage as is said afore.  
Also this extendeth even unto private persons. There is not that man which seeketh not to get still more and more: and when he hath three times as much revenue as he needeth for his household, yet is he still laying of baits, to join piece to piece. For no man bethinketh himself, How discharge I myself of that which God hath given me already? I have goods under my hands, I have an household, I ought to occupy myself in training my wife, my children, and my servants in the fear of God: I ought to have mine eyes always open, to see that nothing be done in my house whereby God may be offended. As touching my goods, I ought to use them in such wise, as they may be employed according to Gods will. If I have abundance, I ought to relieve such as have want and need. Howbeit, no man looketh to this gear, but such as have goods are as gulfs to swallow up all that ever they can finger: there is no other talk with them, but how they may bring all things under their paws, so as no man may be succoured at his need. For all is one with them, so they may make their hand. As for God's honour, they pass no● so much for it, but that they had liver to be sorted in the world, and to reign in it at their pleasure. And in the mean while they be still set upon gathering, and they consider not that in so doing they do but plunge themselves continually into greater cursedness.  
Wherefore let us mark well the doctrine that is given us here by the example of Moses: which is, that first of all every of us must consider, that when God vouchsafeth to put any goods into our hands, or to advance us to any degree: he bindeth us with the straighter bond, and we have the harder account to make: to the end we may learn thereby to hold ourselves within the bounds of our own slender ability, when it pleaseth God to have it so. Moreover let us also have a continual eye to our own infirmity, so as we may acknowledge that our ability is very small: and if it please not God to advance us, let us not bear envy towards them that are in that danger, and have that heavy burden upon their shoulders. If they feel it not: it is so much the worse for them. And for our own part (as I said afore) let us be contented that our Lord let us alone sitting as it were upon the ground, and let us not covet to climb higher. Also therewithal let us have compassion upon such as bear the hard burden, & let us pray God to give them strength and might at their need: for we see that if God let them alone, they must needs be utterly undone. And thirdly, if it please God to put us in any office, let us be ready to obey him, at leastwise according to our ability. Howbeit, let us not take too much upon us, lest this old said saw be verified upon us, that he which gripeth too much can hardly hold it. But let us advisedly offer ourselves unto God, that he may govern us by his holy spirit, so as every of us may do his duty, and every of us employ himself according to his measure and ability, referring all our doings to the common weal, to the end that God may be served thereby, and our labour may redound to the benefit of the people committed to our charge. Thus ye see in effect what we have to mark.  
Now must we also mark this saying of Moses, Choose ye men of wisdom and of good skill, men well tried, that they may be set over you according to your tribes, even over thousands, over Hundreds, and over Fifties, as we shall see afterward. Hereby it is showed us, that when men are to be chosen to bear office in the common weal, they must be chosen with discretion, and not taken at all adventure whosoever can thrust in himself first: neither must they be preferred at any man's pleasure for favour or for some fond bravery: but in such wise as God may overrule the choice, and such men be picked out as are known to be meet to occupy the rooms that they be called unto. And specially we must observe that which is rehearsed in the eighteenth chapter of Exodus heretofore alleged: 
Exod. 18.17  for there jethro saith that we must take such men as are stout, fearing God, lovers of the truth, and haters of covetousness. Who is he that speaketh this? A poor heathen man, as I have said already: & yet God governeth his tongue in such wise, as we cannot have a better teacher than him, when we be about to choose men to govern a people. First of all he requireth men that are stout, such as are not womanish, but have wherewith to go through with such a charge, and have both good zeal, courage, and noblemindednesse. Howbeit, forasmuch as without the fear of God all the virtues in man do turn to evil: behold, jethro who never heard any one word of holy scripture, doth notwithstanding perceive full well that it is unpossible for a man to discharge his duty in governing a people, unless he fear God. If a heathen man could speak after that manner: what a shame is it for us nowadays, that we should have less discretion than he? And yet a man may see with his eyes how the world goeth. Have men this consideration with them when they go about to choose officers of justice, that they will needs have the fear of God to be the first thing in the party? True it is that men will profess so, & even nature compelleth us to say, that we had need of men that are wise, and stout, verily as granting covertly that there is neither wisdom nor courage, without the fear of God bear sway. Again, to express the fruits of the fear of God yet the better, jethro addeth, that there must be uprightness and truth. As if he should say, that a man shall never be meet to govern, unless he have soundness in him, so as he be not hollowharted, but walk on with a good conscience. And because that bribes do blind the eyes of the wise, and make good men to serve from uprightness: he saith that if we will have men fit to bear authority, they must hate covetousness and despise the goods of this world, so as they can find in their hearts to forbear them. Seeing then that such a lesson is told us by a heathen man: I pray you what a shame shall it be, that we which profess ourselves to be brought up in the law of God and in his Gospel, & have our ears so much beaten with it, should still be novices in the doctrine, or at leastwise put it so ill in practice among us? And yet for all that, if we use it not to our profit, it is written to be kept to our great confusion, & to make us unexcusable.  
So then, let us weigh well this saying where Moses exhorteth the people to choose men of understanding and wisdom, and tried men. For if a man be put in office but upon hope, without good knowledge and experience had of him: is it not a defiling of the seat of God and of justice? In deed God reserveth to himself the sovereignty over all men, as he is also worth to have: and yet notwithstanding he willbe served by mortal men as by his ministers & officers: and therefore the seat of justice is (as ye would say) consecrated or hallowed unto him, as shall be showed in the next lesson. Now, there is taking of men at aladuenture, and they know not what they ought to do, nor how to behave themselves. Well, such a one must needs make a trial what he can do, & when he is once set in his seat, he will have an eye to himself. yea? Shall he that would not take a Cowherd or a Shepherd into his house upon bare hope, without knowledge or understanding of him what he is: shall he (I say) go set a man in God's seat, of whom he hath no knowledge, and of whom he hath no experience to judge what he is? Now then, let us be well aduized, & forasmuch as God granteth us the grace or rather privilege of choosing officers to govern us, which is not common to all people: in any wise let us not abuse that gift of God, or else we shall be amazed to see ourselves bereft thereof. And sooth the very cause why so many tyrannies are crept into the world, is that all nations have foregone their freedom, so as there is no more election by reason whereof Princes do sell the offices of justice, & things are so out of order as is horrible to see. And whereof cometh that, but that when the people had the election in their hands, they abused it, & so were worthy that God should bereave them of the honour that he had done them? For is it not as good as a wilful provoking of God's wrath, and spiting of him, when folk having free election, whereas they should choose men to serve God and to be as his officers, do in stead thereof keep rowtings in Taverns or Alehowses, and even as it were in scorn & mockery of God, choose such as are most unthrifts & furthest out of order? See ye not how it is a perverting of all order? To be short, it should seem that men intended to thrust God out of his seat, when they set his enemies in it after that sort, & such as despise him, & such as seek nothing else but to tread his name & Majesty under their feet. When men deal so, is it any wonder that God sendeth such disorder into the world as we see there is? Now then, it standeth us so much the more on hand to mark well this doctrine, where it is said that when God giveth a people liberty to choose officers, they must not abuse it, but must use discretion in choosing of them. Yea and forasmuch as we may often times be deceived, it behoveth us to resort unto God, that he may give us discretion & govern us with his holy spirit, as though he had pointed them out with his finger whom w● ought to choose. And that is the cause why I said that elections shall never be well ordered, except God overrule them by his holy spirit.  
Last of all Moses saith, I will set them over you to rule you. He showeth that God had given him authority, & yet a man may see th● he imparted it unto the people, & showed by his doings, as we have seen afore, that he challenged not to himself an inordinate power, but acknowledged that God had bound him to the common weal. So then, Moses hath authority & knows well enough that Gods will was to prefer him above the rest of the people, & yet doth not he abuse his right for all that, but referreth all unto the people. As if he should say, I will but only show the way how to guide, and in so doing I will take the pain to myself, as for the honour, I give it over unto you. And the same mind ought to be in all good magistrates and governors of people, that they may be able to maintain the authority that is requisite: for even to that end also hath God set them up. But howsoever the world go, let them not seek their own profit, but let them endeavour to make themselves fit ministers as near as is possible, always maintaining the chief charge that is committed unto them.  
But now let us come to that which Moses interlaceth concerning the multitude of the people. Your God (saith he) hath increased you, in such wise that you be now as the stars of the sky, and I beseech him to increase you a thousand times more: or else, he will increase you a thousand times more, according as he hath promised you. Here Moses, in alleging the hardness that he had to decide all cases, doth also show the people God's blessing and grace. And thereby a man may see, that his chief travel was to make the people conceive the benefits that they had received at God's hand: and that is a lesson which we cannot be put in mind of too often. For on the one side we see what unthankfulness is in us, how we shut our-eyes at the benefits that God bestoweth upon us, Not that we like not to have them: but for that we consider not from whence they come, that we might glorify the giver of them. And on the other side we abuse the gifts that we have received, because we bethink not our selves how it is God that hath put them into our hands. Nay, which worse is, we see how men do so vaunt themselves of them, that God's glory is darkened thereby, as though they were not beholden to God at all. And not only that, but it should seem also that they arm themselves against him to bid him battle, for showing of himself so bountiful towards them: and as shall be showed in the two and thirtieth Chapter, 
Deut. 32.15.  they play the overpampered jades, which fall to kicking against their masters. See (I say) how God is unacknowledged of us in his benefits. And afterward when we have forgotten him, we grow after a sort heathenish, and all his gifts are defiled by us. Sith we see this, let us consider that this doctrine cannot be too often set afore us: namely, that when God chooseth us to do him service, he bindeth us to him the more exceedingly. And therefore his opening of his benefits unto us, and his setting of them before our eyes, is to the end we should know that he is ready to continue them still towards us, if we let him not through our unthankfulness. Therefore if we be often told of the free goodness of our God, and it be showed us how richly he hath powered out his benefits upon us: although it seem to be a very common matter, and that we have heard enough of it before: yet let us assure ourselves, it cannot be spoken too much. We see how Moses, who is the true pattern of all Prophets and true ministers of God's word, behaved himself in that case. And forasmuch as he stood so much upon that point: let such as have the charge of teaching in the Christian Church, be sure that they can never be too lavish in that behalf: & let all people also understand, that the often putting of them in remembrance of God's benefits, is not a needless and unprofitable doctrine. Mark that for one point.  
Furthermore Moseses intent is that the people should perceive and have it manifestly proved, that the great increase of them came not of the common order of nature, as we see that the world doth multiply: but that it was a very miracle of God. And for the same cause doth he also set down the similitude that was behighted to their father Abraham. For God had showed him the stars of the sky in a vision, and said unto him: thy seed shall be as the stars of the sky. Like as the number of the stars is infinite, so shall thy seed be after thee. Now then to the intent to magnify God's grace, and to print it the better in the people's hearts: Moses sayeth thus unto them: you know what was promised to your father Abraham, how that his offspring should be in number as the stars of the sky. Now therefore, see what a multitude is of you. For in very deed it is a wonder, considering how small a number went down into Egypt. When they went thither they were but one household, and little above threescore persons. But when they came out, they were not any longer sixty, but well-near seven hundred thousand, and it was within less than three hundred years, that this number was so increased. For the four hundred and thirty years are to be reckoned from the promise made unto the people. And we see that Abraham was long time without child. In the end he had Isaac, who by all likelihood should have been made away. There was some likelihood that jacob should be increased: he had twelve sons: but what was that in respect of such a multitude? So then, Moses meant purposely to declare unto the people, that their multiplying came of the grace of God, yea even after an extraordinary manner, and not after the course of nature. And yet notwithstanding, (which shall serve for an end) Moses prayeth unto God to increase the people still, or rather assureth the people that he will increase them more and more. Although this multitude was a great trouble to Moses: yet doth he not grudge at it, but receiveth it as a blessing of God joyfully, and glorifieth him for accomplishing so his promise. And therewithal he hath a care to provide for them by good means, seeking nothing but that God might be served and honoured, and that the favour which he had begun to show to his people, might continue till it were come to full perfection.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to make us so to feel them, as we may come to him with true repentance to crave forgiveness of them, and he release them in such wise, as we may seek nothing but to give over ourselves wholly unto him, forsaking all the lusts of our flesh, and all the untoward desires which pluck us back to the world, and turn us away from the obeying of righteousness. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the xj. of April. 1555. The fourth Sermon upon the first Chapter.  
16 And I charged then your judges, saying, Hear your brethren, and judge uprightly between a man and his brother, and between the stranger that is with him.  
17 You shall have no respect of person in judgement, but hear the small as well as the great. Ye shall fear no man's countenance: for the judgement is the Lords. And the case that is too hard for you, bring it before me and I will hear it.  
18 And at the same time I commanded you all the things which you ought to do.  
WE have seen already what warning Moses gave for the choosing of men meet to govern the people. For (as hath been declared) if they had taken judges at all adventure, it had been a defiling of God's seat. Therefore in that case, it behoved them to use good discretion. But here Moses addeth a point which we ought to mark well. For although he had procured, that such as were chosen were men that feared God, and were endued with singular gifts: yet ceaseth he not to put them in mind of their duty, and to warn them of the things that they had to do. Wherein we see, that even the wisest have need to be taught, and the uprightest and justest have need to be warned. And therefore if God have set us in the good way, and bestowed gifts of his holy spirit upon us: let us not think that therefore we have no need to be taught. For we must be guided even unto the end, and we know that our perfection is not in this world, nor so long as we bear our flesh about us, and are conversant here beneath. Again, whom soever God hath honoured by setting them in state & degree of pre-eminence: let them understand that they have need to be told of their duty, and to be quickened up to discharge themselves accordingly.  
But let us come now to that which is contained here. The first charge that Moses giveth to them that are ordained to be judges and Governors, is to hear men's causes. Wherein he doth us to understand, that they ought to be attentive and diligent to understand every man's right. For if a judge vouchsafe not to hear, how shall he execute his office? We know that although men do the best they can to judge aright, yet their frailty is such as they may miss: and if they be negligent too, then must all needs go to confusion. Therefore it is not without cause, that Moses warneth the judges to understand well men's cases. And he sayeth expressly, between the jews and between the strangers, As if he should say, every man must be suffered to show his reason. Notwithstanding that the examination and sifting out of things may now and then procure favour or hatred: yet the judge that will do his duty well, must forget all things that may turn him from the right way. And forasmuch as the stranger hath no upholder nor stay to lean unto: the judge must supply his want. And although he can look for no reward, no nor for any great thanks at his hand to whom he may do right: yet let him not forbear to discharge his duty, for he doth acceptable service to God: albeit that there come no reward on men's behalf, God is able enough to recompense him.  
Now then, such as are justicers have their lesson here in writing: that is to wit, that they must maintain right and equity towards all men that are committed to their charge. For (as hath been declared afore) the office of justice is an honourable service. They that are set in authority are not advanced to that high estate to the intent they should trample their subjects under their feet, or make none account of them: but contrariwise they be bound unto them, and it is a kind of service. For God hath not made principalities for a few men's pleasures, to the end that all mankind should be their underlings: but for the common welfare and benefit of all men. Then if governors understand not that they be bound by God's will and by the order of nature, to them of whom they have the charge: they must be feign to yield an account unto God for their abusing of his gift and of the honour that he bestowed upon them. Thus much concerning the first point that we have to mark here.  
And herewithal let us mark also, that if they be so greatly bound unto men: much more straitl, are they bound unto God. If a man be grieved in a matter of five shillings or less, and the justice cause him not to have right: we see what is said here. But now, if the name of God be blasphemed, if his honour be defaced, if wicked and detestable things be done, and they that sit in the seat of justice and bear the sword in their hand withstand it not, but are careless what injury be done unto God: are they to be excused? No: for if they suffer but a poor man to be trodden done, so as he have but one penny loss: they shall be blamed for it before God. But yet much more precious is the Majesty of God, and the thing that concerneth his honour and service. Sith it is so, that Magistrates be bound to minister right to every man, in things that are small and in manner of no value: let us mark well that they ought in any wise to procure the maintenance of God's honour, more carefully without all comparison, specially when the case concerneth the kingdom of our Lord jesus Christ, whereunto all the whole world is not to be compared, in as much as God's glory shineth forth there. And that is the second point which we have to mark upon this strain.  
Again, whereas it is said, that the Magistrates must accept no man's person: it betokeneth that they must not be moved with any man's riches, or poverty, or birth, or friendship, or any thing else. For in the holy scripture, this word Person is taken for any quality in man, which may purchase him grace and favour, or disgrace and disfavour. When we speak of a person in our common speech, we mean a man or a woman: but the Scripture meaneth a more special thing: namely that there should no regard be had what manner a one the man is, whether he be our neighbour, our friend, a rich man able to do us good, a man of credit and authority able to revenge himself of us, or a poor man, a man of no alliance or kindred, or I wot not what else. All these accidents which serve but to induce us to liking or misliking of the party, and to make us serve from the right way, are comprehended in the Scripture under the word Person: as if we should use the word Vizor. And in very deed, all these accidents which blear our eyes and beguile us to make us start out of the right way, are but as vizors. If a man come before us without any quality: very well, we would hear him simply, and we would not be corrupted to judge amiss. But if there happen any stop, by and by we be overraught, and our reason is so troubled, that we judge not any more as we ought to do. That therefore is a vizor, which yieldeth forth such a quality to be seen in the party, as maketh us either to favour him too much, or else to mislike him out of measure, so as we keep not an upright and even hand between the great and the small. And truly Moses declareth the same very well in this text, in that he sayeth, Thou shalt hear the small as well as the great: for it serveth to expound the word Person, and there needeth none other gloze from elsewhere. And it is a phrase of speech which we shall see in other texts hereafter. Therefore it behoveth us to acquaint ourselves with the terms and phrases of the holy Ghost, that the things which are contained here may not seem strange unto us.  
Howbeit by the way, that we may far the better by the things that are declared here, let us mark that the chief reason and ground of this doctrine, is because there is no accepting of persons before GOD. For the same cause ought judges to have a stay of themselves, and to keep them clear from all considerations that may thrust them aside, or make them to serve one way or other: 
●●m. 13.1 ●●ut. 10.17  namely (say I) for that they represent the Majesty of God, in as much as he hath made them his officers. Now then, there is no accepting of persons before God, that is to say, when he judgeth he hath no respect to the things that men regard, and wherewith they be drawn too and fro, so as they judge not upright any more, because their excessive affections do over master them. And this saying, that there is no respect of persons with GOD, extendeth very far. For when as Saint Peter speaketh of it, first in the tenth of the Acts, 
〈◊〉. 10.34. ●. Pe. 1.17  and afterward in his Epistle, he showeth that God chose whom he listed out of the whole world, in so much as he passed not whether they were jews or Gentiles. Whosoever doth good (saith he) shall have the favour of God, and as for Circumcision or uncircumcision, they shall none of them both be made account of. True it is that God must be feign to look mercifully upon us, before we can do any good. For of our own nature we be utterly froward, and there can nothing come from us but all manner of naughtiness: insomuch that God should hate and abhor the whole world, and cast us away every eachone, if he should tarry till any of us gave himself to well doing: for our nature driveth us always unto evil. But God chooseth his, without any ability of deserving aforehand on their behalf: and yet notwithstanding, after he hath marked them to be of the number of his flock, he avoweth them & loveth them as his children and household folk, yea even without regarding of what nation or state they be, whether they be rich or poor, or in credit, or endued with any good quality and handsomeness, or any other thing. God then doth as it were shut his eyes against all the respects which are had in so great estimation. For he hath an eye to nothing but to soundness of heart, he doteth not upon these vizors that are seen to the eye, 
1. Sam. 16.7.  according to this saying in an other place, namely that the outward shows deceive not him, but that he looketh upon that which is within. Thus much concerning the first point.  
But we must apply this text to the same use that Moses putteth it: which is, that after the example of God, we must have this unpartialitie in us, so as we will not be drawn one way nor other by the things that appear in men. And this is a very profitable or rather needful doctrine. True it is that this is spoken expressly to judges and governors, in as much as God hath taken them near to himself by setting them in his own seat, and by willing them to execute his office in this world: and therefore ought they also to have the greater care to follow uprightness, that they suffer not themselves to be perverted by the things that are to be seen in men. But yet for all that, every man for his own part ought to take warning to follow God's example, and to frame himself thereafter, 
Colos. 4.1.  according also as Saint Paul sendeth us thither, when he speaketh of bondmen and of men of base degree that are easy to be oppressed, because men take leave to do evil when they see that a silly soul cannot revenge himself, and that if he have any wrong done unto him he must be feign to put it up patiently: by reason whereof they presume the more boldly to say, O, as for him, when I have done the worst to him that I can, he hath no means to hurt me. Thus are we the bolder when we see that men are base & have no maintenance. But in this case Saint Paul saith that we must lift up our eyes to heaven, and that forasmuch as there is no respect of persons before God, we must not think we shall escape unpunished when we abuse the privilege & authority that he giveth us. He then that despiseth his neighbour ought to think thus: yet notwithstanding, we have a common judge in heaven, & although I be now rich & honourable to the worldward, although I be in authority & estimation, yet when I come thither, all this gear must cease: and although my counterpartie be now despised, & have no man to stand by him, yet hath he a defender in heaven. Lo here (say I) what ought to beat down all pride in us, to the end that none of us advance himself, nor take more upon him than is lawful, ne think he hath leave to do evil, under colour that our counterparties are of no credit and authority. Let us not tarry till ordinary justice do redress our extortions, or till those whom God hath set in his place to judge without respect of persons, do punish us for committing of some outrage: but let every of us remember this lesson here, namely that inasmuch as God regardeth not any outward shows at all, it behoveth every of us also to frame himself to the like uprightness and indifferency.  
And forasmuch as men do always put us in fear, so as there spring from thence the sorest and worst temptations that can be to hinder the performance of our duty: Moses warneth judges expressly, not to be afraid of men. Why? For the judgement is Gods, sayeth he. Lo here a text well worthy to be marked. I have told you already, that which experience showeth too much: that is to wit, that they which otherwise are of good nature, do nevertheless overshoot themselves through fearfulness. Ye shall see a man in the place of justice, who being not evil of himself, would that all should go well, it grieveth him when he seethe any fault, and he could find in his heart that every man should bridle himself, or else that there should be some good correction when any men have done amiss: but in the mean while, forasmuch as he seethe that there will be some grudging and misliking of the matter, [he thinketh thus with himself:] What? Shall I provoke every man to anger against me? That man hath kinsfolk and friends, and such a one is able to be even with me if I trouble him. Again forasmuch as naughtiness reigneth everywhere, and wicked folk have their full scope, and are most in number: I shall bring all the world in my top, & if I mind to discharge my duty, I must not set myself against two or three only, but I see that all are corrupt, and there is no man but he resisteth well-doing. They therefore which otherwise fear God and would minister right and justice when they sit in judgement, are letted through fearfulness. If they stand in awe of men, they shall surely be shaken down. And why? Because they be not grounded upon the foundation that Moses layeth here, namely that the judgement is Gods. They know not (say I) that they offer great dishonour and reproach unto God, when they prefer men before him. For he that swerveth from his duty for fear, esteemeth men more than God. Why so? A judge ought to consider, that God hath set him in the place where he is, with another manner of countenance than other simple creatures. For he that sitteth in the seat of justice, sitteth in the room of God, and is as his Lieutenant. A judge therefore aught to consider that: and if he do not, he forgetteth God, whom he was bound to serve. It is all one as if a man being feced by his master to do him service, knoweth not whether there be a master in the house or no, but falls to singing and playing, and eateth & drinketh at his hours, and sleepeth when he listeth, without having any care or regard of his master. Doth not the servant that forgetteth his master after that fashion, deserve to have men to spit in his face? Now then, if judges consider not of whom they hold their estate and dignity: their unthankfulness or rather blockishness is too too shameful & beastly. Again, if judges knowing themselves to be set up of God, do nevertheless shrink from their duty for fear of men, and be stopped and held back from doing the things which they know they ought to do, because men are against them: what yield they unto God? what estimation have they of his power? And yet for all that, God hath taught them their lesson, and promised them to stand by them, and to be their defence. Seeing it is so, ought they not to make a bucklar of his invincible power, and to fight lustily though all the world should step up against them? Is not God mighty enough to aid them and secure them, if they trusted thereunto, so as they would rest upon it, and pluck up a lively courage and constancy to go on in the right way? Yes: but else, if they be moved by such temptations to serve from their duty: let them assure themselves that God will leave them destitute of his power. Thus than we see, that this strain (as I said afore) importeth a very profitable doctrine.  
But yet we must note also, that this pertaineth not only to them that are in authority: but also to all men in general. For there is as it were a comparison made between God and mortal men. And why? For nothing beguileth us more, than that we make too great reckoning of men, and in so doing either diminish God, or abolish his highness. As oft as men come in our minds, God is no body in comparison: insomuch as if we put him in balance, he seemeth lighter than a feather: whereas men do always keep their full weight with us. Surely if we were about to compare other men with ourselves, we could set them light enough: for every of us would make much of himself. Or if we were to consider one man with another: look whom we liked off, he should give greatest gloss to disgrace the things that were to be misliked in the contrary party: insomuch that we say, tush what is he? he is no body. For why? We would make far greater estimation of the other. Thus ye see how we could skill to disgrace men. But come we once to GOD, he must be as good as cast down, and men must be set up in his place. Lo how spiteful and froward we be. So much the more therefore doth it stand us on hand to mark this saying, where it is declared that if God come in place, it is not for us to make any reckoning of men. For it is a great traitorous that men or creatures should be in such estimation, that God's right should be defaced, or any thing be plucked from him. And yet for all that, we see it is too common a thing, & it hindereth us that we cannot serve GOD as we ought to do. True it is that every man is turned away by his own lusts, insomuch that although we have none other to withstand us, yet have we inward encumbrances of our own, and our nature is so sinful, as we cannot in any wise apply ourselves to do good. But yet is there this inconvenience more in it, that assoon as another man comes in place, by and by we be at our wits end. I would feign do my duty (say we), but what? Then must I purchase mesuch a man's displeasure. We see now adays that a man cannot pleasure men, except he do as the world doth, and follow the bias of other men. And again, behold here my neighbour, he will always be at deadly food with me, if I fashion not myself to his manner of dealing: behold, such a man is my friend, I must needs bear him out. Hence come all privy pack and other lewd tricks, namely that every man despiseth God, to please his neighbour or his friend. For when vices reign, as whoredom, drunkenness, and other disorders, so as every man is infected by the example of his neighbour, & one catcheth diseases of another: what is the cause of all this? It is for that we advance men too much, and consider not that it were meet for us to abase both great and small, and to frame ourselves earnestly to the will of God.  
Now therefore let us bethink us so much the better of this doctrine that is set down here, not only for judges but also for all men in common: [That is to wit,] that forasmuch as the judgement is Gods, we must not in any wise be shaken any more by men, but give God his pre-eminence, & thrust down all consideration of men, so as if men vex us we set ourselves against them, and be not so lewd as to rob God of that which belongeth unto him, to furnish creatures therewithal. Thus ye see what we have to remember here.  
Moreover also, whereas it is said that the judgement is Gods: that speech importeth another good lesson. True it is that Moses speaketh here of the room that judges and Magistrates hold: as if he should say, they have it not in feesimple or as a Lordship of inheritance, but as an office: and God in setting them in that degree of honour, resigned not his own majesty to say, Sirs, you shall reign with absolute power, and I will henceforth be no body. God therefore, when he did thus set men in office, did not for all that diminish his own estate. For he holdeth still the sovereign dominion over all men, and they ought to be but as instruments of his power, and consequently to serve him, and to refer all things unto him. If this doctrine were well known, Kings and Princes would not lord it so lycentiously nowadays as they do, and men should have seen another manner of modesty in them at all times than is now seen. For they that are advanced unto honour, do bear themselves on hand that the world was made for them, and for their fair eyes (as they say): and there upon they reject all informations, laws & statutes, and shake off the yoke from their necks, as though they held all things at their own swinge, and God is no body at all with them. But yet in this text Moses telleth them, that be they never so great kings & princes, their superiority ought not to diminish the authority of God, that his glory should not continue always unappaired. Why so? For what else are the princes of the world than God's officers, to the end that by their means he might be obeyed, and all men do him homage, so as the highest should begin & give example to the lowest? Seeing then that the judgement is Gods: they that pervert the order of government when they be called to do their duty, shallbe double blamed. And therefore shall Kings and Princes and all such as are in room of justice, have a very hard account to make. For if they do amiss, they be not bound alonely unto men, neither have they offended creatures only▪ but they have violated the majesty of God, and defiled his seat. Why so? Because judgement belongeth unto him, and he reserveth it to himself.  
But like as it is said of the execution of justice: so let us note that it belongeth also to the spiritual government which god hath ordained in his Church: yea and this doctrine ought to be kept more straightly in that respect, than in the earthly government. Why? When God ordaineth kings, Princes and Magistrates: there withal he giveth them authority to make Laws. True it is, that they ought to learn them in his school, according as it is said that laws and ordinances which are made in common weals, 
Prou. 8.15.  do take their force of God's wisdom. But yet for all that, civil or politic laws are made by men. Yet notwithstanding God hath not resigned any thing, that he should not hold still the sovereign dominion over men. I mean even in respect of outward policy. And as touching the spiritual government of the Church, we know that God willbe heard, and that he will have his word obeyed above all things, so as men may not take upon them to make laws & statutes, but must hold themselves contented with that which he commandeth them. For the rule that is contained in his word is the very perfection itself. Therefore when we go up into the pulpit, it is not to utter our own dreams and dotages. why so? For God reserveth the mastership and chief superiority still to himself, so as he will have men to receive his word, to rest wholly thereupon without any swerving at all from it. Seeing that God hath once set it down so: it behoveth us to rest upon it. Had this been well observed in the world, there should not be so great troubles & variances at this day as there are. Whence come the variances that are betwixt us & the papists, but of that men have not reserved unto god the thing that belongeth unto him, but have framed articles of faith, laws, and ordinances at their own pleasure, & in the end are come to this horrible confusion of mingling the inventions of men's brains with the pureness of the holy scripture, so as they have marred all things? And whereof else cometh it, that even at this day, the papists fight still for the maintenance of that tyranny, that a man might not know God from his Apostles as they themselves say, by which common proverb of theirs they condemn themselves and cut their own throats? Wherefore let us mark well this lesson wherein it is said that the judgement is Gods, that is to say, that the superiority which men have, in what degree so ever it be, is not to diminish God's pre-eminence, but rather to maintain it. What then are the states of honour and all the dignities of the world? They are all means to bring to pass that God may reign over us, and to make all men to stoop to him, and to know him and obey him in all cases. So then, what ought kings, Emperors, and Magistrates to do? They ought to see that God be exalted and magnified as he is worthy, and that all their subjects do him homage, and they themselves must show them the way. Again, what ought schoolmasters and fathers to do, and all such as have any household [or servants]? Every of them ought to consider on his own behalf how greatly God hath inhonored him? He that hath children ought to consider, thou holdest God's place in this room of a father, but yet hath not GOD stripped himself to cloth thee with his honour. What then? He is the father still, both of me and of my children, therefore must I endeavour that he may be obeyed. The master must think thus: Is the mastership mine? No: but it is Gods, who hath granted me that prerogative undeserved on my part. It hath pleased him to put this household under my government, but yet for all that, it is he that must rule me, yea both me and all that are under my subjection. After this manner ought we to put this doctrine in ure.  
And when we have passed through all the states of the world, we must also come to the spiritual government of the Church. Therefore let such as are ordained to preach God's word, understand that God hath not appointed them to set forth their own dotages, and to speak what they list: but to think upon God's superiority, specially seeing that our Lord jesus Christ is now declared to be the head of his Church, 
Ephe. 1.22.  according to the everlasting mastership which God gave him over us, in saying, Hear ye him. 
Mat. 17.5. & Luke. 9.35.  Seeing it is so, let such as have the charge of teaching in the Church and are shepherds and ministers, understand that they must not seek to advance themselves, nor to be heard, nor to bring the people in a maze with their own inventions: but [they must endeavour] that God may always have the overhand, and be obeyed, and his word be received purely and simply without any mingling or adding to it.  
And like as they that are in that vocation and office, aught to have mildness, and lowliness, that they usurp not the authority which God hath reserved to himself, yea and given to his only son: so all Christians ought to think thus with themselves. Wherefore come we to Sermons? Wherefore is there order in the Church? It is to the end that GOD should govern us, and that we should have our Lord jesus Christ to be as our sovereign teacher, and that we should be his flock to be led by him. Now this cannot be done, unless we harken to his voice, and discern it from the voices of strangers, so as we be not carried too and fro like wavering Reeds with every wind, but stand fast settled upon the pureness of the holy Scripture, and that our faith be so grounded thereupon, as the devil may never shake it down. Lo (say I) how we ought to apply this doctrine to our use, namely that the judgement and authority is Gods. For if we do so, we may well see many contrarieties in this world, men may assail us with many troubles, they may well set themselves against us, and they may well speak against us: but yet shall we still keep on our pace. And why? for GOD is not variable. Although the devil keep never so great a stir here beneath, yet is God's purpose always unchangeable. And so is meant by this that is said of the truth, 
Psal. 117. ●.  that it dureth for ever. It is not such a truth as is hidden our shut up in heaven: but it is said expressly that it is the same truth which God uttereth to us by his word, as he witnesseth daily. Sith it is so, let us look up to GOD, and yield him the government that is due unto him, that he may reign over us: and then shall our faith be unvariable, though the devil trouble and turmoil all things upsidedown, and stir up never so much strife and contention. Thus you see how we must put the doctrine in ure that is contained here.  
Now furthermore Moses saith expressly▪ that if there were any hard case, it should be brought unto him. And afterward he addeth for a conclusion, that he had commanded them all the things which they ought to do. As touching the hard cases, Moseses reserving of them to himself, was neither for desire of praise nor for pride, but because they belonged to his vocation: he knew that God had ordained him to the same purpose. And therefore let us not be afraid to keep still that which God hath given us, if we execute the charge that he hath committed unto us. For why? like as a man must not esteem of himself, so must he not surmise, oh, this is hateful, it may be ill taken, it is subject to slander: but we must follow that which God commandeth us. And therefore let us not take any thing upon us of our own head, that is to say, let us not be rash to say, this belongeth to me, for ambition tickleth us continually, and every of us would have I wot not what a privilege: wherefore let us beware of such folly. Yet notwithstanding like as there should no such boldness reign in us, as to usurp or take any thing upon us: so on the contrary part, when GOD will have any office or charge laid upon us, it becometh us to take it. True it is that men may chance to speak evil of us for it, but we must overpass that, and keep on our pace still. That is the thing which Moses hath showed us here by his own example.  
And in his own person, he hath set us as it were a looking glass before our eyes, to show us that we must follow the order that God hath set, and not serve from it at all. If we do not so, it is an untolerable unthankfulness. We know what infirmity is in ourselves: not only in some one point but in all things are we so frail as is pity to see. But our Lord hath well provided for all our needs, and given us remedies for them. As for example, he hath given us meat and drink to maintain this transitory life of ours, he hath ordained Magistracy to govern us, he hath ordained the ministery of his word to rule our souls, and he hath given singular gifts of grace to several persons, so as they be able to give us counsel, and to comfort and encourage their neighbours, and to help them at their need. What is to be done then? Whensoever we be cumbered or in any perplexity, let us look that we use the means of remedy that GOD giveth us, yea and to use them always in his fear. For we may be abused, as we have seen. What is to be done then? We must not turn aside nor stop for such as have neither right nor reason in them, but every of us must further himself by such means as God giveth him, even as though he were going to God himself. And that will make us to use the order of Law lawfully, which thing men do not now. And it is a point well worthy to be marked, to wit, how men may repulse injuries, and how they ought to behave themselves, when any of us findeth himself entangled or in perplexity, let us pray to God to direct us. If we did so, surely we would not go to law but with trembling, and we would say in ourselves, I go now to present myself as it were before my God. But how go men to it nowadays? Rather to seek a cloak for all naughtiness: so as there is neither craft, nor spite, nor any other wickedness which is not to be found there. And why? For without having any regard of God, there is nothing thought upon but how to beguile men, or how to wind them in by some wicked practice. So much the more need therefore have we to mark well what is said here, that is to wit, that according as God hath ordained states and degrees among men: so must men dispose things and direct them by the order that God hath set and established.  
And for a conclusion let us also weigh well this which Moses addeth in the end: namely, that he had taught the jews all things which they had to do. When he saith so, it is all one as if he should protest, that they could not but know, that they sinned not through ignorance, neither could say, I took it to have been otherwise, I knew not what was to be done. You know (saith Moses) there is no let but in yourselves, for I for my part have been faithful full to Godward since the time that he did put me in trust to instruct you, I have taught you as he commanded me: now therefore you cannot have any excuse to hide you withal. And if Moses had such a care to teach the people in respect of the earthly government: no doubt but he was yet more diligent in teaching them the doctrine of salvation. That is the first point which we have to note. Doth Moses tell us, that he did not conceal nor hide any thing from the jews, in the things that concerned their worldly duties, for the maintaining of some order and humane honesty among them? Then is it much more likely that he first preached to them the grace of God, and afterward showed them the rule of good conversation and there withal told them of the covenant of salvation, which GOD had made with his people. It is certain that nothing was concealed in that behalf, but that he used an exquisite diligence, so as he left not the jews in doubt without due warrant how to behave themselves to godward.  
Now then, if Moses discharged his duty after that sort, we must conclude that the Law was a sufficient doctrine to instruct the people, and that he used not any shifts to carry them here and there. afterward came the Prophets, which added yet a greater light. Last of all, the Gospel was preached through the whole world. Now then, can we say that our Lord hath not taught us sufficiently, and that all the Prophets, and the Apostles, yea and jesus Christ himself have given us but half an instruction? Can we say so? No that were too villainous a blasphemy. Now therefore, let us have our ears open to hearken to our GOD, and he will be a good schoolmaster to us, and let us be contented with the doctrine that is contained in the holy Scripture. For there we have so perfect wisdom, as no fault can be found with it. Consider well therefore what we have to mark upon this strain, to the end that every of us may endeavour to profit daily more and more. And if there be any ignorance in us, let us assure ourselves it is through our own fault, in that we be as blind wretches, until God have enlightened us through his grace. Therefore it behoveth us to pray him to open our eyes by his holy spirit. And on the other side, let us not stop our ears against the things that God speaketh, nor pretend ignorance to excuse our naughtiness. But seeing that God telleth us, that he hath showed us all things by his word which we ought to do: let us hold us to it without coveting any novelties, and without fond curiosity, for we shall never scape from him; and therefore let us not be gadding to receive every new toy that is offered unto us. And so let us ponder well the things that we have to mark upon this text, to the end that for as much as GOD hath now given us a confirmation of his Law and of his Prophisies, and directed us to the right mark: we may take the Gospel [always] for our guide, in waiting till he have gathered us together into his kingdom.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, to the end we may return to him with true repentance, and being ashamed of ourselves flee for refuge to his mercy: and that forasmuch as we know he hath set it forth most largely and abundantly in our Lord jesus Christ, we may resort to him the more boldly, seeking continually for the great treasures which he hath prepared for us in his kingdom. And [beseeching him] to guide us so henceforth with his holy spirit, as we may live in his fear, framing our selves unto his righteousness, and serving him according to his holy will, so that although we might be hindered by the stumbling blocks and cumberances which we see in the world, yet we may not cease to follow our good GOD, whither soever he calleth us, notwithstanding that the world be blinded with never so outrageous confusion and disorder. That it may please him to grant this grace, not only to us etc.   

On Friday the xii. of April. 1555. The fift Sermon upon the first Chapter.  
19 Then departed we from Horeb, and went through the wilderness which is great and terrible, as you have seen, along the way of the hill of the Amorrhytes, as the Lord our God had commanded us, and we came to Cades barn.  
20 And I said unto you, come ye to the Hil of the Amorrhytes which the Lord our God doth give us.  
21 Behold, the Lord thy God setteth the Land before thee: Go up and possess it as the Lord the God of thy fathers hath said unto thee. Shrink not, neither be afraid.  
IN this text Moses rehearseth, after what sort he had exhorted the people to take possession of the Land that God had promised them, and by what means he would have encouraged them to it. And that is to the end that the people should know their own unthankfulness and naughtiness, in rejecting the benefit that was offered unto them, and in that they obeyed not God, but were given too much to their own sensuality. This then which Moses doth here, is as it were an upbraiding of the jews, to the end they might know how it was long of none but themselves, that they enjoyed God's blessing no sooner: and that they might afterward yield themselves more pliable, and not be so wilful any more in their own frowardness, but simply submit themselves to God as soon as they should hear him speak. That is in effect the intent of Moses.  
Nevertheless he interlaceth also another matter therewithal: which is, that he telleth the people they be so much the less to be excused, because they had had experience of God's goodness, in that he had led them with his mighty hand. For, their passing through the horrible and dreadful desert, was not without the assistance of a singular and unaccustomed power of God: where as they notwithstanding forgetting the goodness which they had felt, and which they ought to have borne in mind for ever, did grudge at God, and became wilful, and would not go forward when he was ready to have led them to the end. And that is the cause why Moses saith expressly, that they had seen. As if he should say, you wrought even against your natural senses, when you went not on as your God commanded you. The reason is this. So long as you suffered yourselves to be governed by his hand, and so long as you walked in the way that he appointed you: did you not even see with your eyes, that he made you to overcome all hardness? Was not the wilderness wherethrough you passed, a very gulf? And yet notwithstanding you scaped out of it. And how came that to pass, but by the wonderful working of your God among you? Seeing that you heard his voice, you were sure that he was come among you. Then said I unto you, now is there no more for us to do, but to enjoy the land which our God hath assigned to us for our heritage. Go, let us fight, our God hath promised it us, and he will not disappoint us. We know he hath wrought mightily for us hitherto, and surely he will go through with his work. These and such other things did I allege unto you: And yet you followed not them as you ought to have done. Wherefore acknowledge your unthankfulness in that you refused to enter into the inheritance which God had promised to your fathers, and which he hath prepared for you.  
Now by the way, the first good lesson that we have to gather here, is that forasmuch as God hath already uttered his goodness towards us in making us to feel his blessing: we be the more worthy to be blamed, if we rest not wholly upon him, or put not our whole trust in him to walk on boldly & without doubting. For although God had never showed himself to our experience: yet ought we to give credit to his holy word. And it is good reason that we should do him the honour to believe whatsoever he saith or speaketh unto us: for as much as he is faithful, and his word is better tried than either gold or silver, 
Psal. 12.7.  as it is said in the Psalm. And therefore if there were no more but Gods uttering of his word with his own mouth: it were enough to condemn the whole world for their disobeying thereof. But seeing that God hath confirmed his sayings by deeds, and hath showed us as it were to our eyesight, that his making of his promises unto us is not in vain, but he hath made us to feel the things with our hands; so as we know in effect what his power is, and that it never faileth those which are his: if after all this teaching we fall to checking still, and be so stiff-necked as we will not bow to submit ourselves to the things that he speaketh, nor have any will to obey him: I pray you doth not the greater condemnation lie upon us? What is to be done then? Let every of us consider advisedly the good turns that God hath done him, & let him mark them and note them that he may bear them in mind. Very well, God hath succoured me at such a pinch, I have felt his help in such a case, I have been aided at his hand, and he hath made me to perceive his mighty power after such and such fashion. After this manner must we make rehearsal of God's benefits, and of his helping of us all the time of our life. And after as he hath uttered himself unto us, so must we be the more confirmed to trust to his promises, and to rest wholly upon them. Herewithal let us be established in invincible constancy, to go which way soever he leadeth us, without fear of any distress. Why so? For my God which hath never forsaken me to this day, will not give me over now. As I have felt [heretofore] that he giveth strength to those that are his: so am I sure that he will reach me his hand and secure me still. So then there is no more for me to do, but to commit myself unto him. I see that this thing & that thing may cumber me, there are a number of temptations which may make me turn head: but yet forasmuch as my God hath succoured me hitherto at my need: I doubt not but he will do the like unto the end: Thus ye see that the way for us to eschew the blame of unthankfulness, is to call God's benefits oftentimes to our remembrance, thereby to strengthen ourselves still in trust that he will never fail us unto the end. Also this will serve to make us overcome all temptations: and although the devil have never so many means and stops to turn us out of the right way, yet shall we not cease to go on still. And why? Because the hope which we shall have gathered, of God's former making of us to feel his goodness, will serve to carry us over all tempests in the mids of the sea: it will be as a boat, or as a ship, or as a bridge to convey us safely over. To be short, we shall have wherewith to strengthen us continually, so we shut not our eyes at the assistance which God showeth us daily. Thus you see generally what we have to gather upon this saying of Moses. A non the matters shall be laid out more particularly by similitudes.  
Let us proceed to the things that he addeth: namely, that being come to the hill of the Amorrhytes, he said, Let us possess the Land which the Lord our God and the God of our father's promised us. For it is here before us, that is to say, at our commandment, as he had said afore, for this is but a repetition of that which were have seen already. And here Moses setteth forth the promise that God had made unto the people, to the end to assure them of the Land in such wise, as they should be out of all doubt that it was their own. And why? Because it had been promised them of God. Behold (saith he), thy God meant not to lie to thee, nor to beguile thee: and therefore thou mayst assure thyself, that the thing which he hath spoken shallbe performed. Mark that for one point.  
Nevertheless, to the end that the people may the better understand, that they were not to possess the land for their own deserts sake: he telleth them expressly, It is the God of your fathers that doth it. For the Land was promised as well to Abraham as to Isaac and jacob, before the jews which then lived, were borne. Thereby then are they put in mind, that they had not deserved such a benefit at God's hand, but that it proceeded wholly of his free goodness. And so much the more were they to blame, in that they had felt such experience of God's goodness, and their sin also was so much the heinouser, in that they acknowledged not the mercy that he had used towards them. That then is the effect of Moseses meaning here.  
But we have to note herewithal, that although the promise was then grown old, yet had it not lost his force: neither ceased it to live still, though Abraham, Isaac, and jacob were dead. True it is that the promise which had been made, was not spoken to them that were presently alive at this time: [they to whom it was spoken] that is to wit, Abraham, and the patriarchs, were all deceased. But God's promise & his truth die not with men, they have not the course of a transitoritie and flightful life as we have. Therefore let us mark well, that whereas God had promised the land to Abraham, for him, his heirs, and successors that should descend of his race: although Abraham was rotten in the earth, and they that followed him together with all the patriarchs were consumed to powder and dust: yet the word that GOD spoke continued still, and forwent no whit at all of his force. This (I tell you) is a point which we ought to mark well. For it is now long ago since the Law was given: so that if we have an eye to the oldness thereof, it will seem to us to be an outworn and dead thing. About a two thousand years after that, the Gospel was published to the world: and we see that many years▪ yea many hundred years are passed since. Then if we should measure God's truth by time: we might think it to be a thing as good as buried and quite and clean forgotten.  
Moreover they that first carried the Gospel abroad, are dead long ago: but yet must we bear in mind, that God's truth is everlasting, and that although men be corruptible and pass and vanish away: yet the doctrine of salvation abideth always unappaired, so as the force thereof abateth not at all. That is it (say I) which we have to bear in mind. For although it was in old time that GOD spoke to Moses and the Prophets, and although it be now long ago since the Gospel was delivered to the Apostles: yet must we receive the doctrine thereof nowadays, as being in full force still. And that so much the rather, in respect of this saying of the Apostle, 
Heb. 10.20.  that our Lord jesus Christ hath made the way fresh by his blood. They that lived under the Law and the Prophets ought not to have despised the truth that had been manifested to their fathers, though it was done long time before: and yet did not God discover it so openly to them as he doth to us. It is not for nought then that the Apostle saith, that the way which jesus Christ made, is fresh. And why says he so? His meaning is, that the blood of our Lord jesus Christ cannot dry nor putrify, but is always fresh in remembrance before God, to the end that we should be assured of his truth, which he hath sealed with his death and passion. Seeing then that we have such a pledge, we ought to be so much the forwarder to receive God's truth, forasmuch as we perceive that the force and virtue thereof dureth for ever.  
Now must we mark further how Moses saith here, Thy God hath promised thee the land, It is before thee, possess it. By these words he betokeneth, that we must rest wholly upon that which God saith, and not stand scanning after our own fancies. For if men content not themselves with the things that God speaketh to them: where shall they seek for greater certainty? Or when they have sought it, where shall they find it? But it is an offering of too great wrong to our GOD, when we be not satisfied with his uttering of his will, and with his warranting of the same unto us. For if thereupon we be still wavering and doubtful: what else is such unbelief, but a replying against God's truth as though he were not faithful, or as though he went about to abuse us by alluring us with vain hope? So then let us mark well, that all our life long we must content ourselves with God's word, and when we have it we must follow it without seeking any further.  
For look how many doubts and mistrustes we conceive, so many overthwart nips and privy upbraidings do we give unto GOD, as who should say there were no certainty in his saying. But we know that nothing is more peculiar to him than his truth. And so (as much as in us lieth) we make it a thing of nothing. Therefore it is a very profitable warning when he saith, The Lord thy God hath promised thee the Land. For he speaketh still in general, meaning that we must all our life long hold this rule of sticking simply to the word of God. A non the things shallbe laid forth particularly, as I said afore.  
But let us mark well, that Moses having alleged God's promise, and having said that the Land was at the people's commandment, because GOD meant not to fail in the performance of the thing that he had once promised: addeth afterward, Enter into it and take possession of it. Wherein he showeth us that although GOD perform in us all that he hath said: yet must not we on our side be idle, nor be as blocks of wood, but we must offer ourselves to his service. For albeit that we cannot stir one finger to do well: yet hath GOD made us instruments whereby he will work.  
Therefore we must go forward when he commandeth us, and we must endeavour to apply all our members and wits to obey him. True it is (as I said) that men are utterly unprofitable, yea and that their will goeth clean back from that which God commandeth: but yet for all that, God ceaseth not to give us willingness, and when he hath given us willingness, he giveth us also performance, as saint Paul avoucheth to the Philippians: 
Phil. 2.13.  and therewithal he maketh us to do it with fear and carefulness. When as Saint Paul saith, Do ye, and also, It is God that doth: those two things seem to be contraries: but they be not. For God's working is in such wise, as he imputeth to himself the things that he doth in us: and yet for all that, he will not have us to be slothful and to fall a sleep, but that every of us should endeavour himself. Let us learn then that whensoever God promiseth us any thing, it is his office to accomplish the whole.  
Nevertheless he will have us to take pains and to strain ourselves, yea even us which are utterly unprofitable. And having given us his power, he will have us endeavour to make the thing available which he hath bestowed upon us, and to make it to be profitable. That then is the thing which we have to note here.  
Howbeit, there withal there is also the conclusion which Moses maketh: namely when as he saith, Fear not, be not dismayed. And hereby he doth us to understand, that although we be armed and fenced with God's promises, so as we ought to be sufficiently resolved, that he will guide us unto the end: yet shall we have many occasions to make us grudge and repine, so as we might serve aside from the right way, or utterly forsake it, if we had not constancy to overcome all the stops and lets that the devil thrusteth in our ways: for of nature we be fearful. True it is that in many things we be but too hardy. When any fond thing is to be attempted foolishly: in that case men need not to be heartened, for they be but too bold already, to attempt this and that, & to mount above the clouds as thee say. But when GOD should be followed whithersoever he calleth us: our eyes run here and there, up and down, we be at our wits end, yea and if a fly do but whisk before our eyes or a straw stir at our feet: by and by we are at a stop. Now seeing we have this vice in our nature, let us determine to fight on all sides against this fond fearfulness, to the end we be not held back from following God whithersoever he commandeth us, but that we may overcome all the temptations of Satan, though he be never so wily in forging and framing of innumerable occasions in that behalf, to turn us away from our calling. And therefore let us mark this warning given to the jews by Moses. For it is a warning to us as well as it was to them, that it is unpossible for us to come thither as god calleth us, if we overcome not this fearfulness and dismaidness, that is to say, if we fight not against all the encumbrances that sathan can set before our eyes to make us afraid. Therefore it standeth us on hand to be armed with strength from above. Thus you see how we ought to apply this strain to our instruction.  
Now the things will be the plainer and better understood, if we make a similitude between the land that was promised to the children of Israel, and the kingdom of God whereunto we be called. For in good sooth, the land of Chanaan was but as a figure & earnest-penny of the kingdom of heaven. Had the ancient fathers settled their minds upon the land which they saw: they had had a very poor rest and weak stay, for in very deed they enjoyed it not of all their life, they did but only travel through it as strangers and wayfarers. 
●eb. 11.9. ●13.  We see that Abraham had not one foot of it in possession, saving that he purchased a little piece to bury his wife in, no he had not so much as water to drink. jacob was banished out of it a great part of his life. Isaac and all the patriarchs had but their walk in it, they never possessed one foot of the land which God had given for an heritage to them and their issue. We must needs conclude then that the ancient fathers did not pass through this visible land, and that their acknowledging of it for their inheritance was after such a sort, as they tended always towards heaven, and that was the mark which they aimed at. Seeing it is so, we must make a similitude between this land, and the inheritance whereunto GOD calleth us, as it hath been purchased for us by our Lord jesus Christ.  
Whereas he saith That God made the people to pass through a horrible and dreadful wilderness: the same belongeth unto us also, if we consider in what state God found us, and whence he hath drawn us. For are we not all damned and forlorn by nature? Hath not the devil a tyrannous dominion over us, from whence no man can deliver himself by his own power? Even so, if we consider where GOD seeketh us when he calleth us to him: [we shall find, that] the wilderness wherethrough the jews passed is not so dreadful and terrible, as is the damnation wherein we were. For we be in bondage of sin, we be under the thraldom of death, satan reigneth over us, and is king and prince of the whole world. Seeing then that GOD riddeth us out of so miserable slavery, and setteth us at liberty by his holy spirit: is it not all one as if he should make us way through the gulfs of hell? Yes: for we be there in very deed, and we cannot come at jesus Christ, except we be brought out of the dungeons of death. Now then, if there were no more but this, that God hath rid us from the curse which was brought upon us by Adam, and wherein we are all of us fast shut and locked up until he have pity upon us: the experience of that one point ought to make us perceive his goodness. And if there were no more but that: it ought to give us courage to follow him, and to give ourselves wholly unto him. For if we be slothful, there is no excuse for us, because his goodness is sufficiently warranted unto us, and it is long of none but ourselves that we be not fully resolved and persuaded that he will go through with the thing that he hath begun. And that it is so, if every of us bethought himself well, we should find that God by infinite ways made us to overcome the things that seemed unpossible. But what? To set forth our own valiant deeds, we can well enough allege this and that, and our memory is but too good. And though it be but a thing of nothing that we have done, yet we can skill to magnify it and to make great reports of it. Lo how men can be quick enough to remember all that ever they have done in their life, that may set forth their own glory: but in the mean while we do wickedly forget the benefits of GOD. And yet worketh he in such wise towards us, as aught to quicken us up to acknowledge his goodness, or else on the contrary part we do but thrust all under foot. He shall have delivered us from many after delays, and he shall have made us to have passed many great lets, so as we may have thought that we had been utterly shut out and fordone, and he shall have reached us his hand: and yet for all that, we never think of it again. Now then, where as we see men to be reckless and slothful in following GOD, it is because they forget his benefits which they have had proof of, and become like the jews. And therefore it behoveth us all to acknowledge our fault in this behalf, and to mourn before God, and to seek redress of it.  
Thus ye see how we ought to put this text in ure by similitude: that is to wit, when the promises of the Gospel are set forth to bring us to the kingdom of heaven: let us consider whereat God hath begun in us, by what means he hath brought us to him, and how he hath strengthened us, to the intent to bring us out of the damnation, whereof we are found worthy by too too apparent conviction. Now therefore if we think there upon, and consider thus with ourselves, behold, our God hath made us partakers of his power, we have had too apparent experience thereof, he hath delivered us out of the gulf of hell, he hath rid us out of the bonds of the devil and of death: let us not doubt but he will always continue like himself hereafter, and hold out to the end.  
Furthermore let us also mark well this saying in this text: The God of thy fathers hath promised thee the Land. Behold therefore, it is at thy commandment, enter into it and take possession of it. The meaning is that we should yield so much honour to God's truth, as to be fully and thoroughly resolved in ourselves, that inasmuch as he hath adopted us to his children, our inheritance is certain and infallible in heaven. For to what purpose is the Gospel preached unto us, but to make us know that GOD is our father, and that we being become his children by his free adopting of us, should be assured that the kingdom of heaven belongeth unto us? 
Mat. 13.24. and 31.  And in very deed for the same cause is the Gospel called the kingdom of heaven, forasmuch as it openeth the gate unto us, to the end that we nowadays should not doubt but that GOD avoweth us to be his heirs. But we must have a further consideration of the inheritance that God giveth us, than of all the benefits that Moses speaks of. For it stood the jews on hand to have held themselves still to the thing that had been spoken to Abraham, Isaac, & jacob. But now is the Gospel another warrant unto us. For God is called the father, not only of Abraham, Isaac, and jacob, but also of our Lord jesus Christ, who is our head in such wise, that being once united unto him, we become partakers of his own substance and life, and [therefore] we must not doubt but that the inheritance of the kingdom of heaven belongeth unto us. Now then, like as Moses said unto the jews, The God of your fathers: so must this voice sound in our ears, The GOD and father of our Lord jesus Christ, hath not only promised us the kingdom of heaven, but also given us wherewith to assure ourselves the better of it. For we have the performance & effect thereof, in that our Lord jesus Christ suffered death, to recover us the inheritance, whereof we were bereft and dispossessed in the person of our father Adam. Now than we see after what sort we ought to look upon this doctrine: that is to wit, that although we be unhappy wretches, although we deserve to be rejected of our GOD, although there be nothing but cursedness in us, and although that by nature we be plunged in the gulf of hell: yet notwithstanding, seeing that God hath adopted us in our Lord jesus Christ, and made us all one with him by faith: we need not doubt but we be heirs of the kingdom of heaven. And why? For GOD cannot lie, and forasmuch as he is unchangeable, we have sufficient warrant that we shall not be disappointed by putting our trust in him. Again, we have our Lord jesus Christ, who is the mediator between God and men, and he hath not only taken solemn recognizances as a public notary: but also accomplished the things that were promised on the behalf of GOD his father. He hath signed the evidence in such wise with his own blood, as we see he hath paid that which he owed not, and that which he was not to be charged withal. So then let us have this steadfast assuredness with us, that GOD avoweth us for his children, and consequently that we be heirs of eternal life. Howbeit, let us always take that assuredness out of the Gospel, accordingly as we see that Moses leadeth the jews thither.  
True it is that we must not forget the heavenly power that was uttered every where in the rising again of our Lord jesus Christ. But how might we apply such a benefit to ourselves, or how could we enjoy it, if it were not by faith? Therefore like as our Lord jesus Christ hath purchased us the kingdom of heaven by his death and passion: so is it his will that comfort should be given us nowadays by his Gospel, where he witnesseth unto us that all that ever he did was for our sakes and for our welfare: so that having that once, and being assured thereof, we may enjoy the benefit that was purchased for us.  
But yet in the mean while, we must do so much honour to the Gospel, as to behold that thing by faith, which is hidden from our eyes. It is said that the Land is at thy commandment. Now if we believe our senses, we cannot perceive that the kingdom of heaven is ours, or in our hand: it will seem to be too far off from us, and that we had need of wings to fly above the skies. But what? We must so honour God's word (as I said) as we must not doubt but that the thing which is spoken there, is possible to be done, although we conceive not how by our fleshly understanding: faith must surmount all capacity of man. And if we find any hardness therein, let us fight against ourselves, and daily endeavour to recover unto God. For the way whereby he will be glorified at our hands, is (as I said at the beginning) that if there were no more but his bare word, yet ought the same to content and suffice us. But seeing he hath vouchsafed to deliver us this pledge which he hath given us in the death and passion of our Lord jesus Christ: we shallbe the less excusable, if we have not a full and whole contentation. Seeing then that we have such an assurance of the kingdom of heaven, let us go and take possession of the land. For (as I said afore) God will not have us idle.  
True it is, that he showeth us by the holy scripture, that there is not one drop of power in us that tendeth unto good, but that we be wholly given to evil. And yet notwithstanding it is his will also that when he hath put his gracious gifts into us, we should make them available, without challenging any thing at all to ourselves. For in this case it is not for us to glory in ourselves, nor to trust in our own legs, according whereunto it is said in the Psalm to such as are given to the world, 
Psal. 33.16 and 17.  that they must not trust in their own strength, nor in the strength of their horses. If this be said of the things that pertain to this flightful life: what is to be said of the spiritual life which is much more excellent? So then without attributing any thing to ourselves, let us endeavour nevertheless seeing that God commandeth us, and let us go on to enter into the possession of the spiritual kingdom whereunto he calleth us. And that is the cause why I said that we must evermore come back to our Lord jesus Christ, and there seek the thing that is wanting in ourselves. For we know that his suffering of his death and passion, was to exalt us above the heavens: and although we do but creep upon the earth, or rather be so loppeheavie that we sink still downward, to plunge ourselves in the bottomless gulfs: yet will our Lord jesus lift us up, according as he himself was exalted, to the same end and intent, as is declared in the third Chapter of the Gospel of S. john. 
john. 3.14.   
Furthermore, to the end we may be discharged of all selftrust, let us look upon the notable example that was given us at the death of our Lord jesus Christ. For if we will go the right way to heaven, we must follow the poor thief to whom he said, This day shalt thou be with me in Paradise. How can we be sure that GOD will bring us to the kingdom of heaven, seeing that we seek hell, and all our affections, all our thoughts, all our desires, all our powers, and all our works, tend wholly thither, even to separate us from God, and to alienate us from his kingdom, and to drive us away from life and salvation? How may we (say I) be sure that God will take us up into his heavenly kingdom? We must have recourse to this word that was spoken to the poor thief: This day shalt thou be with me in Paradise. Seeing it is so that our Lord died, & that he entered into such gulfs of sorrow, that he was pinched so far as to abide the torments that were due unto us, and not only abode the reproach and grief of bodily death, but also felt the justice of God, and became as a wretched offender to bear all the sins of the world: let us not doubt but he hath delivered us from the pains & anguish which we should have felt, and will lift us up to himself, and therefore now let us not be afraid of death. But first of all it behoveth us to follow the poor thief. What had he in him to bring him to the kingdom of heaven? He was fastened to a cross, he had his arms and legs broken, he seemed to be but a wretched carcase, there was nothing but reproach in him. Thus than you see how he was an owgly mirror to look upon: and yet nevertheless, jesus Christ promiseth him to make him his partaker and companion of his heavenly glory. And what had he been all the time of his life? So lewd and wicked both before God and man, that he was worse than condemned and accursed. Will we then be the heirs of God? We must follow this thief who had the pre-eminence to go before us into the heritage of heaven. And how [must we follow him?] We must acknowledge that naturally there is nothing in us but utter wickedness, and that GOD might justly hold us accursed. Also we must think ourselves to be as folk that have their arms and legs broken, yea and as men utterly dismembered, so as we have not one whit of strength in us, at leastwise as in respect of ourselves. And yet for all that therewithal we must not doubt but that God accepteth us to him, when we link in with our Lord jesus Christ by right faith and pure affection, acknowledging him to be our king, and having our eyes fastened upon the invisible kingdom, as I said afore. For if the wretched thief which saw death before his eyes, which was in as great torments as was possible, and saw himself as it were behated of all the world, did put his trust in jesus Christ: what ought we to do? Again, in what state was our Lord jesus Christ at the same time? He hung upon a cross full of reproach and shame, all men did spit at him, all men did spite him. And yet, notwithstanding that reproachful state, the poor wretch ceased not to behold life in death, and to say, Lord remember me when thou comest into thy kingdom. But now we know that jesus Christ is exalted to the right hand of GOD his father, and hath sovereign power over all creatures: so that if we yield him not his due honour now that he is entered into his glory, we shall have no excuse at all. True it is that he was once hanged upon a gibbet full of reproach and shame: but yet we see therewithal that the same was turned into glory and triumph, so as the victory which he obtained was more royal than all the triumphs of all the Princes in the world. Seeing then that we do see that jesus Christ hath rid away all the slander of his cross by the power of his resurrection: ought we not at leastwise to look up to the kingdom where he dwelleth, whereunto he calleth us, and which he hath purchased so dearly? Thus you see after what manner we must put in ure this text of the possessing of the land which he hath promised us and purchased for us.  
Besides this, when we hear this saying, that it is at our commandment: let us understand that it were a disannulling of the death and passion of our Lord jesus Christ, if we should not be fully resolved of this inheritance, according also as Saint Paul showeth. 
Rom. 10.7.  If thou say, who is he that shall go down into the deep, it is all one as if thou shouldest fetch up Christ again from death. Then if we imagine with ourselves, alas we be wretched creatures, there is nothing but utter weakness in us, evil doth so overmaster that we wot not what to do, the devil tormenteth us, on the one side, and on the other side we be so frail as is pitiful to see, and we be in trouble and unquietness: if we stand hereupon as quite out of heart and discouraged: Saint Paul sayeth it is all one as if we believed not that jesus Christ died for us. For why? The death and Passion that he suffered are no trifling thing, but a thing of very great price. Now than we must take it to be of power as it is, so that although we see ourselves in the mids of bottomless pits, yea & that very often and commonly, insomuch that when we be out of one gulf, by and by we enter into another, and therewithal Satan hath such power against us and we on the other side are so feeble, that we can scarcely stir one finger: yet let us not forbear to assure ourselves, that the inheritance belongeth to us still: for that is the honour which we must yield to our Lord jesus Christ. But therewithal let us go forward still. After what manner? Let us call to mind how the Apostle saith, that like as our Lord jesus Christ went out of the City as rejected out of the company of men: 
Heb. 13.12.  so we must not disdain to become like him, and to bear the shame and reproach of his cross: for it becometh the members to be fashioned like to their body. And therefore let us determine to go after him, For those are the true marks whereby he knoweth us to be his. And for performance thereof, let us understand that we must forsake the world in general, yea and ourselves too. For the matter standeth not alonely upon going out of the world. True it is that so long as it pleaseth God to have us lodge here, here we must abide: but yet howsoever we far, we must ever have one foot up, ready to go hence whensoever it shall please God to take us to him: so that if we will be heirs of the heavenly kingdom, we must be but pilgrims and strangers in this world. Yea and (which more is) we must go out of ourselves, that is to say, we must not lean to our own will and wit, but we must rid our selves of all selfweening, and covet nothing but to go unto God. And if the world shake us off and make a mocking stock of us, (as we see now adays how the poor Christians are lightly esteemed, so that they be taken to be as the offscouring of the world, or rather as mire & dung, as saith S. Paul) I say, if we be so rejected of the whole world: 
1. Cor. 4.13.  let us bear it patiently. For why? jesus Christ went out of the City jerusalem, bearing the reproach and curse of the whole world upon him: and therefore let us be ready to be fashioned like unto him. Also therewithal let us determine to separate ourselves from all the uncleanness that reigneth every where now adays in the world. And forasmuch as we can not possess the heavenly heritage, unless we overcome this doubting and fearfulness which pluck us back: insomuch that if our minds run still upon our own feebleness▪ truly we shall not need any other thing to shake us down: whereas on the other side if we have our eye upon our captain jesus Christ, who alonely hath vanquished all fear, yea and even death, and the devil, & all his power: then may we boldly go on still, to overcome all lets that may hinder us or turn us aside from following God whithersoever he calleth us: Let us shut our eyes against all that ever may turn us out of the right way, and let us not doubt but that God will always be our guide, and work in such wise, as he will outgo all our desires, yea and all the hope that we can conceive of him.  
Now therefore let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to make us so to feel them, that being cast down in ourselves, we may resort wholly unto him, an acknowledging ourselves to be wretched offenders that have deserved his wrath and vengeance, (yea even without ever being able to recover out of endless death and cursedness) flee for refuge to the redemption that is purchased for us by the bloodshed of his only son. And that seeing our Lord jesus Christ hath paid all our debts, to discharge us of them, and to bear the condemnation that was due unto us, and forasmuch as he offereth us daily the fruit and effect of his death and passion: we may not doubt but that he will accomplish the thing that he hath begun in us, and by his holy spirit make the power of his resurrection available in us, to the end that we may lead a new life, and be established in him more & more, till we be quite rid of all the corruptions of our flesh, to be taken up into his kingdom. That it may please him to grant this grace, not only, etc.   

On Saturday the xiii. of April. 1555. The sixth Sermon upon the first Chapter.  
22 Then came you all unto me and said, let us send men before us to search out the land for us, and to bring us word by what way we shall go up into it, and into what Cities we shall enter.  
23 That saying liked me well, and thereupon I took twelve men among you, of every tribe one.  
24 And they departed, and went up into the Mountains, and came to the river of Escol, and searched out the land.  
25 And they took of the fruits of the Land in their hands, and brought them to us, and brought us word again and said, The Land which the Lord our God giveth us is good.  
26 Yet notwithstanding, you would not go up, but were disobedient to the commandment of the Lord your God.  
27 And you murmured in your tents and said, because the Lord hateth us, therefore hath he made us to come out of the Country of Egypt, to deliver us into the hand of the Amorrhytes, to cause us to be destroyed.  
28 How shall we go up? Our brethren have made our hearts to quail, by saying: The people are more in number and taller of stature than we. The Cities are great, and walled up to the sky. And moreover we have seen there the sons of the Enakims.  
HEre Moses bringeth to their remembrance the things that are contained in the xiii. Chapter of the Book of Numbers, 
●um. 13.2.  howbeit that there seemeth to be some diversity at the first blush. For there he declareth that such as should have espied out the land, were sent by the express commandment of God: and here he maketh no mention of it, but saith it was done at the request of the people. Now these two things may very well agree: that is to wit, that the people should desire to have the entrance into the land known before they went any further: and also that God should allow that desire, yea or rather even prevent it, accordingly as we know that in all things he guided this people with a passing fatherly care, as shall be showed in the next Lecture. Therefore there is no inconvenience in it, that God, to show the people what care he had to guide them, should appoint spies to be sent: and that therewithal the people also on their part should require it. So then we see still that God bore with the people, when he granted to send men to spy out the land. And let us mark, that it was a condemning of the people, when the thing that should have been to their help and furtherance, did pluck them back. And it is not reported alonely of those whom Moses speaks off, to the intent that we should blame them: but they be set forth as an example and looking glass, for us to see ourselves in, and to far the better by it. If God bear with us and give us means convenient for our infirmity: let us apply them to our use, let them stir us up to obey him, and let us not in any wise be hindered by them. This (say I) is the thing that we have to mark.  
But the chief point is this that Moses addeth, namely, 
●●m. 13.31. & 14.6.  That the spies brought word again that the land was good, and that the people would not believe it, but were disobedient to the mouth of God. It should seem that Moses rehearseth not the story as it is contained in the place before alleged. For there it is said, that of the twelve which were sent, there were but two that heartened the people to enter into the land that was promised them, and that the other ten laboured as much as they could, to discourage those which were not very well disposed of themselves. Seeing it is so, why doth Moses say here, that the spies reported it to be a good land, as though they had encouraged the people to does as God had commanded them? We have to mark here, that Moses hath not an eye to the greater number nor to the multitude: but to the better sort of them. Although then that there was no more but Caleb the son of jephonee and josua the son of Nun, that made good report, and travailed to make the people to obey God: yet are they preferred at God's hand. Thus ye see that God esteemeth more of the sixth part than of all the rest. And it is a very notable point, as whereof we may gather very good and profitable doctrine. For anon Moses will add, that the greater part of those that were sent to spy out the land, said that the Cities were great and walled up to the sky. But as now he speaks but of the two that discharged their duty.  
We see then, that whensoever the greater multitude of men inclineth unto evil, we must let them alone as though they were nothing worth. They be not worthy to come in account, and we must rather hold with a handful of men whom we see to teach us faithfully and to give us good counsel: I say we must rather follow one or two such, and let a hundred, yea a thousand others go, than cast ourselves into confusion with the greater multitude. And if ever this were needful: it is needful now in our time. For on the one side we see how all things are turned upside down in the world: superstitions are so great and unmeasurable as is pity to see. If we should frame our life to the common trade, what a thing were it? For all is infected with robbery, deceit, cruelty, treason, blasphemy, contempt of God, drunkenness, whoredom, pride, and looseness. Now then, whosoever fashioneth himself to the custom of men, must forsake God and withdraw himself from all goodness: he must give himself to all lewdness, and plunge himself into all wickedness. Lo to what point we be come. What is to be done then? Let us learn to look upon such as are able to guide us aright, though they be but few in number: and let us not be carried away by the greater multitude. For it will not serve to shield us before God, it will not serve to lessen or to mitigate our fault. If we say, every man did so: when I saw such a number of men follow that trade, I put myself in company with them: & to my seeming the thing that was so commonly used, could not be but lawful: the alleging of such fond excuses will stand us in no stead, for we shall win nothing by them, as I said afore. And therefore let us follow those to whom God hath given the grace to show us the right way. Though there be but three or four of them, let us esteem them no less than if they were an hundred thousand. For God passeth not for the greatness of the multitude, as it is said already.  
Again, on the other side, as concerning Religion: are they that stick to the pureness of the Gospel, more in number than the Papists, Turks, and heathen men? No surely. Insomuch that if we be compared but with the jews which are a cursed offscouring, whom God hath so rooted out as there remain very few of them: yet notwithstanding the Christians which are willing to give themselves simply to the serving of God according to his word, are so few in number, as the other may far pass them. What would become of us then, if we should follow the greater number? And yet we see how a great sort of ignorant folks do take upon them to say, Tush, as for them that take upon them to alter Religion, they be but a very small number, and are they wiser than all the world beside? Thus you see how most men gaze upon themselves, and cast a stop in their own way, to bar themselves from coming to God's truth. And what is the cause thereof? Even their blearing of their own eyes, by gazing upon the greater multitude which goeth to destruction,  
But contrariwise, let us condemn the whole world, as Noah was feign to do in his time. And that condemning of his was not in vain: for he and his household were saved by it. And although they were not above eight persons in all: yet durst they set themselves against the whole world: and so must we do. Though all the whole world cry out with one voice, that it is not now needful to rest upon the holy scripture, and that the opinions of the great wise men of the world shall stand: let us give ear to that which GOD sayeth. Albeit there were but one man that laboured to bring us from the errors and superstitions that have full scope everywhere: yet let that one man be more esteemed at our hands, than a hundred thousand others. For we see the rule thereof that is given us here.  
And although Moses was the writer of this Book: yet is it the holy Ghosts doing, who used him as an instrument. Now then, where it is said That the spies reported it to be a good land: we see that the two are set down at it were in the room of all the twelve, and the other ten are laid underfoot. For they were not worthy to be remembered, and we know that God destroyed them for their untrustiness. Then if there be any deceivers that seduce the common people, so as their wicked doctrine is received, and men like well of them, and in the mean while there are very few that teach us to serve God purely: let us hear those few, & let us not stick to say, These are the teachers that instruct us rightly what we ought to do. Though the number of their adversaries be never so great, let us not make any account of them, forasmuch as we see that God destroyeth them, & that they be as it were razed out of his book: for behold, this story written by Moses is the very register of God. Insomuch that whereas on the one side ten men had conspired to miscarry the people, they were all rejected, & God made no reckoning nor account of them. And [on the contrary part] whereas there were but two that encouraged the people faithfully: those were put in number for all the rest, for they were well worthy to be esteemed as ministers and shepherds in God's Church, for their due performing of their charge. Therefore if we mark this text, we shall be thoroughly armed and fenced against all the stumbling blocks that trouble most men, who when they see a sort of dogs barking at God's truth, are utterly at their wit's end, and know not what to do nor where to become. Wherefore let us look to observe the rule that God giveth us: & then shall we ever keep on our course, & never be turned out of the way for the troubles and divisions that we see in the world.  
And hereunto also ought that to serve which Moses addeth, You would not (saith he) but were disobedient. To whom? He saith not singly unto God: but unto the mouth of God. This manner of speech might seem harsh at the first sight: but yet it importeth good doctrine. We know that men are always desirous to excuse themselves when they withstand God and encounter his word: and yet for all that they cease not to protest that they mean not to be against God. Their intent then is, that men should not think them to do that which they do. But here to cut off occasion of all startingholes, the holy Ghost saith expressly, that we must yield to God's mouth. And what is meant by this mouth of his? It is his uttering of his will unto us, when he speaketh to us by his ministers, by his Prophets, and by such as he raiseth up in his Church to govern h●s people. That then is the thing that we must take heed unto: for God will not show himself to us in visible manner. True it is that at the same time he gave signs & tokens, to the end it might be know●n that he himself spoke by Moses: but yet in the mean while he used Moses as his instrument, & therewithal confirmed his law which was published at that time. After him came the Prophets, and them also did God use as his mouth: but in the Gospel we have his mouth open most of all. So then let us mark well, th● they which protest that their intent is to serve God, & in the mean while make none account of his word, as it is uttered and left in writing: are but hypocrites, yea even shameless hypocrites, because the deed itself proveth them liars. For whereas they on the one side say that their intent is to serve God: and God on the other side intendeth to try our obedience by setting his word before us: the same is a good trial to discern whether our saying that we be his servants, be so in good earnest or no. For thereby it appeareth, that they harken not to his word, but rather reject it, & prefer their own opinions and fancies before it. And so ye see a point that ye ought to mark well.  
And hereby it appeareth how much the whole world is to be condemned now adays. For the Papists can well enough say, that their intent is to be subject unto God: yea & to what purpose else do they take so great pains, & martyr themselves in their foolish devotions? All the Idolatries which they commit, they term by the name of God's service. But yet for all that, behold, we have the holy scripture wherein God hath uttered his will unto us, and he will have men to be ruled thereby. This is alleged to the Papists, to the end they should not follow their own likings, but submit themselves to the bridle in such sort as God hath laid it upon us, and bear his yoke quietly. But contrariwise, they will needs serve God after their own imaginations, as we see by the confused mingling that is among them, [which maketh it manifest] that they have no care at all to observe God's commandments. For their saying is, me thinks that this is good, thus were we taught by our fathers. Whereby we see that they do flatly resist God's mouth. They will not stick afterward to say, O we worship God. Yea marry, but God will have men to hearken to his mouth, and we know what manner a one that is: namely even the same wherewith he hath spoken by Moses and the prophets, and finally by the Apostles by whom he hath taught us familiarly all that ever he would have us to do. So then let us now take good heed to this doctrine, for we cannot disobey God's mouth, that is to say his word, but it is a manifest despising of him: for they be things that differ not, neither can they be separated asunder.  
Furthermore not only the Papists do provoke God by resisting his word: but also we see that even they which possess the Gospel, will believe nothing but that which liketh themselves. For what reverence hath the holy scripture nowadays among a number of men? In deed the word Gospel costeth them nothing: but in the mean while, if a man tell them that God saith not any thing which is not there: every man takes upon him to be an interpreter: or else he saith, me thinks this is hard, and as for that, I cannot digest it. And so, after as every man misliketh of the holy scripture, so taketh he leave to reject one thing or other, whereas notwithstanding, we should in all points have our mouths shut when God speaketh, and our ears open to receive whatsoever he saith unto us. Forasmuch then as we see that the doctrine of the Gospel is so despised throughout the world, and every of us shooteth forth his own bolt, and we will needs have such shifts and devices as like ourselves, so as if any thing seem evil unto us, we reject it: it may easily be gathered by the sight thereof, what horrible condemnation is prepared for all such as disobey the mouth of God. And therefore let us learn to temper ourselves with such modesty, and soberness, that as soon as we have any record of God's truth, we may yield unto it without gainsaying. Let that serve for one point.  
And moreover let us extend this doctrine yet to a further use: which is, not to be inquisitive of God's truth, furtherfoorth than it is uttered in the holy scriptures. For God will not have us to fall (as ye would say) to pulling out of his bowels, as they do which will needs be searching out of measure, and more than they have leave to do. We shall see a number of fantastical fellows & giddibraind persons, which cast forth fond & trifling questions, and turmoil heaven & earth, & are never contented, but are always busy & full of unquietness. Now, this is a cursed & deadly disease. And therefore let us learn to hearken unto God when he speaketh to us, & not to covet to know any more than he hath taught us, & setteth daily before us in the holy scripture. Let all our wisdom be to receive that which is uttered unto us by the mouth of god. It followeth how Moses upbraided the people, that they murmured in their tents, saying: Behold, because the Lord hateth us, therefore hath he brought us out of the land of Egypt, and brought us hither as to a burial place. For our brethren have made our hearts to quail, telling us that they saw Giants in the land, and that the towns are walled up to the clouds. And to what purpose then shall we go? Here we see that when men begin once to do amiss, the mischief waxeth still worse and worse, until it become to the full measure. It was an evil beginning aforehand, when the people resisted God, and would not follow to enter into the land at the commandment of Moses.  
But is this all? No, behold here is yet a much more cursed blasphemy, in that the people spiteth GOD, repining at his bringing of them out of Egypt, and charging him with hatred towards them. And whereof came this? No doubt but he maketh it plain: namely for that men seek covert in doing evil, and make no conscience to accuse God and to blaspheme his holy name, to the end to have some colour wherewith to hide their own wickedness. Thus you see how men deal, when they cannot find in their hearts to yield unto God. They will needs still justify themselves in their disobedience, specially when God presseth upon them and holdeth them at a bay, yea and layeth in such evidence against them, as they be convicted: for then do they seek startingholes to justify themselves even in despite of God, accusing him and laying all the fault upon him. Truly this is a cursed kind of dealing, but yet we see it is common, insomuch that men do make even an art of it. How many are there to be found, that will not blame God to clear themselves? If a man blame them for it, and charge them with their faults: they will not grant that their intent was so: but yet the deed bewrayeth that it is so. If a man be rebuked for his vices, with whom hath he to do? In deed it may be that it is but a mortal man which findeth fault with him & saith, thou hast done this or that: but yet must he understand that the judgement is Gods. When soever any man telleth us that we have done amiss: we must not look at him that speaketh, for God's word is the judge. Therefore must every man city himself, and as oft as he is warned of any offence, he must offer himself to God's judgement seat, & consider that that is the place where he must appear to make his account. Now let us see how every of us is inclined or disposed to confess his faults. Nay, contrariwise we seek all the shifts we can, to shroud ourselves, & we have our lurkingholes, insomuch that even when we be too manifestly convicted of our sins, yet we cease not to wrangle still. But our Lord will not suffer us to scape him so by our fond excuses. He followeth still upon us, and then begin we to gnash our teeth at him. We see that these would excuse themselves. But when they fall to replying, with how so? see we not that the evil is already apparent? Therefore when men perceive themselves to be so pressed at by God's word, they become as wild beasts, they spit out and cast up their poison, they spite God apparently, & rail at his word. And would God th● examples thereof were not so common as we see they be.  
Wherefore let us mark, that this text ought to serve us as a looking glass, wherein to behold the frowardness that reigneth throughout the world. And when we have done amiss, let us learn to abstain from wilfulness. For else in the end we shall fall into the bottomless pit of blaspheming God, & if we continue in that stub bornes & unwillingness to acknowledge our own vices, in the end we shall fall to resisting God furiously, as it befell to these wretches of whom Moses speaketh here. For when men will needs maintain themselves after that sort in their wicked quarrels against God, they fall not only into disobedience, but also into sturdiness, yea even into most shameful & beastly sturdiness, as we see here. It was too gross a fault already, when the people had said, how shall we go, or what can we do, seeing the towns are so strong and the people so giantlyke? It was too much already to resist God after that fashion. But behold, here is yet a more excessive unthankfulness. For in stead 〈◊〉 bethinking themselves of God's grace, in deli●●●ing them from the thaldome of Egypt: they fall to railing at him. What (say they?) Would God have fetched us out of the land of Egypt, if he had not hated us? Now alas what hatred was it! When God pitied his poor creatures, they were even at the last cast: they were entreated like wretched slaves, yea even to the drawing of the blood out of their veins: they were so cruelly handled, as was horrible to see: & in the end the tyranny was grown so far, that all their male children were mu●thered, of purpose to make clean riddance of them, and to wipe out the very remembrance of them. Even at this pinch, did God have compassion upon the people. Can any greater goodness have been showed? And when as he saith by his prophet, 
Mich. 6.3.  My people, what harm did I thee in bringing thee out of the land of Egypt? doth it not appear thereby that they were too too malicious and froward? I planted a vine [saith God] and looked for good fruit: & now thou wilt choke thy master with thy sourness.  
Now then seeing that this delivering of them out of the land of Egypt, was a singular warrant of God's goodness, love, and mercy towards them: must it not needs be that they were stark mad, when they twited God with his bringing of them out of Egypt, charging him that he did it of hatred towards them? Were it possible that men should overshoot themselves so far, if they were not become stark devils? No: but as I said afore, this doctrine is written of the jews that were in the time of Moses, to the intent that we should profit in the fear of God by their example, and bear in mind that they which will needs stand so wilfully in their vices, shall in the end fall to flat spiting of God, and blaspheme his name, turn good into evil, deface his mercy as much as they can, mingle heaven and earth together, and make a hellish confusion of all things. Wherefore let us stand in awe, and walk on in humility and wariness, glorifying God. Again, when we have committed God any fault, let us be afraid, yea and even mourn for it, and not pretend any matter or quarrel against God, but rather flee to his only mercy for refuge, being utterly ashamed and cast down in ourselves. And so ye see what we have to mark upon this text, where it is said that the jews murmured in their tents, saying that Gods bringing of them out of the land of Egypt, was because he hated them.  
Now furthermore it behoveth us to mark, that the cause of their railing, was for that they knew not God's power, notwithstanding that it was apparent to them. For although they had felt it enough, & more than enough to have confirmed thenwithal: yet nevertheless, as soon as they heard speaking of the tallness of their enemies, of their walled cities, & of their strong holds: by and by their hearts failed them and they were utterly dismayed. And why? Surely God had given them proof of his mighty power, to the intent they should have trusted to him as I have said heretofore. But what for that? They shut their eyes at all those things, and therewithal fell to grudging assoon as they heard of any distress. And even so do we. For when God calleth us, or commandeth us to go: we will see aforehand whether there be any lets or no. How shall I go, say we? for there is this let and that let: and as for me, I have no strength at all. And in the mean season we consider not that God is strong enough for us, and that it is his power which maketh us to walk on, and to overcome all that ever the devil trumpeth in our way. Now then, we can never yield God his due honour, to trust in him, to put ourselves into his hand, and to hope that he will help us and give us the upper hand of all things that may turn us out of the right way: except we have an eye to the benefits we have received before. And so we see that Moses rehearseth not here a single story, that we might the better know what God hath willed us to do: but rather that he setteth before our eyes what we be, together with the vices that are but too common among among us, to the end we should learn to put our trust in God's strength. What is to be done then? We see our own frailty, howbeit not so much as were requisite: but yet, that which we see aught to make us hang down our heads. Nevertheless, when we know once that there is no power in us to follow Gods will: let us step to the remedy, let us not be out of hart for it, neither let us do as they do which think themselves quit because they have not wherewith to stead the turn, saying, oh sir, I am of flesh and blood, I am a man. And what is that to say, but that thou art in sin, and unclean? but many men say so, to the intent to wash their hands of it. They may well say, as for me, I have not so great strength▪ true it is that I ought to do it, but I am not able. Yea marry, but is there not a God that can do it for us? yes: and therefore when we once know our own weakness, let us learn to seek the remedy, forasmuch as god hath promised us the spirit of strength, that being grounded thereupon, we may not doubt but that we shall overcome all our enemies, and all the assaults that can be made upon us. Furthermore let us also consider the power of our enemies, and the greatness of temptations. For we have not to do with flesh and blood, they that fight against us are not mortal and transitory men, but they be all the powers of the air, and the prince of the world practiseth all that he can to discomfit us. Now therefore, when we once know the force of Satan, and the means that he hath to break us, and to undo us: let us not fail to take courage, and to be of invincible constancy. And why? for we know that our God hath promised us the upper hand of all that ever Satan shall practise against us. And therefore it is he that we must trust unto. Thus we see generally how we ought to put this doctrine in ure.  
Now have we to go through with the rest of the similitude which I glanced at here before: which is, that we must consider, that seeing God doth call us nowadays, not to the possessing of the land of Chanaan, nor to be lodged here in this world for a few days, but to come to the heavenly life, and to the immortal inheritance: it becometh us to take courage, and to acquaint ourselves with this doctrine. And seeing that God hath told us, 
〈◊〉. 138.8. Phil. 1.6.  that his reaching of his hand once unto us is not in vain, and that he will go through with his work: we on our part must determine fully to go through with our course, and not to shrink in the mids of the way. Thus ye see, first of all that we be more to blame than the jews of old time, if we harken not to God's mouth, considering that his intent is not, only to give us an earthly dwelling place to lodge in, but to call us right forth to the kingdom of heaven, and to the immortal glory, 
●om. 8.23.  whereof we be made partakers aforehand by hope. And besides this, we see after what sort our Lord hath called us. For he hath not given us such Spies as were given to the people of old time, he hath not given us a dozen persons to report unto us what manner a land it is: 
●●oc. 1.5.  but he hath sent us his only son, who is faithful witness of the invisible heritage, 
〈◊〉. 8.11. 1. Cor. 15.  yea and he hath given us good handsel thereof in his rising again. We have the twelve Apostles which were chosen according to the number of the tribes of Israel, & they were as good as twelve trumpeters to make gods voice heard throughout the whole world. And besides them, there hath been a great cloud of witnesses, as the Apostle termeth them in the twelfth to the Hebrews, 
〈◊〉. 12.1.  whereby he meaneth that if we were not over dull, & worse than unthankful & churlish: it might well suffice us to have such an infinite multitude of witnesses [to avow & warrant] our faith. 
Rom. 4.35.  Now then let us learn, that if we fight under jesus Christ, who hath told us that sin is overcome by his death and passion, & the bonds of death are broken to the intent to set us free: 
Col. 3.2.  it becometh us now to look up to heaven, & to march on boldly through the world, forasmuch as he being risen again, showeth us that the possession of righteousness and life is assured unto us, because the power of his spirit is uttered therein. 
Rom. 1.4.  Seeing we have such a confirmation to warrant us the kingdom of heaven that is promised unto us: should we be cowardly? what excuse will there be if we play the dastards and nice cockneyes? But to the end we may obey our God and not provoke his mouth: let us fall to strengthening of ourselves in him. For what caused this wretched people to turn away so from his calling? Even their considering of their enemies force according to their own nature, and their forgetting of God and his power in the mean while. Let us learn then to make such account of the strength of our God, as that we may by the power of his spirit get the upper hand in all encounters that he bringeth us unto: for he will not have us to be idle in this present life. He could well enough set us in quiet at the first instant, so as we should not be troubled any manner a way, nor the world make war against us, nor we be tempted at all by our own flesh, and that Satan should be far of from us. God I say could well maintain us in ease at the first instant: but he intendeth to try our patience: for he will have us to be men of war. Wherefore let us on our side fight, yea, let us fight lustily: and if our enemies be too strong for us, (as we find that they be in deed) let us flee for refuge to the help that our Lord hath promised us, and we shall overcome all lets if we fight in the strength of God. But yet let us mark that we must fight unto death, and not die once only: but have death present daily.  
For what else is a Christian man's life, than an endeavouring to renounce the world and all his own affections? And therefore look how many good thoughts we have, so many are the deaths of our own froward nature: so as it is not possible for us to serve God one day, but we must die a hundred, yea and a thousand times: I say we must die by beating down the sinfulness of our own nature: for we be full of vices. So then let us mark well, that God is so far of from making account of Liver-hearted servants, that delight in ease, commodity and pleasure: that he will not only have us to fight, but also to be ready to die, and to put the doctrine in ure which I come now to touch: that is to say, to be changed and renewed every minute of an hour.  
Moreover let us note also, that like as our Lord jesus Christ was buried after he had been crucified and suffered the reproach of his death: so must we be buried too. For it is not enough for us to die one day and no more, as some do, (which have good braids, so as ye would think them ready to forsake themselves utterly, and there appeareth great willingness in them to renounce the world: but suddenly they will needs fall to resting there, and they can no skill of entering into the grave:) But we must hold out in it, so as when we have once learned to die with Christ, and to crucify our old man as S. Paul termeth it to the Romans: we must also be ready to go into the grave, 
Rom. 6.6. Rom. 4.6.  that is to say, all that ever is in us as in respect of the world and of our own flesh, must be utterly abolished, and we ourselves become nothing. To be short, we must desire nothing but to have our life hidden with Christ, 
Col. 3.3.  (as saith Saint Paul to the Colossians) yea and to have it hidden till his coming again. But in any wise let us beware that we be not unthankful: for we shall never take courage, but by considering the inestimable worthiness of the good things whereunto God hath called us. And therefore when we hear that the people considered not Gods bringing of them out of the land of Egypt: let not us follow that trace, for it were the next way to put us out of hart. So then, we shall never make any account at all of God's benefits which we have received already, and which he shall have made us to feel: except we have our eye always fast set upon the promised land, that is to wit, upon the everlasting life. And therefore on the one part we must oftentimes bethink us of God's benefits, and call to mind his goodness and mercy towards us which we have felt. But that is not all that we have to do: when we have once considered how God hath showed himself to be our redeemer, how he hath taken us out of the horrible blindness wherein we were, how he hath enlightened us with the brightness of his Gospel, and how he hath done us so many good turns even in respect of our bodies, as we ought well to understand that he hath showed himself a father and saviour towards us: but specially when we have thoroughly weighed or rather worshipped the goodness which he hath showed us in all the spiritual benefits that we have received at his hand: (for they be the excellentest, & we also ought to esteem them more than all the bodily things that we could have had at his hand:) when we have once considered all these things: then must we also bethink ourselves whereunto it is that God calleth us, that is to wit, to the kingdom of heaven. Therefore we must always have our countenance as it were set fast upon the heavenly life, and look thitherward, so as all our wits, all our desires, and all our endeavours tend thither. For if we have not an eye to the kingdom of heaven: we must needs shrink at every encounter every minute of an hour. Thus than ye see what we have to do in that case. And moreover to the intent our hearts quail not as Moses saith here: let us endeavour to strengthen ourselves with the power of the holy ghost, and consider that (as it is said by the prophet Esay, 
Esa. 35. ●● Heb. 1●  and alleged by the Apostle in the Epistle to the Hebrews,) the Gospel hath this property and nature with it, that when we feel our knees weak and trembling, when our arms are feeble and after a sort bruised and broken, and when we be hemmed in on all sides with impediments that hinder us from following our vocation: it maketh us to resort to God's word, which ought to strengthen us and to make our arms and legs sound and lusty again, and specially to strengthen us in our hearts and minds.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, so as we may repent us rightly of them, and being ashamed in ourselves resort unto him, assuring ourselves that (as he hath promised to receive all wretched sinners that come unto him upon trust of his grace by means of the death and passion of our Lord jesus Christ) we shall be accepted of him and and his wrath pacified towards us, though we have provoked him never so much. And let us pray him, not only that we may obtain forgiveness of our sins past: but also to guide us henceforth by his holy spirit, and to draw us from all the vanities of the world, so as he fashion us according to his own righteousness, and make us feel the fruit of the victory and triumph that is prepared for us in heaven. That it may please him to grant this grace, not only to us but also to people & nations of the earth. etc.   

On Wednesday the xvij. of April. 1555. The seventh Sermon upon the first Chapter.  
29 And I said unto you, dread not, neither be afraid of them.  
30 The Lord your God which goeth before you will fight for you, like as he did with you in Egypt before your eyes.  
31 And in the wilderness where thou hast seen how the Lord thy God bore thee (even as a man beareth his son) in all the way which ye have gone, until ye be come unto this place.  
32 And yet for all this, you have not believed the Lord your God,  
33 Who to provide you a place to pitch your tents in, went before you in the way, in fire by night to give you light in the way that you should go, and in a cloud by day.  
IF hardiness were well taken, it were an excellent virtue worthy of great praise, and exceedingly requisite in all a man's life. For if we be fearful, and have not a stout courage to do well: it will be an easy matter to carry us to all naughtiness. But yet for all that, the world knoweth not how to be hardy. And that is the cause why men are so much given to rashness, & so bold & overbold to adventure upon foolish matches without advisement. But if we adventure upon things on our own head & fancy, & put not our trust in God: it is a building without a foundation. Nevertheless, it is not for us to look for God's help, furtherfoorth than he hath bound himself to it by his promises. The way than that we ought to be hardy, is that when we have once sought out God's will, we obey it simply without attempting any thing at our own pleasure. Be we once at that point, we must examine our own strength and ability, and finding nothing but weakness there, we must utterly distrust ourselves and resort unto God. And forasmuch as he of his own free goodness vouchsafeth to assure us that he will not leave us at our need: we must thereupon conclude, that we cannot miscarry being under his protection.  
Now than we see that the true hardiness which God alloweth of, is when men trust not to themselves, ne lean to their own wit and reason, but yield themselves wholly to him that ought to govern them, and depend upon his grace for all things which they want, and thereupon go forward stoutly, without shrinking or swerving one way or other. And this lesson is showed us in the text that I rehearsed even now out of Moses. For there he exhorteth the people to hardiness, and showeth them why. The Lord your God (saith he) will fight for you. As if he should say, If you esteem yourselves the more for your great multitude, or think to overcome your enemies by your own power: it is but foolish presumption, and God will punish you for being so puffed up with pride. And if ye should attempt any thing without God's leave and without having his word for it: that also were an overweening which should not scape unpunished.  
But forasmuch as God is on your side, and you have his promise that he will not fail you, and you be not come hither but by his leading of you with his own hand: Be not afraid. Thus sendeth he them to God's will, to the end they should not do any thing which is not lawful. Again, he will have them to lean altogether to God's promises, and because they could not have in themselves the things that were requisite: he will have them to hope that God will assist them. Now, this was spoken to the jews whom Moses governed at that time: but yet is it a doctrine whose use is everlasting in God's Church, as is said afore. We have not the Chananites for our enemies against whom to fight: but yet do we know that this present life of ours shall not be idle, but that God will have us kept occupied like men of war that are waged to battle. And who be our enemies? Satan with all the shifts that he hath, and all the unbelievers through whom we must pass. For here we be mingled with such as seek nothing else but the destruction of God's children, we have infinite temptations, and to be short we need never to go out of ourselves to find encounters enough: for all our lusts, and all that springeth of our flesh, is deadly enmity against GOD, as saith S. Paul to the Romans. 
Rom. 8.7.  Seeing then that God hath ordained that we should maintain battle all our life long, and we have a great sort of enemies, yea and those very mighty and strong, which never cease troubling of us: it behoveth us to get us hardiness: for if we shrink, anon we be overcome. Therefore it standeth us on hand to be armed with invincible constancy, or else if every of us follow his own swinge, God will let us alone. So then, are we desirous that God should guide us, & hold us under his protection, & withstand our enemies to give us victory against them? Let us walk in obedience, and learn to lead our life according to his will. For whosoever roveth abroad at random, forsaketh God's help. Again, let no man beguile himself upon trust of men, forasmuch as they are commonly disappointed of their enterprises. And it is good reason that God should laugh them to scorn, when they fling forth so at all adventure, and keep neither way nor path. But like as most men are so overlusty, that they can away with nothing worse, than to bear the yoke that God layeth upon us: so every man would have liberty to do what he listeth, and it is seen that all men make war against God and his word, so as their jollity cannot be daunted, but they be worse than wild beasts. And therefore do most men abuse themselves with their own devices: for they regard not what God permitteth them to do. When a man will advance himself for vainglory, he regardeth not what is lawful, but pilleth, polleth, and filcheth by hook or by crook. He hath an eye to the ordinary custom of the world, but as for to frame himself after God's law, he hath no mind at all: He never thinketh thus with himself, behold, my God giveth me no leave to do this thing, and therefore I must forbear it. He hath no such thought with him.  
Well may men coakes themselves for a time, and bear themselves on hand that all the world favoureth them: but in the end, God will make all their enterprises to vanish away, so as they shallbe all confounded. And why? Because they ran gadding about, and kept not the right way. Now then, if we will be guided by God's hand, and succoured by him at our need: let us learn to rule our life aright, and to submit it wholly unto him. If we be not at that point, let us not look for any help at his hand: but rather to have him against us as we be worthy. Thus much concerning the first point.  
But yet for all this, the matter lieth not altogether in being desirous to serve God, & to abstain from the foolish attempts that carry men away. For there may be some that are pliable enough, & which would feign do the things that God commandeth: but therewithal they be puffed up with a fond self weening, bearing themselves in hand that they be able to compass the things that they have to do, and trusting to their own reason. But our Lord cannot abide to be rob of the honour that belongeth unto him. For what have we whereof it is lawful for us to boast? When we have gathered all our powers unto us, we shall find them to be nothing but a vain and fond show. And therefore we must be feign to put to the second point which I have touched. Which is, that here we be warned to submit ourselves to the obedience of God, so as we seek the things that he giveth us leave to seek, & ask counsel at his mouth what things he liketh and alloweth: to the intent that knowing ourselves to be overweak, yea and that there is no wisdom, strength, nor towardness in us, but that all our powers fail us: we may pray him to guide us and to give us good direction, and to hold us up with strong hand, so as we ground not ourselves upon our own weening or opinion, but altogether upon the assurance of his word. Hath God promised to help us? then let us not doubt but he will do it. Have we no promise at his hand? then must we needs be at our wits end, till he comfort us and strengthen us by showing us his wil Thus ye see what we have to mark upon this text of Moses.  
And therefore although it be unpossible for a christian man to step one step without falling: yet must we not be out of hart. The reason is, because we have God's promise, that he will fight for us. 
Eph. 6.12.  Our fight (saith Saint Paul) is not against flesh and blood; behold, all the powers of the air are against us. For the devil is named the prince of the world, he is above us, and holdeth us as it were between his paws and in his throat, so as he is like enough to swallow us up every minute of an hour like a lion: and we have neither strength nor sense to withstand him.  
But yet for all that, we must conclude, that forasmuch as we be in the protection of our God, we be sure of the victory, if we fight well. Therefore let this saying be well printed in our mind, that the Lord our God will fight for us. When there is any question of doing well, the Papists cling to their own free-will, and it seemeth to them that God layeth the bridle in their neck, so as they be able to do this and that, whereby they overthrow themselves as they be worthy. But contrariwise let us flee to our God, and hope to have him do the things that we cannot do.  
Furthermore let us mark well, that this doctrine could not stand, unless we were unable to fight for ourselves. For were we of power to resist our enemies, Gods fight for us were more than needed. Then doth it follow, that his fighting is because we have no power at all, because our arms are as good as broken, and because we be lame from the sole of the foot to the crown of the head. And in good sooth, if the jews having to do but only with mortal and transitory enemies, needed to have God to fight for them: what had we need of? I pray you, when we see Satan and all the world ready to give assault upon us, yea and that he hath already gotten the forehand of us, and in the mean while we have neither wall, nor bank to hold them out, but (which is worse) all our own lusts are as darts wherewith Satan may serve his turn to wound us with all: can we defend ourselves, having so hard a battle to bear out? No: and so we see how the poor papists are deceived, in presuming upon their own freewill, and in bearing themselves on hand that if they have never so little help of God, they can well enough get the upper hand of Satan. On the contrary part, it is not said that God will supply some little default with his power, and that we must fight first to prevent him: it is not said so, but that it is our God that fighteth for us. It followeth then that all that ever we do, is done by the only power that he giveth us, so as it is borrowed of him.  
True it is that we would fain run, & that we make great endeavours to serve God: but whereof cometh that, but of this, that knowing ourselves to be utterly unable, we presume not upon any power or ability of our own, but do feel that we be not yet come to perfection? And so, to be short, all our fighting cometh of the mere grace of the holy Ghost.  
True it is that God worketh not in us as in logs or blocks: for his will is to exercise us as I have said already. Therefore when we should do well, we must have a good moving and a lively affection: and although we have been letted and drawn away, yet must we take courage to enforce ourselves, that God may work in us as in his instruments. To be short, the battles of the faithful are painful enough: but yet for all that, we must come back to this point, that it is God which worketh by us, and that all that ever we do proceedeth of him, insomuch that without him we could not stir one finger, no nor so much as think one good thought. And so ye see how this saying that the Lord our God fighteth for us, is accomplished. When we be once come to that point, although our enemies be never so terrible, yet let us not be as men dismayed, assuring ourselves that God alone is strong enough for us, and that although all the world should set themselves against us, yet ought we not to care for them.  
Have we made that account once, with full purpose to withstand all Satan's assaults: we must also put the same doctrine in ure in all the rest of our life. And so, when we see ourselves beset with never so many wicked persons, and that they lie in wait for us, continually following their lewd practices and devices: what have we to do? We must walk on plainly and uprightly, and not hold with the hare and hunt with the hound as they say.  
When we see that the wicked labour all that they can to overthrow us, let us not do as they do, but let us look what God commandeth us, & frame ourselves thereafter. And besides that, let us consider, that we shall be as a pray to them, if God had us not in his keeping. But seeing he hath promised us that he will have a care of us, (as in deed he is our father) and that he will maintain us in our just quarrels, and set himself against all such as labour to oppress the right: forasmuch as he of his infinite goodness vouchsafeth to take our case in hand: let us go on hardily, and although our enemies be never so wily, & have the world at will, and have a number of practices ready for us: let not all this abash us, nor make us to step out of the right way. For why? seeing that God is on our side, what a shame were it to prefer mortal men before him, as though they were able to get the upper hand of him? So long then as the creatures are not able to prevail against God, let us assure ourselves of the victory, forasmuch as it cannot but fall on our side. Thus you see how we ought to apply this doctrine of Moses to our use.  
Furthermore we must also weigh well this saying which he addeth, namely that God had given them a handsel thereof in Egypt, so as they had good warrant to put their trust in him, and that throughout the wilderness he had ruled them like little babes, and borne them in his arms. Seeing it is so (saith he) that you have had proof of the power of your God in delivering you from the hands of your enemies: and seeing you have also perceived his fatherly care towards you, and that not for one day only, but for a long time together: You be too too unthankful if you make not this conclusion, that he will no more fail you hereafter. To be short then, to confirm this people withal, Moses allegeth here the experience of God's favour which they had had. And although this point hath been treated of heretofore: yet forasmuch as it is repeated again by Moses: I must needs rehearse it again and put you in remembrance thereof: for there is no superfluity in the speech of the holy Ghost. Wherefore let us mark well, that when God putteth us in mind of his former help and grace, his meaning is that we should think well upon the great number of benefits which we have received at his hand. And the same aught to serve us for a warrant, that he will continue to the end. For he is not like mortal men which altar and change their mind: neither is his ability abridged: and to be short, he never ceaseth to do men good: whereas on the other side, if a man have done his friend a pleasure, he will perchance be willing to do as much for him the second time. But if his friend make none end, he will be weary of him. For he may say he is not able to do for all men, and that he hath other friends whom he must do for, as well as for him. Again, we know that men are not constant. But there is no such thing in God, for the more good that we receive of him, the readier are his riches for us, and they never diminish. And as for him, he doth not things by fits as creatures do, but he continueth always in one will. There is not so much as any overshadowing in him, as saith Saint james, 
james. 1.17.  to show that he is always like himself, and keepeth continually at one stay. Thus may we assure ourselves of God's grace for the time to come, by our former experience of his succouring of us at our need heretofore, in that he hath reached us his hand. To be short, all the good that God doth us, aught to serve us to confirm our faith.  
But now let us see what our unthankfulness is. For hath there passed any day since our coming into the world, wherein God hath not assisted us a thousand ways? yea and did we not find him a father, before we knew him, yea and even before we came out of our mother's womb? How should the child be nourished in the mother's womb when he is there as in a grave, unless God uttered a wondered goodness therein? Be we once entered into the world? behold, we be hemmed in round about with miseries. Can we pass over one minute of an hour, if God showed not himself to have a continual care of us? Now then seeing that our God hath uttered himself unto us so many ways: is there any excuse for us if we be still in doubt and distrust of him, so as we cannot lean unto him? Again let every man look upon himself [how God hath dealt with him particularly.] For besides the common course of this worldly life, and the things that are ordinary to all men, every man ought to consider thus: Go to, I have been in such a danger and in such a necessity, and god hath helped me. How hath he wrought with me unto this day? Hath it been long of myself that I have not been undone and destroyed a hundred thousand times? was it through mine own power, that I have been preserved? No. Then must it needs be that I had his help to save me, during the time that I was as good as senseless. And afterward he showed me the like favour again, when I had not yet any discretion to acknowledge it and to honour him for it. Now if I have received so many benefits of him: ought I not to hope that he will continue to do so to me still hereafter? Let every man than bethink him of the benefits that he hath received at God's hand, as well for his soul as for his body: and then shall we be sufficiently convicted, that he hath powered out the riches of his goodness upon us, and that in such sort, as we may well trust in him, that he will never forsake us nor put us out of mind. After this manner must we put this text in ure, where Moses speaketh to the jews and saith thus: consider what you have found at the hand of your God unto this hour. How hath he dealt with you? how mightily hath he overmastered the land of Egypt, and delivered you from the bondage wherein you were? And besides this, Moses noteth here a double circumstance, whereby the people were convicted of gods mighty working in their behalf. For (saith he) He hath fought for you in Egypt, yea even before your eyes. As if he should have said, that the miracles which God had wrought, were not darksome nor done in hudther mudther, but so openly, and apparently, as the people could not say, we know not how the case standeth. God then showed himself after a visible manner in that behalf, so as ye cannot but know that he reached out his arm. That is the first of the two circumstances.  
The other is this where he addeth, that from the time of the people's deliverance, God had maintained them, yea and that with such kindness and gentleness, as a father that had borne his child in his arms could not have done more for him. Now these two points belong to us. For they be the too means whereby God procureth and furthereth our salvation, until he have brought it to full perfection. On the one side he fighteth for us: for we shall never be without enemies as hath been declared already. If we be not acquainted with God, the devil will reign peaceably over us, and we shall delight to be under his tyranny, as they that are naturally given thereunto. But if God call us to him: then shall we feel the devil utterly against us, and we shall see the world inflamed with deadly hatred towards us. To be short, there will be such a sort of enemies to bid us battle, as we shall not know on which side to turn us. Lo in what plight God's children are. Now then, his power must be fain to maintain us, and to fight the battle: and if he have done it for the jews, he must be feign to do it now for us too.  
Thus ye see that the first means whereby God showeth himself to be our Saviour: is that he armeth us against our enemies, or rather that he himself is our shield, our strong hold (as he nameth himself oftentimes in the scriptures, 
Psal. 91.2. ) our bulwark, our captain, and to be short, all that ever we be. Mark that for one point.  
Now herewithal, when God hath so strengthened us, and given us the upper hand of all assaults that could be put unto us: he must be feign to uphold us still within. For else should not we be able to go one step, and we should want all that ever belongeth to our salvation. And even as a young child should die, if it were not succoured: even so is it with us. If a little child be let alone, he will cast himself into the fire or into the water, he could not take one bit of bread to feed himself withal, he must be borne in arms, he must be swaddled, he could not dress himself, he would starve for cold sooner than come to the fire, and to be short, we see that a young babe before he come to some age, is the miserablest creature that can be devised: and even so is it with us in respect of our God. Let us set as much store by ourselves as we list, as we see that men do, glorying marvelously in their own opinion: and yet is there more infirmity in us than in little infants. He must be feign to rule us, he must be feign to feed us, he must be feign to carry us, he must be feign to cloth us, he must be feign to do all for us. For if we have any wit at all, it is of his gift: if we have any strength, it cometh of him: if we have any ability or helps, it is he that giveth them. True it is, that we could not enjoy the least benefit in the world, but by faith, I mean to our profit: but yet for all that, it is he to whom we be beholden for all. Now therefore, when we once perceive that God hath given us strength and stoutness to outstand the temptations that Satan hath stirred up against us: that we have not been wounded to death by his venomous darts and arrows: that we have not wallowed in the muck of this world: that we have not been caught in the snares of the wicked: that their practices and wiles have not prevailed against us: and that God hath succoured us at all assays: I say when we have perceived that: let us also consider that God hath borne us, that he hath fed and nourished us, that he hath clothed us, and that he hath as it were put our meat into our mouths. The thing then whereupon we must set our minds, that we may well bethink us of God's benefits: is that the same must serve us for a warrant and confirmation of our faith, both in life and in death.  
But yet the similitude that Moses useth where he saith, as a father beareth his child: deserveth to be well weighed. Truly if there were no more but this, that God compareth himself with a fleshly father: it were a singular record of infinite and incredible love. What a one is GOD if he be taken in his majesty? Are we worthy to come to him so familiarly? Now then seeing he taketh upon him the person of a man, and a creature, and likeneth himself to them that bear their children: therein we see how he humbleth himself, of good will to accept us in like case as if we were his own children. And what a token of love is that? Now as for us, we be nothing worth: needs than must we acknowledge an inestimable goodness in our God, when he putteth off his majesty, to make himself like a man.  
Nevertheless he contenteth not himself with this similitude only, as we shall see hereafter in the song. 
Deut. 32  For there he likeneth himself to an Eagle, which stretcheth out his wings to carry his young ones, and to train them to sore in the air. Seeing that God putteth himself as it were under the shape of a bird, to show us the passing fatherly care that he hath of us: I pray you, ought not we to be ravished with wonderment, when God stoopeth so unto us, to make us perceive the love that he beareth us, and the favour that he meaneth towards us? [yes surely.] For what a majesty importeth this word GOD? And what are the birds and unreasonable creatures? [Nothing.]  
And yet notwithstanding, behold, God loveth us so greatly, that to express the love which he beareth us, and to witness his goodness towards us, he likeneth himself to a bird, and us to his little ones. Sith we see this, let us learn to magnify the goodness and infinite grace of our God better than we have done heretofore, and let every of us awake and enforce himself to consider them thoroughly. For wherefore is it that our God transfigureth himself in such sort, but to reprove our unthankfulness, because we be so over gross and dull-headed, as we let the benefits slip which he bestoweth upon us, and digest them not to conceive the goodness of them, and to take heed of them? That is the cause why he setteth them before us after that fashion. And we see also how our Lord jesus speaketh of himself, in bewailing the destruction of the City of jerusalem. 
Mat. 23.37.  How oft (saith he) would I have gathered thy little ones under my wings, and thou wouldst not? There our Lord jesus speaketh not as man: but showeth that inasmuch as he is the everlasting God, he played the part of a hen towards the jews, and had his wings stretched out to have brooded them: and that they on their side played the wild beasts that would not be tamed. When we shall once have known the favour of our God towards us: let us beware that it be not so defaced as we may justly be accused of unwillingness to suffer our God to govern us peaceably. What is to be done then? Seeing that our GOD showeth himself so loving and kind hearted, that he protesteth himself to be as a father towards his little babes, in bearing with our feebleness and infirmities: and seeing that he saith by his Prophet Esay, 
Esa. 49.15.  that although all the mothers in the world should forget their children, yet would not he forget us: and seeing he stoopeth so low as to liken himself to an Eagle and to a Hen, to show that he taketh us for his chickens and birds: let us look that we yield unto him, & lay ourselves as it were in his lap, praying him to bear us and to relieve our infirmities, that we may be comforted at his hand, as he is ready to do, if we flee to his mercy for succour. Thus ye see what we have to do for the well putting of this doctrine in ure.  
But Moses addeth yet one point more for the better confirming that God had as it were borne his people in his arms, saying That a night times he appeared to them as in a pillar of fire, and a daytimes he appeared to them as in a Cloud. We know that Gods showing of these two visible tokens, was to the end that the people should be assured of his presence: and those tokens were requisite for the leading of the people. For else in the night they should have been slighted with the wilderness which was very dreadful, as I have declared already. God therefore did give them light by night, whereby he showed that he was continually with them. And because they were in a hot and dry Country, he did spread a cloud over them in the day, which shadowed them from the burning of the Sun. We see then that these two tokens of God's presence, served fitly for the easing of the jews, and that in all these doings they felt his fatherly goodness. Again, the more of such figures they had, the more were they convicted that GOD had governed them, and that he had a continual care of their welfare. And therefore doth Moses make express mention both of the fire and of the cloud, saying that neither night nor day GOD had ever forsaken them: so as they could not but know that he was with them, and that his grace accompanied them, as he saw meet and expedient for them.  
But by the way we must note, that although we in these days have no such figures as the jews had under Moses: yet notwithstanding GOD giveth us the thing that is of equal value, according also as Saint Paul showeth, 
1. Cor. 10.2.  saying that the cloud and the fire were a kind of Baptism to the ancient fathers. And the chief thing that GOD meant to show unto them thereby, was that although as in respect of their bodies they were guided with fire by night, and had a cloud spread over their heads by day: yet God's meaning was not to have them stay upon these temporal benefits, but to lead them further. Then were they baptised in the cloud. And what have we now adays? Doth not Baptism warrant us Gods presence more certainly & with a greater virtue, than did that ancient figure? Yes surely, if all things be well considered. For we must not stay our eyes upon the water: but forasmuch as the blood of our Lord jesus Christ was shed, which is a spiritual washing unto us: therein God showeth himself more familiarly unto us now adays, than he did to such as lived under Moses. True it is that we have not the like miracles: but in the mean while, how excellent was the Majesty that appeared in the person of our Lord jesus Christ? How excellent were the miracles that he wrought? To be short, how highly ought we to esteem the death and passion that he suffered? 
Rom. 1.4.  Again, have we not a passing excellent record of his Godhead in his r●sing again from death? Seeing then that we have the whole fullness of God's Majesty in the person of our Lord jesus Christ, and that not in shadow only, but in very substance as Saint Paul declareth to the Colossians: 
Col. 2.9.  I pray you were it not too shameful a thankelesnesse in us, if we should not be thoroughly resolved that our God hath uttered himself sufficiently unto us, to cause us to rest wholly upon him, and to trust in his power? Thus ye see wherein we resemble the jews as touching the cloud whereof Moses speaketh here and as touching the pillar of fire.  
Furthermore, if we consider well how our Lord guideth us: we shall find that the Cloud and the pillar of fire served not the jews more, than the government that is established in the Church at this day, serveth us. Whereas that people had the pillar of fire by night, and the Cloud by day: we must understand that in so doing GOD meant not to bless them for that one time only. For what had the jews been the better for it, if it had not made them to know that God was their governor all their life long? Now than we cannot go one pace, unless we be led by our God and assured of his goodness. For our life is like the journey that the people of Israel made through the wilderness. God therefore suffereth us not to wander in uncertainty, knowing not whether we were were best to go or to stand still. For we have such a declaration of his will, as we can never stray, except it be wilfully. Whosoever seeketh Gods good pleasure, shall be taught by him. And therefore now adays we have no need of the visible pillar of fire, nor of the cloud that was spread over the children of Israel, forsomuch as our Lord showeth himself to be at hand with us by another mean, and stretcheth out his hand continually over us, and the way is wide and open enough for us. Now then we have good cause to be contented.  
And so let us understand, that Moses did not only speak to the jews after all sorts: but also that he hath written these things for us, that we also might be confirmed now adays in the doctrine which we have of God, and not be disobedient unto him. And seeing we have need to be succoured at his hand, against Satan and all our adversaries: let us learn to distrust our own strength which is none at all, and acknowledging our own wretchedness let us resort to him for aid and help at our need. And when we have once gotten hardiness to march under his banner: let us assure ourselves that he will never suffer us to miscarry, though we be assailed with never so many temptations. We see what threatening there is now adays, yea even on all sides: we see how our welfare (as to outward seeming) is as a pray to our enemies, which seek nothing else but to swallow us up: and therewithal we see also how weak and feeble we be to withstand them: and yet for all that, let us not doubt but our Lord fighteth for us, conditionally that we walk on simply under the shadow of his wings, and play not the lose colts, ne attempt any thing which he alloweth not. And so doing, let us not doubt but he will deliver us, and stretch out his hand upon our enemies to vanquish them and destroy them, so as we shall know that he hath a continual care of us, and that his only desire is to guide and govern us, and to continue and increase his graces in us, and to have us always in his keeping and protection.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, that being ashamed of ourselves, we may crave pardon of him, and being desirous to be governed by his direction, seek nothing but to submit ourselves to his yoke more and more, till he have rid us quite and clean of all our fleshly corruptions and imperfections, and that we be come to the full measure of his righteousness▪ whereunto it behoveth us now to tend. And so let us all say, Almighty God heavenly father, etc.   

On Monday the xxij. of April. 1555. The eight Sermon upon the first Chapter.  
34 Then the Lord heard the voice of your words, and was angry, & swore, saying:  
35 None of the men of this wicked generation, shall see the good land that I have sworn to give to their fathers,  
36 Saving Caleb the son of jephone, who shall see it: and I will give him the ground whereupon he hath trodden, and unto his children, because he hath followed the Lord thoroughly.  
37 Also the Lord was angry with me for your sakes, saying, Thou also shalt not go in thither:  
38 But josua the son of Nun, which standeth with thee, shall go in thither. Strengthen thou him: for he shall put Israel in possession thereof.  
39 Your little children which ye said should be a pray, and your sons which at this day know neither good nor evil, shall go in thither, and I will give them the land, and they shall possess it.  
40 But as for you, turn ye back again, and get ye into the wilderness by the way of the red sea.  
AFter that Moses hath rehearsed the people's sin: now he putteth them in remembrance of the punishment that followed upon it, that they might be better advised thenceforth, & not provoke God to wrath after that fashion. For whensoever God punisheth men for any offences, the same aught to serve them for a warning, and other men for an example, to beware that they do no more so. True it is that they which had murmured after that sort against God, were already dead: but yet was it expedient that their children should have it printed in their minds, that God had not left such unbelief and disobedience unpunished. And so we see the intent of Moses. Wherefore let us note, that if God have showed us that he cannot away with some offence: his intent is that we should think upon it, and that the chastisementes which he layeth upon us should turn to our profit, and that they should serve us for the time to come, so as we should not look to have him to stretch out his hand against us: for it is good for us to be taught at other men's cost as the proverb saith. But we must mark, that Moses rehearseth here briefly, the things that are declared more largely in the fourteenth Chapter of the Book of Numbers, where God is so wroth with the people, 
●●m. 14.11  that he would have destroyed them utterly. He saith there to Moses, pass not thou for it: I can give thee a greater and excellenter people than this: but as for these wicked folk, they must needs be rooted out, I cannot suffer them any more. Hereupon Moses maketh intercession for them and saith: Not so Lord: for if it should be heard in Egypt, that it were so come to pass, thy name should be blasphemed, & the wicked would make a scoffing at it, saying: because God could not perform his promise, therefore hath he slain this people, and so hath he beguiled them and betrayed them. Lord, wilt thou suffer thy name to be slandered after that sort? Thereupon God telleth him that he will not execute his vengeance upon any other than such as had murmured, & yet notwithstanding that he would therewithal reserve a seed, on whom to perform the thing that he had promised to his servant Abraham.  
By the way, the threat that is contained here, importeth not that God was not determined in his own purpose what he would do: for if we should think that he altered his mind upon the advertisement that Moses gave him: it could by no means agree [with his nature.] Should a mortal man have more discretion and forecast than living God? No: and on the otherside we know that God doth in no wise change his purpose. Nevertheless, divers times he uttereth somewhat rough threatenings, to drive us to humble ourselves before him, and to make us feel what we have deserved. God then in telling Moses that he would utterly root out that people, so as there should not one of them be left alive, meant not that he was determined so to do: but showeth that the people was worthy to have been quite and clean destroyed. And in deed there was just cause why, to the intent that every of them should be smitten down and subdued on his own behalf, and that Moses should pray after that manner. And yet for all that, God found the means to make good his promise, notwithstanding the wilful frowardness that was in the people. And this is a point well worthy to be marked among others: that when God hath chosen any people, although his grace be despised, so as all they whom he had called become unworthy of such a benefit, and banish themselves out of his house by rejecting the promise that was offered them: yet will God find the means to chastise them in such wise, as his Church shall not utterly perish, yea and he will even overcome men's frowardness with his goodness. I say it is well worthy to be marked. For we see that on the one side, the hypocrites, under colour that God hath manifested himself unto them, and promised to be their Saviour: do surmise that they have him bound, and thereupon take leave to do evil: and if a man show them their sins, they harden themselves against it, there is nothing but pride in them, & they arm themselves with God's name, to fight against his Prophets. And this have they done in all ages. When the jews were rebuked for their wicked life, & for their turning away from God: they were inflamed with such rage against the Prophets, as to say, How now? 
jerem. 7.4.  To whom speak ye? Are not we the Church? Are not we God's inheritance? Hath he not set his covenant among us? Have not we the sign of Circumcision? Have not we the temple where he is worshipped? We see then that the jews did falsely abuse God's name, to advance themselves against him and his word. And this is reported of the jews: but yet we may see the like in ourselves. For all they to whom God hath done so much honour as to give them his word and to manifest himself unto them, do imagine that they have him as it were in their sleeve: & yet for all that, in stead of profiting themselves by Gods so gentle alluring of them unto him, they set themselves against all good doctrine, they cannot find in their hearts to bear any yoke, they will needs be as wild beasts, and yet in the mean while they will needs have God to avow them to be of his flock. But here we see, that although God had as then set up his seat among the jews, and made a covenant with them to be their Saviour unto the end: yet when he saw they were not meet to have him, but that they drew clean back, and ceased not to spite him: he found the means to punish them, yea and that in such sort, as all those things went to nought, and yet he himself abode soothfast, notwithstanding their destruction. And therefore let us not deceive ourselves. When God hath once taken us to him to be of his household, and adopted us to be his children: let us not soothe ourselves in our vices, but consider how it standeth us on hand to walk so much the more awefully, when God hath showed himself so bountiful towards us, and that forasmuch as he hath uttered his goodness in such wise, it is good reason that we on our part being so much beholden unto him, should look well about us and endeavour to give ourselves wholly to his service, and be so loath to offend him, as we may also be afraid to be bereft of the grace that he hath once bestowed upon us. Mark that for one point.  
And therewithal let us mark also, that God in punishing the hypocrites and all such as abuse the goodness that he hath done towards them, ceaseth not for all that, to continue faithful stil. For if he should destroy the whole world and leave no afterspring to call upon him, it might be said, in deed God hath just cause to punish men after that manner: but in the mean time where is his promise? 
Psal. 72.17.  He hath said that his Church shall continue for ever, & that his name shall be called upon here beneath, as long as there is either Sun or Moon in the sky: but now is all dispatched quite and clean, the remembrance of salvation is utterly buried among men. Although then that God should do justly in punishing such as had done amiss: yet should his promise be vain and void, if he performed not the thing that he promised, and so would men blame him of unfaithfulness. But (as I said) he findeth means to punish them that deserve it, and yet notwithstanding reserveth and keepeth still a people to himself, and suffereth not his truth to fall to the ground, or to die without effect. And hereof we have a notable example in this place. For we see that God had made a covenant with Abraham, and had promised him to give the land of Chanaan for an heritage to his offspring. As soon as the time came, the promise was performed. Yea verily: but all the posterity of Abraham refused and rejected the promise, whereby they disannulled it as much as lay in them. Thus you see they be deprived of it through their own unthankfulness. But yet to the intent that God be not accused of leaving his promise unperformed: it behoved him in punishing the fathers to preserve their race. They that come up afterward are also the offspring of Abraham, and they possess the land that was promised: by means whereof the covenant that God had made abode sure and fast settled to the end. And for the same cause it is said that God reserved the young children to himself. Now then, as many as had murmured and were above the age of twenty years, are cast off and banished from the good turn that was ready for them: but they that were under that age are preserved still, and God is glorified in them. And albeit that the accomplishment of his promise was delayed by the space of forty years: yet notwithstanding he showed himself faithful in the end. This is the matter which we have to bear away.  
So now likewise, when we see the world so far out of order that all is marred, and it seemeth that all men will needs spite GOD, and shut themselves out of all hope of salvation, by driving away the light of the Gospel that is given them: let us look for some vengeance at hand. For though God be patiented: yet must he be feign in the end, to stretch out his arm to be revenged of such malice and contempt. On the one side, they to whom the Gospel is preached, do grow altogether heathenish, and it is seen that a number wax worse and worse, and wickedness becomes more excessive than it was in the time of the abominations of the Popedom, so that (to speak properly) it should seem that men become devils after their hearing of the Gospel. What is it I pray you, that a man shall see, yea and that commonly? That there is now no more love of God, no nor countenance of loving him, that Religion is let alone cold and dead, and that there is no more zeal in us than in a timberlogge. It is apparent than that God's word is now adays stained and defiled with our iniquities, in so much that whereas we should be as burning Lamps to give light to the silly ignorant souls, we give them occasion of stumbling. Again on the other side, we see how the faithless do fight against God, seeking nothing else daily but to overthrow his truth, and to cause it to be quenched out, that it might never be spoken off more. Seeing then that the whole world is so malicious, and that as well the one sort as the other do make open war against God, continuing still in their stubbornness which increaseth from day to day: must not God (after he hath waited for some conversion and amendment) execute his vengeance upon us as we deserve? Ye see then after what manner it behoveth us to prepare ourselves, considering that wickedness is so great now adays, and so far past hope of recovery. But yet therewithal let us comfort ourselves, and look also that in punishing the offenders God will not fail to keep still some seed to himself, so as he will always have some little flock to call upon him and to worship him. Let us not doubt then but that our Lord will always maintain his Church, to the intent to show himself soothe fast. Although all things seem forlorn and brought to confusion: yet will God work after such a fashion, as we shall see in the end, that he hath had a regard of his promise, and that he will show himself faithful and prove himself so in deed.  
But let us mark well, that the Church shall not always be visible so as we shall perceive it. It shall seem [now and then] that all is come to nought: Like as when God made the people to turn back again, he said unto them, Get ye into the wilderness towards the red Sea, as though they should have returned again into Egypt. Here is such a great confusion, as it might well seem that he minded not any more that the land of Chanaan should be given for an heritage unto those to whom it was promised. Ye see then that for a time it seemed that God had falsified his promise, and that there was not any more hope that the children of Abraham should have entered into the place that was promised them. Even so shall it fall out with us, as in deed it is come to pass. For when God withdraweth his light out of the world: it will seem that there is no more any Church at all. If a man look round about him, he shall see that all is gone to havoc. And in good faith, what desolation was there in the time of Popery? Yea and even still at this day, a man might think that all should go to ruin and decay. But let us mark, that it is all one as if God should cause those to go back again which are not worthy to go forward: and that yet notwithstanding, he ceaseth not to hold on in such wise, as his Church shall still be maintained and preserved. Howbeit, not that the same can be discerned with the eye, or perceived by man: but we must shut our eyes, until our Lord do work after his own manner, that is to say wonderfully beyond all our expectation, and beyond all that we be able to conceive. Thus you see how we may comfort ourselves in this, that although we see it is not possible but that God must not cast some horrible punishment in these days upon men's wickedness: yet nevertheless he will always reserve some people to himself, so as the thing that he speaketh by his Prophet joel shallbe seen continually. 
〈◊〉. 2.30.  Though heaven and earth (saith he) do go together, though the sun be darkened, though the moon drop blood, though the stars lose their light, and though the earth remove: yet for all that whosoever calleth upon the name of the Lord, shallbe saved: GOD will preserve them whom he hath chosen to call upon him: and albeit that their life be hid, yet will not God fail to hear them in the end, and to show them that he never was unmindful of his promise, but that he had a regard of himself, notwithstanding that men were not worthy to have any one drop of goodness and mercy offered unto them. This is the matter in effect which we have to remember in this first place.  
But herewithal we must mark the oath that God made against the jews, 
Psal. 95.7. & Heb. 3.7. & 4.7.  as it is set down in the Psalm, and afterward applied unto us by the Apostle, saying: To day, if ye will hear his voice, harden not your hearts as your fathers did in the wilderness, unto whom I swore in my wrath, that they should not enter into the land that was my rest. We see how it was the will of the holy Ghost, that the jews should in all ages be mindful of this disobedience that had been committed: and that thereupon they should remember that for the same, their fathers were bereft of the benefit that had been promised them, and shut out from God's rest. For (as I said afore) this served not for the jews only, but the Apostle apply it also to our time. God then directeth his speech to us at this day. Therefore we must have our ears open to hearken unto him: we must not drive of from morrow to morrow: we must seek no delay: as soon as God speaketh we must be ready to learn, and not harden our hearts against him. Whereby we be put in mind, that there is nothing which hindereth our obedience unto God, but our own resisting of him through a certain wilful frowardness. For he for his part apply himself in such wise unto us: as he beareth with our rudeness and infirmity. So then, all they that are taught by the Gospel, shall obey God without gainsaying, if they poison not themselves through a certain wilful frowardness to withstand God, and to drive back his grace. That is the cause why we be expressly warned, not to harden our hearts. Yea verily: for we must not think that God will suffer his grace to be so scorned, and dallied with, and set light by. If he were inflamed with anger against the jews for refusing to enter into the Land of Chanaan: if we nowadays do play the resty jades and fall to kicking, let us not think that such unthankfulness shall scape unpunished. And in good sooth, if the jews were so punished at that time, that all the sort of them came to nought, wandering in the wilderness by the space of forty years: God showed yet more hard and rigorous vengeance upon them afterward, in the thraldom of Babylon and other miseries that happened unto them: for the thraldom of Babylon lasted three score and ten years. And at their return, although he showed great and wonderful power: yet were they but a handful which were saved, according to this saying of the Prophet Esay, 
Esa. 10.22.  though thy people were as the sand of the sea, yet should but a small remnant of them be saved. And in another place he saith, we had been as Sodom and Gomorre, 
Esa. 1.9.  if God had not reserved a little seed, yea even a very little one. We see then that God increased his wrath against such as amended not at the example of their fathers. And why? Because they were the less to be excused, for they ought to have taken warning by the punishments that were prepared for them. Therefore did they double their offence. And what think we of the desolation that hath happened since the [first] preaching of the Gospel, [for the refusal whereof] the wretched world hath wandered so astray, as all things have been corrupted in the Church, so that in steed of God's service there hath been nothing but abominations, instead of truth there hath been nothing but devilish lies and errors, and all things have been put out of order there, and that the same confusion hath lasted now so long time? [All these things do put us in mind] that Gods voice ought to sound shirler nowadays in the Gospel, than it did in the Law. For as is said by the Prophet Aggeus, 
Agge. 2.7.  God maketh heaven and earth to quake nowadays, when the Gospel is preached. And besides that, we have all the things that befell to the people of old time, which serve us as a lively picture. There must we behold God's wrath, to restrain ourselves from doing evil, 
1. Cor. 10.11  as Saint Paul showeth us in the tenth of the first to the Corinthians. But if we make no reckoning thereof: is it not reason that God should punish us sorer than he did the jews?  
Let us learn then to hearken to God's voice while it soundeth in our ears, and let us beware that we harden not our hearts, lest God swear in his wrath. For it is said expressly that God swore. And why? Because men think his threats to be vain, if he make them not to perceive that he speaketh in good earnest. And of a truth we see daily, that when God's threatenings are uttered unto us, a great many of us do but shake our ears at them, and the number of those that are touched with them, is very small. Therefore the oath that GOD sweareth is no more than needeth, even in respect of the blockishness that is in men, forasmuch as they be so foolish as to make but a mock of every thing that is told them. And like as God to help the weakness of our faith, useth an oath when he confirmeth his promises: so on the contrary part, he useth to swear when he threateneth to punish us. And why? To the end that being afraid and abashed at it, we should come to repentance. For if we be not made to stoop that we may take hold of God's justice: our faults will never mislike us. God's justice then must become as a thunder or lightning, and we must be abashed before him, that we may no more be so drunken in our sins as we were. And therefore whensoever Gods threatenings do not dismay us sufficiently: let us call to mind the oath that Moses speaks of here, and let us assure ourselves that it is we whom the same pointeth at, according to that which I have alleged already both out of the Psalm, and out of the record of the Apostle.  
And therewithal let us also mark well the words that are set down here by Moses. None of this cursed and wicked generation (saith he) shall see the good land that I have promised. Hear GOD maketh a comparison between land and the people. This land than was a singular gift, in token whereof he calleth it his rest: meaning thereby that he had chosen that land to be as a dwelling place and everlasting inheritance for the people to rest in under his protection. For there is no certainty in this world, and if we be lodged in any place, we may be put out of our nest again to day or to morrow. But God told them that he had assigned the land of Chanaan for an everlasting possession to the children of Abraham, to maintain them and keep them safe there, so as no man should trouble them, nor ever drive them out again. Ye see then that the land was not a common gift, but a gift that deserved to be esteemed as most excellent above all others. But behold, the people on the otherside, are malicious and froward. Therefore it is all one as if our Lord should say, I see well enough how the world goes, I shall sooner make fire and water to agree, than cause this people to like of my benefits. For in my benefits there is nothing but mere goodness, and in this people there is nothing but mere naughtiness.  
Let us mark well then, that to enjoy God's benefits, we must frame ourselves to his will and righteousness: for our naughtiness and God's goodness can never match together, insomuch that if we will needs follow our own nature, God must needs withdraw his goodness away from us. True it is that God looketh not for any worthiness at our hands why he should do us good: nay rather, he fighteth daily against our sins, and useth mercy where as he might lawfully use rigour against us. But yet for all that, if he see that we continue in our naughtiness, he can no longer continue in doing us good. Ye see then that the doctrine which we have to gather upon this consideration: is that there must be as it were an accord and melody between God and us, and that when he imparteth his benefits unto us, we must make such estimation of them, as we endeavour to serve and honour him for them, and consider that he calleth us to him, to pluck us back from our sins. If we do so, the good that he hath done us shallbe confirmed more & more. Otherwise, it must needs be that our naughtiness shall cut off the course of his goodness. Why so? For (as I have said already) when God offereth men his benefits, & they refuse them of a wilful frowardness: it is as if fire and water should meet together.  
But besides this, we must also mark Gods upbraiding of the people, with their saying that their young children should be a pray to their enemies. They (saith he) shall possess the land, yea even to the intent that you may be proved liars. Hear it behoveth us to mark well, that when men will needs doubt of God's truth, they must in the end be found liars, and God's truth shine forth the brighter to their shame. Now hereby we be warned to receive simply the promises that GOD offereth us. And although it seem at the first blush that they should never be accomplished, & that there be a number of impediments to hinder them: yet must we do him the honour to believe that he is faithful, and to abide patiently for the convenient time of his performance of the thing that he hath said. For if we gain say his truth, and murmur, and fall to questioning and disputing, with how can this be? is it possible? God seemeth to mock us: I say, if we go that way to work: Well may he perform his promise for all that: but it shallbe to our shame, so as we shall always be found liars. We may well triumph for a time, as we see the unbelievers do, which malapertly despise God, spewing out their blasphemies against him: but yet in the end God shall continue faithful, and his trewnesse shallbe known spite of our teeth, and therewithal we shallbe put to shame. And therefore let us beware of it, and that we may beware of it, let us mark well how the jews are upbraided with it here. Ye have said that your children shall be made a prey: but they shall enjoy the land, and you shallbe set beside it.  
Moreover the example of Caleb the son of jephone is very notable, and so is also the example of josua the son of Nun. These two are reserved of a great multitude. And why? Because they had gone through stoutly. For this record is yielded to Caleb, that he had persisted [or continued] in following the Lord. Whenas God exempteth here but two men of an infinite multitude: therein we see how it is a folly to look what other men do. For had Caleb and josua done so: what had come of it? They had gone to destruction with the rest. But they suffered not themselves to be carried away by that horrible tempest. When they saw so strange a turning back in the whole people: yet did they confirm themselves in the power of God, and although the people would have stoned them, 
Num. 〈…〉  (as is declared in the book of numbers, and as shallbe touched again anon): yet did they their duty. So then, seeing that God alloweth the constancy of Caleb and josua, for that they did shut their eyes when they saw the people so excessively set upon mischief, and exhorted them to obey God: let us note well that although things be out of order in the world, and we see stumbling blocks to overthrow us, and vices rage like a waterfloud: yet is it no sufficient cause to suffer ourselves to be carried away, or to make us follow the common train, for it shall not abate our condemnation before God. We may well say, all the world doth so: for all the world shall perish, and thou with it, which speakest so in contempt of thy God. What a thing is it, that men will needs abolish God's justice, and give no more ear unto him when they give themselves to all naughtiness, but shut him up in heaven, and suffer him to have no more authority here beneath? Whereto tendeth this? And yet for all that, we see nowadays that when the ignorant intend to shroud themselves, the greatest shield that they have is to allege, How so? I see that all the world behave themselves contrariwise. And in the mean season what becomes of God? God must be feign to be thrust under foot, and men must run leaping and frisking at their pleasure. Yea and even among ourselves, if a man tell one or other of their faults. [their answer is,] I see others are as bad as myself. We bear ourselves on hand, that our condemning of our neighbours will go for good payment, and that we shall scape God's hand by that mean. Therefore let us think continually upon the example of Caleb and josua. And forasmuch as GOD showeth that he made more account of them though they were but two in all, than of all the other huge multitude which were about seven hundred thousand persons: forasmuch (say I) as we see that God giveth such sentence of them: let us learn to submit ourselves to him, and to regard nothing but that which he commandeth. And though the world run gadding here and there in the mean while, let us follow the way that God hath showed us by his pure word.  
Moreover, let us weigh this speech where it is said, that Caleb held out in following the Lord. For it is not enough for us to begin well, but we must also stick to God through stitch, yea even without any feigning or starting, and without fainting or giving over in the mids of our way. And in good sooth, it is not for nought that this record is given to Caleb. For (as I have touched heretofore) the people were in such an uproar, as they would have stoned him and josua too. Insomuch that if God had not taken them away, and his glory appeared upon the tabernacle: they had lost their lives for it. Yet for all this, they ceased not to do their duty still, but cried out against the people and rend their clothes. And after that manner strove they against those which would not enjoy God's blessing. We see then how there was a marvelous power in Caleb and in josua. And therefore we be warned by their example, not only to enter into the way, but also to go forward and forward still, assuring ourselves that we cannot hold out to the end in serving God, but by bearing out of many hard brunts and temptations, [and therefore we have need] to strengthen our hearts in such wise, as nothing may be able to make us to fleet. Thus ye see whereto our Lord and his holy spirit exhort us.  
Where as he praiseth here the constancy of Caleb and josua: it is to the end (say I) that their example should serve to our instruction. For although the memorial of the righteous be blessed before God: yet is it declared for our profit. Therefore let us not have such a zeal as shall wax cold when it cometh to the following of God: but let us determine fully with ourselves to hold out with it, whatsoever the devil practise, or howsoever the world set itself against us: like as at this day we see many resistances, and many occasions, ●hat might make us start away: but yet for all that, we must hold on our journey, not for two or three days only, but all our life long. Let us go on therefore: and when there is any mention of following God: let us mark that it is to confirm the matter better which I have declared already: that is to wit, that if we follow men, we shall run astray. For why? what else are the ways of the world but straiings, so as every man gads in and out, when they once turn their backs upon God? What is to be done then? So long as we look upon men, it will be unpossible for us to go right: but we must follow God.  
True it is that when God is so good unto us, as to give us men to accompany us, yea and to go before us and to reach us their hand: it is a great help, 
1. Cor. 4.16. & Heb. 13.7.  and (as Paul telleth us) we must look wistly upon them: and when we have good servants of God which teach us and lead us with good conscience, we must mark that, and fashion ourselves like to them: and in so doing we shall not follow men: for in fashioning ourselves like to them that follow God, we have his way for our way. We ground not ourselves one upon another, to say, Thus will I do, for I see most men do it. No: but forasmuch as God calleth us to him, it behoveth us to go, Yea though there were no more but myself alone: yet ought I to follow my God. But if furthermore he bear with me so far, as to give me company: then must I go to him with so much the better courage: and whatsoever come of it, I must not serve from his pure word. Thus ye see why it is said here, that Caleb the son of jephone followed the way of the Lord, and therefore was exempted from the common condemnation. Yea and it is said that he followed constantly, that is to say, he continued throughout to the uttermost. And so we see now in effect that all the people were condemned, & that only two were acquit, because they had given glory unto God.  
But the circumstance that is added, namely, that God spared not Moses because of the people: increaseth yet more the thing that I have said. In deed this cannot be dispatched all as now: but yet must I add this point aforehand. For if God spared not Moses, (who notwithstanding had such record as we know), but punished him because he held not out constantly to the uttermost in resisting the lewdness of the people: I pray you what shall become of us? Is it likely that were shall go scotfree nowadays, when every man suffereth himself to be carried away because he seethe that naughtiness hath the upper hand? Then if we happen to overshoot ourselves so, think we that God will let us alone? No no: For if such punishment as we hear of, was extended upon Moses: needs must we feel far sorer, when we entangle ourselves in the common vices, and forsake God to follow the world. And let us mark well, 
Num. 14.34.  that in swearing that the people should not enter into the land: he saith, ye shall reckon the years according to the number of the days wherein ye spied out the land. They that were sent to spy out the land tarried forty days: and so behoved it the people to wander up and down by the space of forty years. And so we see that when God hath used long patience towards us, he maketh us to pay very dear for our abusing of his goodness. Wherefore let us not measure God's punishments after our own fancy: for they be sorer than our wits can conceive. But whensoever he threateneth us, let us tremble at his only speech, and make haste to follow it. And forasmuch as his speech is directed to us nowadays, let us not drive off till to morrow, but let us follow, and let every man be going on his way. Again forasmuch as we be frail and have a rough and thorny way to go, yea and there be many stops to bar us, so as it will seem that there be great mountains to make us turn back again: let us pray our God to give us strength to go on still forward. For if he strengthened Caleb and josua: let us assure ourselves he will do the like to us. And there withal if we see that the world hinder us, and that there is store of stumbling blocks on all sides: let us pray God that he suffer us not to be corrupted with others, but that we may bear him the honour to stick unto him, & to yield ourselves wholly to his word, giving them leave to perish that needs will perish, and in the mean while staying ourselves by the promise of salvation which he hath given us, accordingly also as it is his will that we should attain thereto by any such knowledge.  
Now let us kneel: down in the presence of our good God with acknowledgement of our faults, praying him to touch us better than we have been: & that above all things we may bethink us of the unthankfulness whereof we be guilty, in that we have not obeyed his word, nor been so willing to follow the things that he hath declared unto us as was requisite. And therefore let us beseech him, not only to forgive us our faults past, but also to strengthen & govern us in such wise by his holy spirit, as we may overcome all the temptations of Satan, and forsake all the lusts of our own flesh, to the end we may obey the voice of our God, and in such sort apply all our senses thereunto, as we may pass through all the distresses of this present world, until he have gathered us together into his everlasting kingdom. That it may please him to grant this grace, not only to us, but also to all people & nations of the earth, etc.   

On Tuesday the twenty-three. of April. 1555. The ninth Sermon upon the first Chapter.  
37.38.39.40. Also the Lord etc.  
41 Then answered you and said unto me: We have sinned against the Lord. We will go up and fight as the Lord our God hath commanded us. And you armed yourselves every one with harness of war, and were ready to go up into the hill.  
42 And the Lord said unto me, warn them that they go not up, ne fight not, for I am not among you: lest you be vanquished of your enemies.  
WE began yesterday to see how hard it is to abstain from sinning when a man is in evil company, specially if he have the charge of government. For seeing it was Moses hap to be shaken down: How shall they do which are far weaker than he was? We know that God had made him to excel all men, we see also how he served his turn by him, & what record he hath given of him. And yet for all that, behold here a fall which God misliketh of so greatly, that he disappointeth him of entering into the land for it: and such dishonour and reproach was done unto him, that he might not possess the inheritance that had been promised, as well to him as to all the people. Therefore we had need to call upon God when we be mingled with such as are able to corrupt us and to thrust us out of the way, so as we be hemmed it round about with evil examples. But yet they which have the charge of government, aught to stand in greater fear and dread, and to call upon God to strengthen them, and to give them such constancy as they may not serve any whit at all.  
But before we go any further, we must mark that where as Moses reporteth that God was angry with him for the people's sakes: he doth it not to excuse himself that he had not done amiss: for than should he reply against God who had given sentence upon him. 
Num. 〈…〉  In the twentieth Chapter of the book of Numbers it is said expressly, thou shalt not enter into the land, because that thou and Aaron have not glorified the Lord before the people of Israel. So then we see that God chargeth not Moses with the sin of the people, as who should say that he himself had been guiltless: but his meaning is that he fell not to evil of his own accord and moving, but was driven to it as by a storm, when he saw such uproar and hurlyburly among the people, that he was at his wit's end and witted not what to do, by means whereof he had not a present faith to give glory unto God. The intent of Moses then is not to wash his hands, as though he were not blame worthy at all: but to do the people to understand that the very mischief sprang of them. Nevertheless it may be thought strange how Moses should offend, seeing it appeareth not in all the rehearsal of the story. It is said that the people grudged against God, 
Numb. 20.2  because they wanted drink in the wilderness, saying: Had it not been better for us that God had killed us in Egypt? Must he needs bring us into this dry and barren place, that we might die here for thirst? it appeareth well that he hateth us, and that his intent is to make us to linger here in torments: and in the mean while we be passed all hope of doing well. After this manner did the people murmur. On the contrary part Moses weary and resorteth unto God, saying: Alas Lord, oughtest thou to have so slender a reward for thy delivering of this people through thine own goodness, as to have thy holy name blasphemed by them? What could Moses have done better than this? For he is so far off from consenting to the wickedness of the people, to be any companion with them: that he weary to see the offence committed against God. 
●sal. 9.12.  And David likewise showeth an excellent and wonderful weldisposed mind, in saying that he wore sackcloth for their sakes that blasphemed God. Moses did as much. It should not seem then that there is any fault in all this. For God commanded him to take his staff, and to strike upon a rock, and to make water to come out of it before the people. He obeyed. We see not there any replying at all: nay we see not that Moses did so much as once doubt. Moreover when he speaketh to the people, 
〈◊〉. 20.10.  he saith: Come on ye rebels, must God be feign to make water to come out of this rock, which you see now so hard and dry? Ye see he rebuketh the people sharply, and a man would think he could not glorify God better. And yet for all this, it is said unto him, Thou hast not given unto me the honour that belonged to me, and therefore thou shalt be banished out of the land that belonged by inheritance unto thee. And did he sin then? As I said afore, if we judge after our own fancy, it will seem to us that Moses discharged himself well in all points, so as he offended not, ne had any spot or blemish in him. But what for that? Hereby we see that it belongeth only unto God to judge, and that we may be deceived at all turns, in following our own wit and reason. Wherefore let us keep this rule which is very needful: that is to wit, that we be far unable to discern good and evil always by eye sight, for as is said in the sixteenth of Saint Luke, 
〈◊〉 16.5.  the thing that is highly esteemed among men, shall be abominable before God. When we have sifted a thing never so well, and settled all our wits to utter it well: yet shall it seem to us clean contrary to that it is indeed. Now then, let us cast down our eyes and acknowledge that none but only God is the competent judge.  
True it is that we have the law, whereby we may assuredly say, this is good and that is evil: and our yielding unto that which is showed us there, is not to make us judges: for we take no authority to ourselves, but only yield to the things that God setteth forth, And besides this, we must not only judge our neighbours doings by the law, but also examine our own lives by it. And when we find ourselves to have swerved from God's commandments, we must willingly condemn ourselves, and allow no further of our own doings, than they agree with Gods will. Although they seem good to ourselves, yet let us not stand upon that. For our eyes are so troubled and weak, that oftentimes one sin escapeth us and a hundred follow out after it: and that is because we be not sharpesighted enough, to spy out the things that God perceiveth, and which are hid from us. 
1. Cor. 4.4.  And that is the cause why saint Paul saith, that although he had walked purely in his office: yet was he not justified for all that. For God requireth another manner of perfection than we can see. So then, seeing we have so weak and dim a sight, let us learn to refer ourselves unto God: and let every of us put that thing in ure in himself, 
Psal. 19.13.  which is showed us by David when he saith, Who is he that knoweth his faults? Lord forgive me the evil which I perceive not. We must not only ask God forgiveness of the sins that sting us, and whereof we have proof in ourselves: but we must also acknowledge that we have many sins which we know not of. Mark that for one point.  
Furthermore, proceeding still herewith, let us not be hasty in judging, to acquit one and to condemn another: but let us reserve unto God that which is his, for as I have said afore, if God had not pronounced that sentence upon Moses, every man would canonize him, and say he did the best that could be devised. But what for that? Seeing he is condemned by the heavenly judge, we must bridle ourselves, and not fall to incountering against God. For we shall win nothing by it. 
Rom. 14.10.  And for the same cause also S. Paul intending to exhort us to modesty in the 14. to the Romans, allegeth that we must all come before the judgement seat of our Lord jesus Christ, where we shall not allow what we think good, nor reject what we mislike in our own fancy: for that authority belongeth to the only son of God. Seeing it is so my brethren (saith he) we must abstain from foolish overweening. Thus much concerning that which is reported of the sin of Moses.  
Now let us come again to the matter that we were in hand with: Which is, that Moses meaneth not to excuse himself: he seeketh no startinghole to lessen his fault: but the thing that he allegeth is reasonable, he setteth forth the heinousness of the people's offence, showing that their sedition was so forcible, that even he himself also was overthrown with it. The meaning then of Moses was as if he should have said thus: Behold ye wretches, God hath chosen me to supply his place among you, and he hath governed me in such wise by his holy spirit, that I have had as it were his image printed in me: & yet not withstanding I have done amiss, I have offended. And what is the cause of it? I excuse not myself: but yet are you guilty before God, of corrupting me, your murmuring hath overthrown me, for by reason thereof I have forgotten my duty, and not yielded God such glory as was due unto him. Seeing it is so: [I may well say] it is not long of you, that you bereft me not of all the grace that I had received at God's hand: for where as he made me your head to guide you: you have done enough to carry me away to Satan through your naughtiness and rebellion.  
Now then acknowledge the sin that you have committed, for God hath brought me low, and it is his will to show you in my person, that you be well worthy to perish everiechone of you. Therefore besides the thing that I have touched already, (which is, that we must not like the better of ourselves when our faults are unknown [to ourselves,] or when we can cover them, for God's eyes are not blindfolded for all that, and the things that scape men are enrolled before him): we must mark moreover, that if we give any man an occasion [of stumbling or offending], although he on his part is not thereby discharged, yet must our offence needs be the more grievous and heavy, according as it is in very deed. Wherefore let every man so behave himself, as he give not his neighbours any occasion of stumbling. For if any man sin under pretence of me, if he be misled by my lewd conversation, if he take ill example by my vices: all the whole mischief shallbe laid in my neck before God, I shallbe discharged, woe shallbe unto me as saith our Lord jesus Christ, 
Matt. 18.6. & Mark. 9.42. & Luk. 17.2  and it were better for me that I were cast into the mids of the sea with a millstone about my neck, than to have given my neighbour any cause of misbehaviour. And therefore let us live in such sort, as it may not be cast in our teeth before GOD, that we have been the cause of other men's ruin and destruction. For it will cost us very dear, if the silly souls whom God hath created after his own image, and whom jesus Christ hath so dearly redeemed, be lost through our fault and wickedness. Thus we see in effect what we have to note upon this sentence, where Moses saith, that GOD was angry with him by means of the people.  
And furthermore we have to mark here, that Gods laying of his temporal chastisementes upon his faithful ones, is not to drive them to despair, but to humble them for a time: for in the end all turneth to their benefit, and therefore they must not be out of heart for it. It was a very hard and bitter punishment unto Moses, to be banished out of the land that had been promised him.  
The time is come that the people should be delivered out of the thraldom of egypt, to be conveyed into the Land of promise: Moses is chosen to be their guide, so as he supplieth God's office in delivering them: and yet notwithstanding this shame is done unto him, that GOD shutteth the gap against him and saith, thou shalt not come there. Ye see then how Moses is (as ye would say) branded with a mark of reproach before God. Now had he taken it in despite: it had been enough to have plunged him into some blasphemy. But he bore this correction patiently, knowing that it should be to his benefit, because it was but temporal. And therefore let us mark this saying of Saint Paul, 
1. Cor. 11. ●  that Gods punishing of us is to the intent we should not perish with the world. Seeing then that GOD procureth our welfare thereby, and his mortifying of us for a time as in respect of the flesh: and his condemning of us in such wise as we be ashamed afore men, 
1. Cor. 5.  is to the intent that our souls should be saved at the latter day, and we live in his presence: seeing that that is the end & butt that he shooteth at: let not us on our part be so headstrong, as to chafe or fume at his corrections, but rather follow the example of Moses, who (as we see) did make no words against God. It might seem he had some occasion to say, how falls this out, that I am driven out of the land of promise? What shall a man say to it? For thou hast ordained me to be as a redeemer in thy steed: and now must I tarry here still. It was thy will that I should serve in this office, to put the people in possession of the promised land: and why shall I not be partaker of the benefit that thou hast purchased them by my hand? What though there have been some little distrust in me, which continued not the turning of a hand? Is the offence so heinous, that I must be so grievously punished for that? Moses then might have held such plea with God: but he holdeth his peace, and yieldeth to the sentence of condemnation willingly. Therefore let us follow that which is showed us here by example: and (as I said afore) when GOD is so gracious to us, that in steed of casting of us away (as he might justly do) he doth no more but chastise us as in respect of the flesh, and shame us before men, to the end to bring us to repentance, and to humble us: let us be quiet, and let it not cast us into sorrow, but let us pluck up a good heart to follow our vocation. This is the thing we have to remember. For if he spared not Moses, what will he do to us? Ought we to challenge greater privilege than he?  
But herewith all let us mark, that Moses ceased not to be an heir still of the heavenly kingdom, though he were bereft of the outward sign of it. And thereby we be warned, that if God make us not to feel his favour and love in this world so fully as we would wish, it must not make us to be out of patience. For it may hap that we shall take ourselves to be miserable, yea and that when we look upon our own state, we shall deem it had been much better for us to have gone astray with the world: But what for that? 
Coloss. 3.3.  Of all that time we have a life that lieth hid in God. Therefore it is no hurt at all to us, though God cut off the blessings of this present life from us. For he knoweth to what end he doth it: and it is good for us to be so exercised. Thus ye see that the thing which we have to bear in mind, is that God doth divers times hide the signs of his love from us, as in respect of the world: but he loveth us never a whit the less, as we see how it happened unto Moses.  
As touching that which is said of josua: it is one notable point more. For behold, he is appointed to succeed in Moses room, yea, and yet was he but his servant. And afterward Moses is commanded to encourage him. Hear we see that God will take the things that are not greatly esteemed among men, yea and exalt them above our opinion, as we see he hath used to do at all times: and not without cause: for thereby he intendeth to pull down all pride according to this saying of Saint Paul, that he chooseth the weak things, 
●. Cor. 1.27. ●●.  yea even to the end that men should not glory in their own strength: and he chooseth the foolish things, to the end that men should not glory in their wisdom: and when he taketh the things that are despised, it is to the end that men should not trust in their own credit, nor be puffed up with their own worthiness. And it is very requisite that it should be so: for we see how every man seeks to advance himself, and we leave nothing to God as near as we can. Nay rather if we do but yield him the titles that belong unto him, it is but in way of dalliance: and in the mean while we would that all should be in our own persons. Now forasmuch as men have this pride rooted in them: God must be fain to show them by experience, that all of it is but vanity: and so doth he, by choosing the things that are not regarded, and by serving his turn with such as are not esteemed to be of any great renown. If we look how God chooseth men sometimes, to set them in pre-eminence: we will say, who would have looked for this? And God worketh after that manner, to the intent that those by whom he serveth his turn, should learn to acknowledge themselves beholden to him for their dignity wherein he hath set them, and understand that they obtained it not by their own power and policy, but that it is God which hath placed them in that degree. For if they think they have aught of their own purchasing: God will show them the contrary. That then is the thing which we have to mark, when it is here declared that God preferred josua before Moses insomuch that although Moses had now of long time been clad with the grace of the holy Ghost: although he had been chosen to be the Redeemer [or Ransommer] of the people: although God had set his marks upon him: although that in executing his office, it was well seen that he was a new creature, and there appeared in him a majesty surmounting the nature of man: and there withal although he had done so many deeds worthy of memory, as might astonish all them that heard speaking of them: yet notwithstanding, in the end God ordained his servant in steed, to lead the people into the land of Chanaan, and to put them in possession of their promised heritage, and Moses himself is not worthy to come there. So far off is he from coming there even as a common member shuffled in among the rest of the body: that God driveth him from it: and behold, God reacheth his hand to josua, who had never looked for it.  
But now besides that which I have said, (that is to wit, that we be warned to forbear all presumption, and to lay down all pride): let us be well assured, that it belongeth to God to advance us & to make us of estimation, through his mere grace: and that when we shall have heaped up all that ever we can together, all is nothing. Then, besides that we have a good warning to humble ourselves: it is showed us therewithal, that we must not envy those by whom God serveth his turn. And that is another good lesson. For we see how every of us repineth, when God hath advanced any man, specially beyond all worldly hope. Where as we should consider thus, behold God serveth his turn by such a one, every man commendeth him, and there appear manifest gifts of grace in him: when we see those things, we be so malicious, that we grudge & repine at it. But contrariwise we ought to mark, that when we be so pricked with spite and envy, it is an advancing of ourselves against God and not against mortal creatures. Therefore let us learn to honour God wheresoever he showeth himself, & to be glad when he vouchsafeth to extend his grace to our neighbours: for if we do so, all shall fall out to our welfare. If another man have more gracious gifts than I: I am rich in his person. For when we confess the communion of saints: it is to show, that whatsoever God giveth to one man or to another, the same redoundeth to the benefit of all. True it is that we perceive it not at the first push: but yet doth such diversity serve for the whole body of the Church. 
Rom. 12.4.  The members of a body have not all one operation: the eyes execute not the office of the legs, nor the hands the office of the feet: and yet notwithstanding the body is so knit together in one, that whatsoever is given to any one member, doth benefit all the rest. Now then let us understand, that when God bestoweth the gifts of his holy spirit more largely upon some one man than upon others, he ceaseth not therefore to have pity upon us: For we also must be edified thereby. Yea surely, so we be not unthankful, and that we take no pritch at it when he listeth to hold us low and to exalt our neighbours. To be short, we make war against God when we cannot abide that he should keep the order which he hath determined: that is to wit, to pull down the things that are great to the worldward, and to advance and exalt the things that are base and despised.  
Moreover we see that Moses is commanded to strengthen josua. So little ought Moses to be grieved at the preferring of his servant before himself, that he must instruct him and hearten him. As if he should say, I see now it is Gods will to honour thee by dishonouring me. I am worthy of it, and I must be feign to bear it, and therewithal also to prepare thee to thine office. Although thou take my place: yet will I not set myself against thee, but (which more is) I will help thee to the uttermost of my power. Now am I become thy servant. Whereas God had erst advanced me: I must now give up this pre-eminence, and thou must take my room: and I must endeavour as much as I can, that the benefit which Gods will is to bestow upon thee, may avail in thee. So then, if it please God to take any man to serve him, let us strain ourselves to help him, and let us not be ashamed to put our shoulders under him to heave him up. Let us not have any of these wicked respects, to say, O ho, truly as for me, if God were so gracious to me as to advance me as well as such a one, I would bestir me. But forasmuch as he holdeth me down to the ground, I will not meddle with other men. Let us beware of such churlishness. Nay rather when we see that God hath chosen a man: [let us reason thus with ourselves.] I see that God hath chosen such a man, indeed he is not the ablest that could be devised, but yet is it Gods will to be served by him, and we see he hath a good will: therefore let us help him, let every of us reach him his hand, and let every of us consider wherein he may secure him to his furtherance. Ye see then that the thing which we have to mark here, is that although our working bear no great outward show, and that the things which we do have no great gloss to commend them to the world: yet we must not therefore cease to serve God according to our power, and to link in with those by whom it is Gods will to be served, and not to imagine any thing that may forslow us, or make us say, At whose whose hand shall I be recompensed? That which I have done is as good as lost, men make none account of it. It shall well enough come in account before God. And therefore let it suffice us to be allowed at his hand. These are th● things that we have to note upon this, that Moses was commanded to strengthen josua.  
Now finally it is said, that the people perceiving their sin, answered: We have offended the Lord, and therefore we be now ready to go up. And they not only used those words: but also every man prepared and armed himself, and so they went up to encounter with their enemies. Hear we see the nature of men. When GOD biddeth them be still, they be too too forward, & they be as hot as fire to do the thing that is forbidden them. But when they were bidden go, than their legs were broken. And yet notwithstanding it is said, that the people acknowledged their sin, when they had been so disobedient against GOD. Whereby it appeareth that there is such a corruptness in our nature, that even in minding to do good we do evil, and offend God, & overshoot ourselves without reason or measure. Hear is then a fair lookingglasse for us to discern our own vices by: yea verily, so we consider in the person of the jews, that not only they themselves are condemned, but also that God purposeth to give a general lesson, whereby all men may far the better. Now I told you first of all, that when God soundeth his trumpet and commandeth us to march, we stir not a whit: and that although we have some good liking of the matter, yet we be so cold and slow, as is pity to see. And on the contrary part, that if he say, Tarry still, we be lusty, and moreover so hot and hasty, that we desire nothing but to occupy both our arms & our legs too. When it was said to the people, Go, for your God is among you, be not afraid so long as ye have such a power to defend you: The people replied again on the other side, nay marry, how shall we go up? They be Giants, they will devour us with their looks, we shallbe undone at the first chop, it were better yet to return into Egypt. When the people had replied so, and it was told them again, What mean you thus to distrust your God? He hath given us this land, we have his promise of it: and besides that, you have had proof of his help already many ways, and he offereth it you still: how think you of it, you faithless and rebellious people? When the people were thus laid at: did they yet return to their right wits? Yea, for ye see they repent. What for that? It is but a false repentance. Go to (say they) sith it is so, we will go and march against our enemies, seeing it is God's pleasure. Nay, ye see here, that God meant to try their faith and obedience another way, that is to wit, by their forbearing to do any thing at all. Because he saw they had not obeyed him at the first: now he will have them ashamed of it, and to tarry his leisure till he have pity of them. And forasmuch as he had sworn that they should not come there: his will was that they should (after the example of Moses) have suffered themselves to be bereft of that honour as they were worthy. We see then that men have but too great frowardness when GOD commandeth them to sit at rest: and contrariwise that they be but too cold, when he would have them to go forward: nay they will rather creep into crannies, than go forth when God biddeth them.  
Howbeit, for the better understanding of this matter, let us mark that this people offended in preacing forward without promise. For as I have said afore, we must not be hardy any further than God biddeth us. Therefore when we have but a word of his mouth, we must take courage, and put all lette● under foot that may turn us away. For the thing wherein GOD will be glorified, is that he command us nothing in vain. And specially when he promiseth us good success to our matters, and to prosper our doings: then must we rest thereupon, assuring ourselves that he will give us good dispatch. Nevertheless when God had sworn, that the people should not come there: then would they needs go up against their enemies, not considering that in so doing they resisted GOD, and advanced themselves against him. True it is that if a man had asked them, whether they minded to resist God or no, and to do clean contrary to his will, or whether they minded to have him to be their adversary: they would have answered, No: We believe that God will help us. For why? He hath delivered us out of Egypt, he hath promised our father Abraham to give this land in possession to his lineage, and the time is now come. Yea but there is no promise [to you,] and therefore it is but fond presumption or rather stark madness, when men take a toy in their heads, and adventure to do this or that, when in the mean while God hath not promised any such thing. So then let us mark well, that we must not be bold upon our own head, but harken till God speak: and when we have his promise, we must rule ourselves thereby, and not pass the bounds thereof. For else it may happen unto us, as Moses reporteth here that it happened to this people: that is to wit that we shall do all things arsy-varsy, and so offend God. In so much that when we ween to do well, we shall double our faults: when GOD commandeth us to go, we shall be as though our legs were broken: and when he commandeth us to tarry, we shall run too swift: and so, all our whole life shall be out of order.  
Furthermore let us bear in mind, that (as I have said already) if GOD list to chastise us as in respect of the flesh, we must not be too much grieved thereat: for it is for our benefit and welfare. If this people had been well advised, they would have thought thus: because we have offended God by our disobedience, he will not have us to enter into the land: but yet for all that he bereaveth us not of the hope of salvation, let us content ourselves with that, and wander forth in this world till he take us hence. So likewise let us learn to wander on, if we mind to come to the heavenly life. And if God do now and then cast us down, let us consider that th● casting down, will make us to go much more swiftly towards the mark of the heavenly kingdom that is set before us, than if we had runned never so fast, and had never left galloping all the way. Thus ye see what we had to mark more, upon this saying, that the people would needs go up to discomfit their enemies.  
Now Moses addeth, that They made themselves ready with their armour and weapons. Yea forsooth, but it is all one as if ye should put an armour upon a scarecrowes' back, and take him a sword in his fist: surely he were substantially well armed: but in deed all were to no purpose. Even so is it with us: If we were furnished with all the helps of man and with all inferior means, and in the mean while were not strengthened in our hearts, but were full of foolish selfeweening, and as it were drunkenness, by presuming upon our own power: all the bravery that we can make, is but wind and smoke, because we have not an eye unto God, but are rebellious against him. Wherefore let us learn to leave the arming of ourselves, and to seek strength and courage at God's hand, and then let us take armour & weapon as at his appointment. If we go that way to work, God will prosper the helps that he hath given us: for he will bless than, because we sought them at his hand. Besides this, he himself will stand by us though all other means fail us. For divers times he will perchance suffer us to be made naked, and let the world mock us, as though we were undone aforehand: but yet will he provide well enough for all at leastwise so that afore all things we be furnished with his inward virtue. This is the thing that we had to mark, yet further upon this text.  
And here Moses showeth that God meant not to destroy the people, when he commanded them to turn back Turn ye back again saith he. Here we see Gods wonderful goodness, & that the threat which he spoke off yesterday, was not to the end that God would pursue the iniquity of the people without having any pity upon them: but to make them feel their own evil. For notwithstanding all that, yet doth he use compassion and kindness towards them, in forbidding them to encounter with their enemies. For although that at the first sight a man would say that God rejected them, and cursed them: yet notwithstanding, in so doing he showeth them a sign of his mercy. For had he said never a word, what a thing had that been? In deed the people increased their offence yet more, by being disobedient to the warning that he gave them. But whatsoever they did, we must consider what God intended when he said, Go not up: for I will not be with you, neither will I help you. We see that when the people had once been brought low, they perceived and acknowledged a wonderful goodness in God, and therewith all became the better disposed to profit themselves by the correction that was sent them. Let us mark well therefore, that when our Lord uttereth any token of his grace and goodness towards us: therein he showeth more apparently how much he loveth us, than if he made no countenance of any thing, but held his mouth shut▪ and suffered us to do what we listed. Why? For alas, we should but throw ourselves headlong into destruction, if we followed every man his own fancy. Seeing it is so then, whensoever God setteth himself against us, whensoever he rebuketh us, and whensoever he showeth us our folly, yea though it be with such roughness as it amasseth us: yet is it to our benefit, & therefore let us learn to bear his yoke.  
Moreover let this be our rule to discern good and evil by: namely to depend wholly upon God's mouth, and not to be wise in our own conceits, but to suffer him to be our guide, and not to fall to gambolding at our own pleasure and fancy, but to follow the way quietly which he showeth us. And then will he give us arms and legs, and guide all our steps in such sort, as he will make us to go still forward, and cause us to arrive at the good haven. But on the contrary part, if we will needs be fantastical, and do things upon our own head and upon our own liking, and thereupon fall also to foolish practices: God must needs be against us: And then albeit that all things go well forward with us to our seeming, and fall out according to our mind: yet will God turn all upside down, and overthrow us when we be at the highest. Those are the things which we have to note. And therefore let us set all our whole minds to obey God: And for the bringing thereof to pass, let us beseech him to give us the true understanding of his word, and to keep us from being froward and stubborn against him, as we see by the example that is showed us here, which I pray God we may eschew.  
And now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him so to touch us with them, as we may profit more and more in faith and repentance, even until he have utterly changed us: and not suffer us to stand against his holy commandments, nor to double our misdoings when we have offended him: but to reform us in such sort, that being rid of all fleshly glory, we may seek nothing but to be mortified by him, to the end that he may so frame us to his righteousness, as our whole endeavour may be to rule all our thoughts words and deeds thereby. That it may please him to grant this grace, not only to us, but also, etc.   

On Wednesday the xxiv. of April. 1555. The tenth Sermon upon the first Chapter.  
42 And the Lord, etc.  
43 I told you of it: but you would not hear me, but rebelled against the commandment of the Lord, and were presumptuous, and went up into the hill.  
44 Then the Amorrhyte which dwelled in that hill, came out against you and chased you, as bees do, and smote you in Seir even unto Horma.  
45 And when ye were come back again, ye wept before the Lord: but the Lord heard not your voice, ne inclined his ears unto you.  
46 So you abode a long time at Cades barn, as the days do show which you have tarried there.  
WE saw yesterday how it is not lawful for us to put forth ourselves, except GOD call us and show us the way: and that although the thing which we take in hand, be never so allowable in respect of men, yet is it nothing worth unless God be our guide, and that we be sure that we adventure upon nothing but by his will. Therewithal we saw also that we have too ticklish a nature, insomuch that when any thing is to be done [that liketh ourselves,] we be but too forward, and we cannot tarry till GOD show us his will. And that on the contrary part, we see what unlustiness is in us when God commandeth us any thing: for than we be so lazy as is pity to see, it seemeth that our legs are broken: and to be short, we be stark lame. Nay (which worse is) when we ween to do well, we mar all by our rashness. And this is confirmed yet better by that which Moses addeth. For he rehearseth what GOD had enjoined him. Thou shalt say unto them, Go not up, we fight not, for I am not with you (sayeth the Lord,) and therefore ye shall be overcome. In this sentence we see how it belongeth to God to say, Go: and likewise to bid us tarry, when he thinketh good. And if we have not that voice to guide us: we may well seek all manner of furniture, and we may be well enough armed to the sight of the world: but yet shall there be nothing but confusion in our case. Then like as we must simply obey the thing that GOD commandeth, and hast forward with all speed when we see it is his pleasure that we should go: so on the contrary part, when he will have us to sit still, let his forbidding suffice us, assuring ourselves that he will turn all things upside down, if we think to further the matter by thrusting ourselves forward. To be short, we must yield God no less honour & reverence, in for bearing to do things when he forbiddeth them: than in doing and executing the things that he liketh.  
And he showeth expressly, that it shall not boot us to do any thing unless God command it, according as it hath been declared heretofore how it belongeth to him to fight. True it is that he will have the faithful to enforce themselves, but yet in so doing we must attribute all unto him. Therefore if he be on our side we shall be sure of the victory: but if he shrink from us, we shall have the foil though all the world helped us. Then is there but this one only respect that may give us courage: which is, that God be at hand with us to secure us, so as we be sure of his assistance, and rest wholly thereupon. Nevertheless it is not for men to bear themselves in hand that God will aid them, further than he hath assured us by his promise. But it is certain that God makes no promise to any, but to such as walk in obedience. Whosoever then flingeth over the fields, that is to say, whosoever gaddeth here and there, & resteth not simply upon God's word, doth utterly refuse the benefit that God had promised him, & bereaveth himself thereof wilfully. For the receiving of God's word to the end we may know what to do, and be ruled by his mouth: and to trust in him, so as we be grounded upon his grace, and resort to him for succour at our need, are things inseparable. He therefore that will needs dally upon his own head, and trust to his own foolish imaginations without submitting himself to God: may well say, I hope God will help me: but his hope hath no resemblance to the hope of the faithful. So then, seeing we perceive what our own imaginations are: let us look what things God giveth us leave to do▪ and what is lawful for us to do by his word. And therewithal, let us be forward in doing that which he biddeth us, waiting for his blessing whereby he will make all to prosper. For although we see the contrary to our understanding: yet shall we overcome all impediments by his help.  
But howsoever the case stand, let us bear this lesson in mind, that GOD, if we desire to be his, doth bind us by his infinite goodness to be guided by him: and that as we would be shielded by his mighty power, so likewise we must quietly suffer him to rule us as his lambs and sheep, and not follow every man his own fancy. And if this aught to be observed in the things that concern this present life: how much more ought it to be so in going to the kingdom of heaven? I say that even in all our worldly affairs, we ought to do God so much honour, as not to take too much upon us, nor to range here and there, without having first asked counsel at his mouth, (as he saith by his Prophet Esay, 
〈◊〉. 30.2. ) and until he have ordered all our devices by his holy spirit. When we have any business to do, although it be not of any great importance: yet ought we to call upon God with all lowliness, and not to do any thing till our conscience be thoroughly settled and resolved that he alloweth our doings. Now if God look to be obeyed in small things, & which are as good as nothing: what will he do when the matter concerneth his service? and when the case concerneth so excellent a thing as is the salvation of our souls? Therefore we see herein, how sore the wretched world is blinded, seeing they give themselves to their own follies & to men's traditions, and think not at all upon the things that God hath ordained: No: that shall be the last thing that they will do. And therefore it standeth us so much the more on hand to study well this lesson of Moses, That God will not be with us, except we come near unto him, and be diligent to hearken what he will say unto us, & follow it when we have done, without adding any thing to it, or diminishing any thing from it. And thus ye see in effect, what we have to gather upon this strain.  
Now herewithal Moses threateneth them, That they shall be overcome of their enemies, and fall before them. Whereby we be done to understand, that if God be once gone away from us, we must needs perish, yea and our enemies must needs have the upper hand of us, according as we see in another place, 
Deut. 32. 3●.  that God leadeth us [into adversity,] and holdeth us as it were fettered in it. And when our foes have such power over us, it is because we be God's prisoners. True it is that men advance themselves enough in their presumption, but yet for all that, God daunteth their courage when it cometh to the pinch, and holdeth their hands fast tied, so as they cannot stir one finger. Let us mark well therefore, that we must needs fall before our enemies, if we be not upheld by God's hand. For there lieth all our strength. Nay moreover, though no man follow us, yet must we fall before our own shadows, and be overcome without any man pursuing of us. 
Le. 26. 17.3●  For God's wrath of itself without any other help or mean, is able enough to confound us. Nevertheless the devil ceaseth not to practise to destroy us, and we be assailed on all sides: therefore what would become of us, if God were not our wall and bulwark? Then if we consider well the state of our life, there is none other way for us, but to walk in fear and to be watchful, that we happen not to play the lose colts. As I said even now, ye see that the devil ceaseth not, and he hath innumerable wiles to oppress us withal: we know what force he is of, and he is not without cause termed the Prince of the world. He cometh with so great cruelty, 
joh. 12.31. & 14.30. & 16.11. & Eph. 6.12.  as passeth all the force of our fleshly enemies. On the other side, this world is full of Ambushes against us. To be short, when we have bethought us never so well of the enemies whom we see: there are an infinite multitude of enemies [whom we see not,] which seek nothing but to overthwart us when we should do good. Therefore let us sit still in humility, to the end that being shrouded under the shadow of God, we may be upheld and maintained by him. Let us look well to it then, that we follow not what every of us thinketh good in himself: but submit ourselves to God's good will, as I have showed afore.  
Now it followeth, That Moses spoke unto the people, & that the people would not follow his advise, but were disobediences to the mouth of God. This manner of speech hath been expounded already heretofore. But here we see yet more clearly, the proof of that which hath been said afore: that is to wit, that God is despised not only when he speaketh from heaven, but also when folk make none account of his word that is preached by men. It is said expressly That the people were disobedient to the mouth of God. And how? It is not said that God appeared in visible shape, or that there was any voice heard from heaven: but it was Moses th● spoke: it is a man th● saith that the people resisted the mouth of God. Now then we see that God will have his word received with like humility when he sendeth men to declare his commandment, as if he himself were among them. The doctrine that is set forth in the name of God, aught to be of as much authority [in the mouth of a man,] as if all the Angels of heaven came down to us, or as if God showed his Majesty presently before our eyes: yea & it is the thing wherein he will try the obedience of our faith. True it is that we ought to use good discretion when men speak. For if we should receive all that is put to us: there should be no difference between the liars and false prophets that seduce our souls, & the true ministers of God. But if we have sure warrant that the thing which is brought us, proceedeth of God: (as if it should be showed us by the holy scripture, that men should not invent any thing of their own heads, but hold themselves to the pure simplicity of the Law & the Gospel:) it is certain that whosoever maketh any resistance in that case, doth not make war against a creature, but manifestly which God, who will be heard when he speaketh so by men, and serveth his turn by them as by his instruments. Therefore let us bear well in mind this order of Moses saying, which is, that he himself is the speaker, & yet notwithstanding, that the people in disobeying him disobeyed God. For why? Moses had not forged any thing of his own brain; but showed unto them how it was God that had sent him. And therefore it is no strange case that God should find himself grieved, & that his Majesty should be offended, & take the outrage to be done as to himself, when the message that he had sent by Moses was not received. In likewise is it at this day. 
Matt. 10.14. & 40.  And for the same cause doth our Lord jesus Christ avow, that if men refuse to hear the Ministers of the Gospel, he will take that wrong to be done to himself. Therefore let not men make a jest of it, when GOD causeth his word to be preached now adays, and stirreth up men to publish it abroad: If any man think to escape by saying, they be but men with whom we have to do, and therewithal despise the doctrine: they shall know in the end, that it came from heaven, and that they set themselves against God and not against mortal creatures: for he will have his Majesty to be known there. Then if men take him for their sovereign Lord, let them stoop unto him, and do him homage in his doctrine. For he hath Printed his mark in such wise there, that if any man encounter the things that are contained in it, it is all one as if he would put his truth under foot, wherein he hath showed himself openly as in his lively image. Look that we bear that point well in mind. For if earthly Princes revenge the despite that is done to their cotearmours, and think themselves to be misused therein: I pray you is it not much more rightful reason that God should do so, when men make no reckoning of his word? [Yes verily.] For this case concerneth not some painted picture or blazing of arms: but it is the image of God which appeared to us in substance, yea even with such power as we ought to be transfigured into it, as saith S. Paul. That is the thing which we have to mark. 
2. Cor. ●●   
And therefore let such as have the office of preaching God's word look well to themselves that they go soberly to work, & that they may always be able to protest, that the things which they teach are put into their mouths by God. When they be once sure that it is so: let them labour to make all their hearers to feel God's power which is after a sort enclosed in his word, that it may be received as it deserveth, and every man submit himself to it, and God by that means be worshipped of all men, and served with one accord. And therewithal let them defy all rebels & despisers. When they see the heathenish sort fall to scoffing at the doctrine which they bear abroad: let them assure themselves that the things which they have uttered, shall suffice to send all these to the bottom of Hell, which do so set themselves against them, according to this saying of Saint Paul, 
2. Cor. ●  that the Preachers of God's word are armed with such a sword, as is able to confound all such as will not obey the doctrine. And herewithal likewise let every man have an eye to himself, and when he cometh hither to be taught in the name of God, let him be prepared with such lowelines and modesty, as he may perceive that it is God which speaketh, and be moved to bow down his neck, to receive his yoke patiently. And as for those that will needs play the wild beasts: let them understand that here is sentence given upon them, so as they may well plead against it, but they shall win nothing by their shifts, because it is said that all such as obeyed not Moses, were disobedient to Gods own mouth.  
And now Moses addeth expressly, That the people were presumptuous, in that they would not be at rest. And this importeth very much. For it doth us to understand, that there was never yet any unbelief or stubbornness in men, but it was matched with loftiness, and pride, which puffed them up in such wise, and made them so far out of patience with themselves, as they fell to checking against GOD, and to give themselves to all evil. And that is the cause why unbelief is so behated afore God. Sometimes it will seem to us to be over great rigour, when GOD punisheth them so sore which cannot [find in their hearts ●o] harken to his word. For we excuse them by ignorance, forasmuch as they were not well assured that it was God that spoke: and in the mean time we look not to the evil that ●urketh in covert, which God perceiveth and judgeth: that is to wit, that men are inwardly as full of poison as toads, and that they be stuffed with pride, which maketh them to mount up in such wise, as in effect they refuse to obey God, forasmuch as they vouchsafe not to yield all superiority to him. That is the cause why pride or presumption, is matched in this place with unbelief. And it is the same thing which I have declared afore, namely that the true hardiness must be grounded in God, so as men must not attempt any thing upon opinion of their own power, nor persuade themselves that they have this or that: but only stand unto that which God promiseth us. If it be not so with us: then will our hardiness be turned into presumptuousness. And in this respect ought we to condemn men's rashness when they advance themselves too much: and to commend their invincible constancy, when they submit themselves out of hand to God's word, so that having once his promise, they rest upon it as upon a rock despising all stumbling blocks, & keep on their pace still, notwithstanding any trouble or storm that can be stirred up against them, or any threatening or menacing of them. It will be said divers times, that God's servants are wilful: because they will not serve for any thing, nor for all the worldly reasons that can be alleged. This and that shall be brought in, and we know that nothing is easier than to strike sail at every blast of wind as they say. But we see that such as purpose to serve God, do shut their eyes against all dangers, insomuch that although all should go to havoc, yet will they not cease to do the thing that is commanded them. Lo here a wilfulness: yea verily, according to the opinion of the flesh: but yet in very deed it is the true hardiness. Why so? Because it hath the good foundation. Heaven and earth are of great weight: and yet is all that huge building grounded upon the only word of God. In what good plight than shall a particular thing be, when it is founded upon the same? Thus ye see what we have to gather upon this text, that the people was presumptuous in that they yielded not to God, when he commanded them to sit still.  
Now, to the end we may know, that when God hath once spoken, they be no threatenings to scar babes withal as they say: he addeth for a conclusion, You went up, and behold, the Ammorrhyte that dwelled on the hill came out before you, and chased you as wasps or Bees do, insomuch that they smote you in mount Seir even unto Horma. Hereby Moses showeth that the people were taught after the manner of fools, that is to say, by their own harm. And good reason it is that when we will not believe Gods single word, we should pay very dear for our experience, and be made to know in spite of our teeth, that he will be steadfast in his purpose, and bring the thing to pass that he hath spoken. And hereby we be warned not to provoke God's wrath, nor to tempt him. So soon then as he speaketh, let us stand in awe: for it is a part of faith as is showed by the example of Noah in the eleventh chapter to the Hebrews. 
●●b. 11.7.  It is said there, that No beheld the flood at such time as men made great cheer in the world. How so? for God had told him that the world should perish, and he contented himself therewith. And therefore let us not tarry till God arm himself and utter his power against us: but as soon as he hath spoken, let us be afraid, that we may prevent his wrath: and then shall we be taught as we ought to be, to our welfare. But if we be hardheaded, and think that all that ever is said is but a mockery: we shall find to our confusion, that God hath an effectual word, and that his hand and his tongue go together, so as all that ever cometh from him shall be found to be certain and infallible.  
Also we have to mark this similitude that Moses setteth down here: namely that the Ammorrhytes came out like Bees. For we know that when Bees are angry, they sting men: and they regard not whether men be too strong for them, but they fly upon them with such choler and fury, as they cannot but be astonished. They seek to sting their eyes: so as there is not the hardiest of them, but he is put to his shifts, and is feign to run away from those little pretty fowls. Moses then hath used this similitude, to show that the enemies had lions hearts, because God had encouraged them. For it belongeth to him only to strengthen men. When it pleaseth him to defend us, though our enemies were as mad as might be, yet should they shrink away, and be dismayed at a thing of nothing. But else, if there were but little children against us, GOD would so strengthen them, as we should not know where to become, but be discomfited before them. Therefore let us not have an eye to the strength of men, nor to their furniture. For our Lord will stir up folk against us, that could do nothing afore, and in whom there was no likelihood at all: and we shall be so cumbered to withstand them, that to our seeming, all the world is against us: and moreover we shall be so dismayed, and GOD shall so bereave us of all sense and reason, that even a visor shall be enough to scar us out of our wits. Thus ye see what we have to consider in this similitude which Moses hath set down here in the text.  
Finally he saith that the people being so discomfited, fell to weeping, but God heard not their cry, and so they tarried in Cades Barn according to the time that they abode there. Some supply it here with these words, according to the time that you abode in other places, and they say that they abode there nyneteene years. But that cannot be proved by the holy scripture, & the makers of that gloze were the jews, who have turned all the holy scripture topsiteruie, with their dreams and dotages. The meaning of Moses is far otherwise. For his intent is to put the people in mind of their long abiding at Cades Barn, because God held them there as it were at a bay: and to make them call to remembrance and consider the better that his pulling down of their pride after that manner, and his causing of them to feel that they ought not to range abroad at random when God shutteth the gate against them by forbidding them, was a just punishment from heaven. Moses then intendeth here to 'stablish the people the better in the knowledge which they ought to have had long ago concerning God's justice, to the end that the same may humble them, & touch them the better with repentance. That is the plain meaning of the text.  
Now we see here first of all, that men recoil a hundred paces back, when they ween to go forward but one, at leastewise beyond the will of God. This people was near their enemies, they did but put themselves in a readiness, and as soon as they were armed, they gave charge upon them. They needed not to retire for the matter, that is to say, they needed not to remove: for we see how they be chased, and not only beaten down there in the same place: but that God also driveth them before the wind, as chaff or dust is driven. Ye see then here is a fair lookingglasse to show us that when men presume to make themselves redoubted, they do no sooner set one foot forward, but God plucketh them an hundred leagues back, and that to their great confusion. What is to be done then? Obedience must always be as a cresset unto us to show us the way, so as we may first and foremost know what God hath appointed, and thereupon take courage to go, when we be sure that he guideth our footsteps. For thereupon we may boldly conclude, that the end thereof shall be good, and that there shall follow nothing of it but prosperity. But contrariwise, if we will needs be leaping out, when God will have us sit still at home: it will cost us very dear. Thus ye see what we have to remember upon this text of Moses, where he saith expressly that the people were chased even unto Horma, and that they came unto Cades.  
As touching the weeping that is spoken of here, it should seem that there was some repentance in them before, and that now the same was doubled: and yet notwithstanding it is said that it was but lost time, and that the people's weeping booted them not at all. This at the first blush might seem contrary to other texts of the holy scripture. 
2. Chr. 6.24. & Esa. 65.23  For it is said that as soon as sinners acknowledge their faults and do but sigh for them, God receiveth them to mercy, yea and even preventeth them. It is said that he tarrieth not till we cry, but that he preventeth our crying: or at leastwise that whensoever we pray, he is ready to hear us. But here it seemeth that the people repented, and yet that God letteth them alone, so as they languish still without faring any whit the better for their repentance. As touching the thing that we have seen, it was set down to show us that the people had a false repentance, as men commonly have, soothing themselves through hypocrisy, and bearing themselves on hand that they be well sorry for their sins, when there is still some back nook behind, so as they consider not the mischief so deeply as it were meet to be searched. True it is, that God will not suffer us to be plunged in [sorrow for] our sins, so we bethink us of them earnestly: but all our seeking is to cover them, and to forget them quite by our good will. Now then, we have so much the more need to pray God to work so in us, as we may not be double hearted to flatter ourselves. 
jere. 13.23. & Rom. 2.5.  And for the same cause the holy scripture telleth us, that he which knoweth not how hard it is to come to repentance, deceiveth himself.  
The Papists imagine, that they can help themselves and further themselves to repentance by their own free-will. Lo what their overweening is. But let us understand that it is a singular working of the holy ghost, when it pleaseth him to lead us to repentance. For what else is it than a renewing of the man? Is it in any man's power to create himself? No: but God fashioneth us new again, and therefore that praise is to be given unto him. Again, our wits are utterly dulled or rather stark blind. God must be feign to enlighten them. And is that in our power? Whereas there is nothing but corruption in our hearts: whereas there is nothing but secret rebelliousness and malice: God must be feign to rid and cleanse away every whit of it.  
And therefore let us mark well that there was no repentance in this people, although they were touched before. It might well be a sign that God had compassion of them: but true repentance requireth not only an acknowledgement of our faults, but also that we should be sorry for them, and that upon the feeling of our own evil, we should go unto GOD, referring ourselves wholly unto him, and seeking nothing but to be governed thenceforth by him, forasmuch as we have nothing but frowardness in ourselves. But the people were not yet come to this point: and so we see they were not ripe to repentance. And as touching their weeping, true it is that they had some feeling and understanding: but that was not enough yet.  
Furthermore let us mark well, that Gods refusing to hear the cry of the children of Israel, was not to shake them off utterly. And there is not a text better worthy to be noted than this. For it importeth great instruction for all our whole life. I say then that God hearkened not to the people's weeping, and yet notwithstanding that he did not utterly shake them off, nor was altogether deaf to their request. And how may that be? For sometimes God heareth us not to outward appearance, and yet howsoever the case stand our prayers are not unavailable, but do us good.  
As for example: When a man hath played the unthrift, GOD plucketh him back, (there are examples enough to be seen thereof commonly:) and when another hath been given to gluttony and excess: another hath been a whormonger or a drunkard, and another hath been a blasphemer: very well, God seeing men become such beasts, subdueth them by force, he sendeth them afflictions which last not for a day or a month only, but linger upon them a long time: whereupon the one sort take the bridle in their teeth, and chaw upon it with fretting and chase against God, continue still sturdy and stubborn in their sins: the other sort grant that they have offended, and are sorry for it before God, beseeching him to vouchsafe to moderate his rigour, & to assuage the pains which they endure. And yet in the mean while, their misery abateth not, but they continue at the same stay that they were at before. It should seem then that their prayers are lost, & that God gave deaf ear unto them. Now although such folk pray heartily: yet let us mark that Gods hearing of them is not to outward appearance. And why? Because he knoweth that it is good for them to be so under his rod still. Even so was it with this people: it was to their benefit for them to be put in mind of their lewd dealings every minute of an hour. But yet for all that, he faileth not to have compassion of them: for he giveth them patience, and afterward maketh their afflictions to do them good: insomuch that although they were irksome to them, yet did they stand them in stead of medicines. Ye see then that God doth sometimes hear us, and yet notwithstanding it appeareth not so to any man's thinking, yea and even we ourselves may suppose that we have lost our time. True it is that God will surely reject the yell of the wicked when they cry out unto him, and that he will laugh at their weepings: and it is not to be marveled at. And yet in so doing he faileth not to accomplish his promise, which is, that he will hear all them that cry unto him. 
〈◊〉 22.27. & Chr. 7.14.  And why? For this promise belongeth to none but such as cry unto God rightly, and come not to him with windlasses and feigning, according to this express saying of the psalm, 
〈◊〉. 145.18  that God is near to all such as call upon him, yea, as call upon him in truth. Then if we will be heard at God's hand, we must first and foremost have our affections cleansed. And therefore his rejecting of the hypocrites when they cry unto him, is no counterworking against his promise: For they be unclean. In deed they howl, and they will not stick to say, alas my God, they will make lamentation enough: but forasmuch as they seek not God of a desire to come unto him, but in stead of coming to him, would recoil back from him if it were possible: their crying out, my God, is as though they were upon the rack. Now then, this howling of theirs is brutish, and hath no affinity with faith to do them good withal. But the thing that I told you of even now, hath another manner of thing in it: that is to wit, that [divers times] God will not hear us to deliver us from the bodily punishments that he sendeth us: and yet in the mean while he ceaseth not to be merciful and well minded towards us. And therefore let us bear in mind, that when our Lord sendeth us any diseases, so as one is stricken with poverty, another is smitten after another fashion, and every man hath his grief: if we pray unto him, and the misery is as though it were tied to our shoulders, and he maketh no countenance to hear us: it is not to be said therefore that God letteth us alone therein, to drive us to despair. But if we bear the adversity patiently which he sendeth, let us look to be delivered of it in the end: and in the mean while let it suffice us to be comforted by his holy spirit, and let us hope that he will not suffer us to be tempted above that which we be able to bear. 
〈◊〉. 10.13  Thus ye see how God heard not the people's cry, and yet that they which have sought him with a true and rightmeaning heart, have not lost their labour. God showed not by outward deed, that he heard them, and yet in the mean while he made their bodily punishment to serve to the welfare of their souls: insomuch that albeit they lingered there by the space of forty years: yet were they not disinherited of the kingdom of heaven. Whereas they were disappointed of the land that was promised them: therein they felt God's wrath: but yet did they overcome that temptation through faith: I mean them that came again into the right way, and grew not hard hearted as the most part did, which did nothing else but chafe upon the bit, as we have seen afore. And herein we see, that if we have true repentance of our sins, we shall find that God is not unmindful of our requests, though he hear us not so soon as we would: and that yet notwithstanding our repentance must keep us still under, so as although that (to our seeming) the gate unto God's goodness is shut against us, and he will not admit us in: yet nevertheless, our prayers shall not be in vain. For God will show in the end, that he was not deaf to our requests, but that he heard them to give us such assuagement of our afflictions, as he knew to be meet and expedient for our welfare.  
And finally let us mark well that if God have punished us, yea & that the affliction hath endured a long time: the remembrance thereof must be well printed in our minds, that we become not like those which forget Gods chastisementes within a day or twain. And that is the cause why Moses saith to the people, According to the days which you have tarried there. As if he should say, ye ought to bear it well in remembrance. For it seemed to you that ye should never have come soon enough into the land of blessing: but God made you to retire from it, & it ought to have been yet longer time ere ye had come there. Think upon it, & consider how it was God's hand that held ye there as it were shut up in close prison. Now then, although God have delivered you from it: yet must you bear it in mind still, according as we see how king Ezechias speaketh thereof in his song, 
isaiah. 38.15.  saying that he will bethink him of the years passed with heaviness and grief of heart, and call to mind the chastisementes that he had received at God's hand, thereby to hold himself in awe, that he fall not back again into the same faults for which he had been punished. Thus ye see how we ought to think upon the corrections that God shall have sent us, that we may profit ourselves by them. And therefore let us not resemble this people that are spoken of here: but whensoever we be chastised at God's hand, let our sorrowing be in such sort, as we may have wherewith to comfort ourselves in his grace. And therewithal let us hold ourselves thenceforth in his obedience, never to provoke him as we had done before.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to touch us with them more and more, in such wise as we may not only ask him forgiveness for our transgressing of his commandments so many ways: but also desire to be reform by his holy spirit, that by his power we may fight against all our own lusts, and against all the temptations of the world, and quietly go through with our calling, until such time as being delivered from all fight, we be received into the heavenly rest that is promised us. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the xxv. of April. 1555. The eleventh Sermon which is the first upon the second Chapter.  
THen turned we and drew to the wilderness by the way of the red Sea, as the Lord had said to me: and we compassed about mount Seir many a day.  
2 And the Lord spoke unto me, saying:  
3 Ye have gone long enough about this mountain: turn ye towards the North.  
4 And warn thou the people, saying: ye shall shortly pass through the borders of your brethren the children of Esau which dwell in Seir, and they shall be afraid of you: but take ye good heed to yourselves,  
5 That ye provoke them not: for I will not give you so much as one foot of their land.  
6 Ye shall buy victuals of them for money, and eat: and likewise ye shall buy water of them for money, and drink.  
7 For the Lord thy God hath blessed thee in all the works of thy hands. He knew that thou shouldest journey through this great wilderness. The Lord thy God hath been with thee now these forty years, and thou hast wanted nothing.  
HEre we see more fully the proof of the matter that I treated of yesterday: that God in chastising men, doth teach them to obey him, & by that means holdeth them in awe by force, because they would not submit themselves to him willingly: And secondly that he trieth their obedience, by reyning them back, whereas we of our own nature are desirous to press forward, and to purchase ourselves estimation. Moses then saith, that the people turned back after they had been so beaten by their enemies: For before they could not be tamed by no means. God had commanded them what they should do: but we saw they rebelled for all that. When he said, be ye still: they were in a heat and would needs be running upon their enemies: And when he said, go not: they would needs run faster than before. But were they once taught to their cost, and had God once performed his threatening, by making them to be overthrown by their enemies: then were they pliable enough: But it was all too late, as we commonly say in the proverb, a fool is never wise till he be well beaten. Now hereby we be taught how greatly it is for our behoof to be so dealt with. For except God bring us home to him by correction: it would be unpossible for us to be such as we ought to be, so as we would hearken to his voice and follow him whithersoever he commandeth us. Therefore we must be feign to be prepared with stripes of the rod.  
Furthermore, let us learn well the thing that hath been declared heretofore, according also as Moses showeth it to the eye: that is to wit, that God will suffer us to languish: and that although he be merciful to us, and have forgiven the sins that we have committed: yet must we be feign to suffer for a time. We shall sigh unto him, and yet will he let us alone in our miserable state and plight: but in the end, all shall fall out to our benefit. For had God set open the gap to the children of Israel, and given them entrance into the promised land: within a day or two they would have forgotten that horrible crime of theirs in murmuring against him, yea (& as much as in them lay) even in forsaking their heritage: they would never have thought upon their unthankfulness and disobedience. Therefore it behoved them to be chastised a long season, so as they might never forget the offence that they had committed. Now then, whensoever we have provoked God to anger by our disobedience: let us not think it strange though he do not at the first dash deliver us from the adversity that he sendeth us for a chastisement. For our sin would not be printed so thoroughly in our remembrance at the first day as is requisite. God therefore must be feign to work after such sort, and to make us to languish, as I have touched before. And in good faith, what else is all this present life but such an exercise? Wherefore hath God made us subject to so many miseries? we be no sooner scaped out of one mischief, but anon there cometh another in the neck of it, so as there is never any end. And all is to teach us this lesson, which we cannot remember if we be not enforced to it. Besides that, we would forget it by and by, if our Lord did not (as ye would say) incorporate it into us, so as we may be prepared and led of nature to say, see how our God exerciseth us with many miseries, and he doth it because we be wretched sinners. And yet for all this, can we frame ourselves to his lure, and not rather draw clean contrary to his will? Therefore is he feign to teach us, that spite of our teeth we be in his hand, and he hath all sovereign dominion and Lordship over us.  
Again to come to particularities, whensoever God sendeth a man any affliction, let him bethink himself, that besides the common miseries of this flightful life, god intendeth to give him a particular instruction. And let us not say, why doth not this man or that man deserve to be chastised as well as I: according to the common manner, which is that every man would be privileged above others? nay let every of us yield to receive the rod patiently at God's hand, assuring ourselves that he chastiseth us measurably, & as he knoweth to be for our profit. Thus much concerning the retiring that is treated of here.  
Furthermore if our Lord pluck us back, and whereas thing were in good forwardness, and there was good likelihood that all should have flourished and been in great prosperity: if we see a sudden confusion, and that the same continueth afterward, and things go on from worse to worse: let us understand that it is for our sins sakes, & because we have perverted the course of God's goodness. For he [for his part] never faileth to go forward with the good that he hath begun to do for us: but we cannot abide that he should continue it, we hinder him as much as in us lieth. And therefore is he feign to handle us as we deserve.  
Besides this, let us assure ourselves that when we obey God, then hath he made his corrections available in us. True it is that a great number do harden when God goeth about to subdue them: ye shall see them grow wilful and full of venom against him. But God worketh after such a sort in his chosen, that when he smiteth them with his hand, he doth also touch them inwardly with his holy spirit, so as their hearts become soft that they may obey, by reason whereof the corrections do them good. Although then that the miseries which we endure are hard and contrary to our nature: yet must we think them good, because God maketh them to serve for our welfare after that fashion.  
Now Moses saith expressly, that after the people had fet a windlasse and trailed about the mountain Seir, they came to the north side, even as God had commanded him. Wherein we see the thing more clearly which I have touched: that is to say, that there is a pliableness in the people which was not in them before: they be now become tractable. And although they wandered a long time, so as they might have been out of patience every day, and have taken occasion to murmur, and to have made sedition: yet notwithstanding they went still forward. And why? for the corrections which they had received, had wrought a change in them. We see then that Gods reforming of men by punishing them for their sins, 
1. Pet. 1.7.  is as a furnace to melt them and cast them new again in. And therefore if God have let us alone here at out ease, and we fall to kicking against him: let us assure ourselves it is more for our behoof to be corrected by some chastisement. And therewithal let us beware that we profit ourselves by it, and that we become not worse than they were which are set forth to us as an example of disobedience and stubbornness. Harden not your hearts as your fathers did, 
Psal. 95.8. & Heb. 4.7.  saith the Lord. And yet notwithstanding we see that this people (how stubborn and froward soever they were) miss not to go about the mountain a long time, after God had so chastised them: that is to say, they were driven to know that it was in vain for them to resist the hand of God. Howbeit we see yet some obedience, in that it is said, that they waited to have a new commandment, so as they durst not remove one step, [till they had it.] It might seem that God mocked them to go round about after that fashion. They might have said, what shall become of this in the end? If God will have us to tarry, why lets he us not alone? Or if he will have us to go, why showeth he us not the way, to say, go forward? He holds us here like little children, so as we do nothing but fetch a circuit without departing out of one place, and when we have tired our legs never so much, we are never the further onward on our way, The people might have descanted after that fashion. But what? They tarry till God say to them, Turn ye that way. We see then yet still how this chastisement had done them good in that behalf. And hereupon let us mark what true repentance bringeth with it. Where as we were deaf when God spoke to us, and gave no ear to his voice: we must hold ourselves in awe under him, and look what he saith, that must we do, and no more. That is the chief fruit of repentance. And if it appeared unto us in this people which was so stubborn and untamable: what excuse will there be for us, if we will not receive the things that are spoken to us in the name of God: but rather will be still replying, and have not the wit and discretion to suffer ourselves to be guided by him who only can lead us aright? So much the more than ought we to restrain ourselves from attempting any thing, unless God command it.  
Moreover it is said that the people shall pass through the country of Edome, without provoking of the inhabitants. First of all it is said, They be your brethren, the children of Esau. We know that Esau was the brother of jacob, who was the Patriarch, and (as ye would say) the wellspring from whence this people descended. And for as much as Esau came of the line of Abraham: a part of the land of promise had belonged unto him, but that he was cut off from the inheriting thereof, howbeit not by the pleasure of man, but by the heavenly ordinance uttered by God yea even while their mother Rebecca was with child of them, 
Gen. 25.23. & Mal. 1.2. & Rom. 9.13  inasmuch as he said that the elder should serve the younger. But yet for all this, Esau ceased not to be jacobs' brother still. And their children ought to have continued the same brotherhood & kindred betwixt them afterward. Mark that for one point.  
Another point is, That God gave mount Seir in possession to Esau: it was his lot. When he had excluded him out of the land of Chanaan, he gave him the other country for himself and his successors. Forasmuch then as it was assigned him of God: it was not for men to attempt to deprive or bereave him thereof. Now as touching this brotherhood, God will have it to move us, and to be as a certain bond to knit us together, so as nature may persuade us to be kindehearted one to another, and restrain us from doing wrong or harm to any man. True it is that there is not fleshly kindred between all men, to make them so near of blood as they might call one another cousins, and name themselves be any lineage whereof either other were descended: but yet is there a certain common kindred in general, which is, that all men ought to think how they be fashioned after God's image, and that there is one nature common among them al. Even the heathen men knew that very well. So than whereas we have some discretion to maintain peace and concord, and to yield every man his right without taking away of any man's goods, & without committing of any extortion or outrage: and we pervert the order of nature, and are worse than the wild beasts which make countenance one to another when they be all of one kind. For the wolves are not at such variance among themselves as men are. And therefore let us learn, that although there be not any near kindred among us, yet notwithstanding in as much as we be men, there ought to be some common bond between us, and a certain brotherly love. But there is yet another consideration among Christians: for God hath adopted them to be of his household: and that ought to avail more than all the kindred on the earth. For seeing that God hath told us that he intendeth to take us to himself, because that being of his Church we be as it were his own children, and call upon him as with one mouth, saying our father: if we nevertheless agree as cats and dogs among ourselves: may it in any wise be borne withal, specially considering that we cannot claim him for our father, unless we be governed by his holy spirit: [No surely:] For either his spirit must cry in our hearts: or else we shall have our mouths shut. 
Rom. ● 15.16.  Again on the other side, by what title can we claim so great a benefit and honour as to be the children of God: if we be not members of jesus Christ? But we be not of his body, but upon condition aforesaid. Whosoever then hurteth his neighbour, whosoever is void of lovingkindenesse and pity, whosoever layeth to catching and snatching on all sides: the same (as much as in him is) rendeth jesus Christ in pieces. And therefore let us mark well, that when God allegeth kindred: we be warned to consider in what degree God hath put us, and what union he hath set among us, & every of us to discharge himself faithfully thereof, to the intent that whereas God hath set us together to maintain us in good agreement and love: we make not a confused disorder. Let that serve for one point.  
But if we consider the common trade of the world, how it should seem that men have conspired to do clean contrary to God's commandment: it is so far of from neighbours to think that Gods placing of them near together, is to the end that every man should serve his neighbours turn, and all employ themselves to the common profit, without hurting or grieving one another: that even brothers think it lawful to shift every one for himself, and there is none other life with them, but to draw still to themselves without any pity or compassion. How then shall the neighbours be brethren, which have but some acquaintance a far of: seeing that they which were borne all in one belly, and are all one man's children, bear no more friendship one to another than wild beasts, but rather much less? Truly it should seem that some will needs be brethren, even in spite of God. For if it be to do some mischief, or to play some devilish prank to the overthrow of all goodness: then they can skill to allege, we have this, and we have that, we be countrymen, we be neighbours children borne all in one town. Lo how the wicked can find themselves to be cousins and brothers. And what to do? To rise up against God, to put all things out of order, to make quarrels and frays, to maintain themselves in all looseness, and to procure all manner of stumblingblocks, that God's name may be blasphemed and all honesty perverted. These are the brotherhoods and cousiningships of the world, as is to be seen too much. But when it cometh to the point that every man should help his neighbour, and abstain from doing him harm or annoyance: men be so far of from abstaining, or from thinking that God united them together, or that God hath created them after his own image, or again, that they be bound yet with a straighter bond, inasmuch as he hath adopted them by his Gospel to be members of his son jesus Christ, and heirs of the kingdom of heaven: men (I say) are so far off from thinking any such thing, that they pervert the whole order of nature, with worse than beastly fury. But yet is this text sufficient to condemn men if they walk not in all mildness, and be not more kindhearted one to another than they be.  
Now let us come to that which is added here in the second place: which is, That God had given Mount Seir in possession to Esau. True it is that when he compareth Esau and jacob together, 
●. 1.2  he saith by his prophet, Is not Esau jacobs' brother? And yet have I placed him in a hilly country, in a stony and barren country: and I have given you a fruitful and fat land. Hereby the people of Israel are put in mind, that God had bestowed many more benefits upon them, than upon those that went afore them. For Esau was the elder son, and yet did God disherit him of the land that he had promised to his grandfather Abraham, and to his father Isaak. And why did God so? we see none other reason, but for that he listed to utter his free goodness towards jacob and his lineage. The people of Israel could not say, we were the more noble and excellent: for the birthright belonged to Esau. They could not say, we were better. No: for we see they were a people set altogether upon malice and unthankfulness. Now then, their inheriting of the promised land befell them not for any worthiness of their own, but through God's mere mercy. And besides this, God had also provided for Ishmael who was half a bastard. For the matching of Abraham with Agar was not a lawful marriage. And although it was no adultery: yet was not that marriage altogether allowed of God. But yet did God provide for Ishmael, in as much as he said, I have heard him. If the case stood so with Ishmael, much more reason was it that Esau should have some place, and that God should extend his blessing even to those that were of his lineage. And for that cause did he give him mount Seir. Now therefore, in this consideration the people of Israel ought not to trouble him, but to let him alone with the portion that was assigned him from heaven.  
Here we have a good lesson to gather, which belongeth to us all. Although mention be made here precisely of the lineage of Esau, which were called Edomites and Idumaeans: 
●. 32.8.  yet notwithstanding, as we shall see hereafter in the song, God declareth that according as he made the partitions and stretched out his meeteline, so were the realms and countries divided. Let us not think that the world is ruled by fortune, and that things are so entangled, but that God guideth all by his providence and power. He than hath stretched out his meeteline to appoint every people their country to dwell in. But yet for all that, we see how men have transposed those bounds. They will not stick to confess that bounds are a very holy thing. And truly [the transgressing in that behalf] shall be more punishable, than if a man had offended in any other deed. Likewise money because it is that thing whereby men intercommon among themselves, is a privilege and (as ye would say) a sacred thing. In like case is it with the bounds [meres, and buttels] of fields: for without them, all would go to havoc, so as men would eat up one another. We will well grant this as in respect of a field or a meadow: but we see that the pride, Ambition, and unsatiable covetousness of men have so carried away their minds, as they have not been ashamed since to transpose the bounds that God had set. For as touchng such as have enterprised wars against their neighbours, to increase themselves: have they not all broken the order which ought to have been inviolable? yes: So than we see how men are made to spite God through their ambition and covetousness. And yet this mischief continueth still at this day, and is inflamed more than ever it was.  
But yet for all that, this rule shall hold for ever: that is to wit, that look what lands, what kingdom, what Lordship, what principality, what state, or what free city soever there be: we may assure ourselves, that the distributing of them after that sort, is done by God: and that whosoever wageth battle against them, doth as much as in him lieth to break the bounds which God hath set. I mean here such wars as are taken in hand through ambition, or covetousness, or pride. Otherwise, we see here, that the children of Israel ought to make war: for God avoweth their doing, because he had ordained them to be owners of the land, and will have the former inhabiters driven out as they deserved.  
But are wars made nowadays by the authority of God? Have men an eye to the thing that is lawful? Yea, or do they tarry till they have commandment from God? Nay, they go to it in despite of him, the devil drives them forward. True it is that if a man reason of Realms and Principalities as they be nowadays: it may be alleged, how hath this realm been invaded, and how hath that country been conquered? Yea, but yet for all that, it is not for men to remove bounds. Although they have been confounded: yet is it not for us to enterprise any thing. For our Lord hath not given us commission so to do: he hath reserved that to himself.  
But let us mark likewise, that when men have once altered the order that God hath set, he must needs overthrow them. And that is the cause why there happen so many changes, and it is marvel that there are not seen yet a hundred times more. Surely if God had not a special regard to the preservation of mankind: no doubt but we should see alterations of kingdoms every day, so that within two or three days, he that is now a king should be but as one that were dressed in a player's apparel, to play an interlude upon a stage. But yet for all that we must mark well, that the alterations of kingdoms which happen, do serve to punish the changes that were made afore, when men removed their bounds at the beginning, and would needs pervert the order that God had set. Nevertheless, howsoever the case stands, let us bear this lesson in mind, that God hath limited realms and countries: and that whereas it is his will that there should be principalities established every where, forasmuch as the same cometh of his providence: it behoveth us to hold ourselves contented and not to alter any thing, unless we have good warrant that he openeth us the gate and armeth us. As for example, if violence be offered unto us, then is it certain that if God give victory to him that was wrongfully assailed, so as he overcome his enemy and put him to flight: that is a change that cometh of God. But as for to assail [vnprouoked:] that (as I said afore) is not to fight against creatures, but against the living God.  
And let us weigh well the words that are set down here: Thou shalt not provoke them (saith he) and they shall be afraid of thee. And he addeth afterward, Thou shalt buy the bread that thou must ease, yea and even the water that thou shalt drink, so as thou must always have thy purse open to pay and content them. Here we see that when God intendeth to maintain a people in their possession, he provoketh them not to make them misbehave themselves, for even therefore did he cast that fear upon the Edomites, to the end that the children of Israel should not have any occasion of war. We shall see hereafter how God hardened the hart of Sehon, and inflamed the other inhabitants of the country, 
Deut. 2.24.32.  so as they armed themselves against the people of Israel, because he was minded to drive them out. And so did he show the children of Israel by effect, that they had just cause of war. But whereas he held the Edomites in awe, and inclined their hearts in such wise as they gave passage to the children of Israel, and bought and sold quietly with them: therein we see (as I touched before) that when our Lord purposeth to maintain a people in their possession, he will give them such a mind as they shall not provoke their neighbours, nor open them any gap by striking up the drum, or by sounding the trumpette first themselves. To be short, the war shall not spring on their own side. Therefore we must conclude, that when a people do put forth themselves, or when a prince will needs attempt foolish enterprises, and be meddling here and there: we may perceive it is Gods doing, of purpose to overthrow him and to bereave him of the country that he had given him. So much the more than ought we to pray God to maintain us and to make us mild and peaceable, that we may not follow those whom we see to have their heads full of unquietness, so as they must needs be meddling with one thing or other. Let us abstain from such things, that our Lord may maintain us in peace: for that is the true mean, as I said afore.  
Herewithal also we be taught, how men should behave themselves in their wars (provided always that the war be rightful and holy, and such as God alloweth of:) that is to wit, in such sort as no man be vexed, and that there be no pillage, no saccage, nor no extortion committed. For it is said, ye shall buy the bread that ye eat, yea and ye shall pay ready money for the water that ye drink. If God command the people of Israel to buy water to drink: how much rather should they that make war, pay for wine and victuals, & such other things as cost ready money, to those that are not their enemies? For the thing that is said here, is spoken of the Edomites. But how is this observed nowadays, I pray? In deed there are Edicts and proclamations enough made: but the world sees how they be kept.  
Yea and who be most troubled with the wars, but such as bear the burden of it? And that is even the country. When a king or a prince is about to make war, it seemeth to be for the common weal: & so are men made to believe. But in the mean while, when the poor subjects have paid a sort of tallages, taxes, and impostes for the maintenance thereof: yet must they be still bitten to the bone, so as the enemies shall not be more vexed, than they under whose name and title the war is made. They can well enough make markets for men to sell their wares in, and bear them in hand they shall have ready money. But what? the thing that is worth three shillings, shall be esteemed at one. And most commonly they take up victuals and pay for them as they list. And so we in effect, that all the wars which are made nowadays, are but robberies: and that the cruelty and unnaturalness is so excessive, as tendeth to utter confusion: so as it should seem that men are bend to banish all equity, and that war cannot be made without the forgetting of all uprightness, that there may be no more law, but that men may become wood beasts. Lo to what point the world is come.  
But yet for all that, like as this doctrine cannot be wiped out of the holy scripture, so can it nor also be blotted out of god's book of records, that he should not judge the world according as he hath pronounced thereof already: that is to wit, that the men of war which will needs enrich themselves with other men's goods, are condemned at his hand, whatsoever they allege for themselves, notwithstanding that they have taken it up of custom to spoil and rob, because they have not sufficient wages, or whatsoever colour else they can pretend. They may well appeal to kings and princes for to be their warrant: for they shall lead the dance, and be driven to answer as captains of thieves: and all their soldiers shall follow after them, as partners of their wickedness. Now forasmuch as we see such disorders in the world, we be warned thereby to pray unto God, that he suffer us not to be wrapped in the same. And when we ask him our daily bread, let us have consideration to think thus: Ah good Lord, grant us the grace that every of us may live of his own labour, and be in peace: and that when the drum is stricken up, we may not play the mad bedlams, nor give ourselves to spoiling & robbing, but hold ourselves in quiet, so as we may take pains and yield the thanks for thy sustaining of us, & suffer every man to enjoy his own, without offering of violence to any man.  
Besides this, if they that make war be expressly commanded to pay for their bread and water: I pray you what ought we to do in peace? For many misorders may seem half excusable when there is open war, and it may so fall out, that they which would feign be gentle, sometimes cannot, but are enforced to do things which they be loath to do, yea even to their enemies. And yet for all that, it is apparent, that if a man take any thing without paying for it, so as the owner or party be grieved, GOD condemneth it utterly, and giveth sentence here against it, yea even though things be never so far out of order, whereby some colour might be given to justify their doings. Now than I pray you what will he do in peace, when we have no cause to grieve one another, but that they which can skill of husbandry may find themselves thereby, the shops are open for merchants and handicrafts men, and there is common policy [for men to be ordered by?] Seeing that God induceth us [by such means] to withhold ourselves from all outrage and extorsion: if we then go about to rob other men of their goods, if every man seek to spoil his neighbour to enrich himself with his goods, if we be so spiteful as to eat up one another without any cause: must we not be condemned double? Yes certainly. Now then, seeing that men of war are commanded to pass without making spoil, & without offering any trouble or extorsion: let us learn that we are much more commanded to walk uprightly & justly, without doing any outrage or any pilling and polling, seeing that God giveth us greater means to avoid it. Thus ye see the effect of that which we have to bear in remembrance.  
And now for a conclusion here is made a rehearsal what GOD had done for this people. The Lord thy God (saith Moses) hath led thee in the wilderness: he hath fed thee with Manna: thou hadst not any natural water to drink, but God gave it thee out of the dry rock: thou neededst not any money to buy thee clothes withal, or to pay for thy charges as thou goest: and is it not reason now that this goodness and just dealing should cause thee to deal reasonably with those by whom thou passest? For the people might have replied. Yes marry, but we have not wherewith, we have been a long time in the wilderness, there were no mines of gold or silver there, we earned not a penny there, neither have we had any trade of merchandise whereby to get any thing. But Moses answereth hereunto, Consider how the Lord thy God hath governed thee. As if he should say, ye have none excuse at all: for ye have wherewith to pay and content every man. And why? For in the wilderness ye spent not any whit of the spoil that ye brought with you out of Egypt: ye were not driven to buy bread, victuals, apparel, or any other thing. So then, now that you are at the point to possess the land that God hath promised you, ye should be too unthankful towards God, and too churlish towards men, if ye should refuse to content those by whom ye pass. And of a truth, although ye had not wherewith, yet should it not be lawful for you to rob them. For our Lord changeth not the order that he hath set, for any poverty that is in men. But if a man that hath no need, do rob or fleece his neighbour of his goods: therein appeareth so much the lewder and outrageouser naughtiness. And therefore let us mark well that Gods alleging of this reason to the people, was to the end they should be the better persuaded and disposed to do the thing that was commanded them.  
And herein we see first of all how God beareth with us: for as a father flattereth his child, and useth great gentleness towards him, & although he might command him at one word, saying, do this or that, without alleging any reason at all: yet he dealeth so gently with him as to say, my child, mark, this is the reason why I would have thee to do such a thing, insomuch that he falleth even to flattering of him: even after the same manner doth God of his infinite goodness bear with us. So much the more than are we to blame on our part, if we suffer not ourselves to be overruled by him, seeing he showeth himself so gentle and amiable towards us.  
And for the second point let us mark, that although no necessity can excuse our sins: yet notwithstanding these are the more to be condemned, which offend unconstrained by any extremity. As how? If a poor man deal unconscionably when he hath not wherewith to live, ne knoweth where to become: yet shall he be condemned: (and if a thief be punishable before men, much more reason is it that he should be so before God:) And what shall the man be to whom God hath given wherewith to maintain himself, if he fall to pilling & polling, and be never satisfied, but is catching and snatching on all sides, and hath no regard of God's blessing, but is always thieving, filching, & deceiving? Such a man is the more to be abhorred, & we must conclude that a horrible vengeance is prepared for such as have offended so wilfully. Now then let us mark, that when God giveth us wherewith to sustain & maintain ourselves, his will is to lead us thereby to be the lovinger to our neighbours, & to do no man any harm or wrong. And so ye see that God's blessings ought to be instructions to us, to make us live uprightly, without attempting any thing against our duty, or without troubling of any body. This is it that we have to remember in the second place. The rest cannot be dispatched as now, and therefore it shallbe reserved till to morrow.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may return to him with true repentance. And again forasmuch as he vouchsafeth to maintain us now in peace, let us pray him to continue the same favour towards us, and not suffer us to be assailed, lest we do wrong or harm to any body, and so open a gap to such as seek to swallow us up, by provoking them against us: but rather that our mildness may make them to sit still though they were willing to be doing with us. And therewithal, our good God grant us also the grace to fight in such wise against our spiritual enemies, as we may get the upper hand of them by his power. Let us then be given wholly that way, and therewithal let us seek to serve men to the uttermost of our power, seeking peace & friendship with all men, till our good God have rid us from all battles of this world, to take us into the endless rest which he hath promised us. That it may please him to grant this grace, not only to us, but also, etc.   

On Friday the xxuj. of April. 1555. The twelfth Sermon, which is the second upon the second Chapter.  
8 Then passed we by our brethren the children of Esau, that dwell in Seir, by the way of the wilderness of Elath, and of Asion-gaber: then turned we, and went in the way of the wilderness of Moab.  
9 Then said the Lord unto me, trouble not Moab, neither provoke him to battle: for I will not give thee any piece of his land to possess, because I have given Are in possession to the children of Lot.  
10 The Emians dwelled there before, which were a great people and many in number, and tall as the Enakims.  
11 And likewise they were counted Giants as the Enakims, and the Moabites called them Emins.  
12 Likewise in Seir dwelled the Horians aforetimes. But the children of Esau drove them out, and destroyed them before them, and dwelled there in their stead, like as Israel hath done in the land of their possession, which the Lord hath given them.  
13 Then said I, now then, get ye up, and go ye over the river Zared. And we went over the river of Zared.  
14 And the time wherein we travailed from Cades barn until we passed the river of Zared, lasted eight and thirty years, even until the whole generation of the men of war was consumed from among the host, as the Lord God had sworn unto them.  
15 For the hand of the Lord was against them, to destroy them from among the host, until he had consumed them.  
16 And it came to pass, that when all the men of war were consumed from among the people,  
17 Then the Lord spoke unto Moses, saying:  
18 This day shalt thou pass the borders of Moab by Are,  
19 And come to the children of Ammon, whom thou shalt not besiege, nor provoke them: for I will not give thee any possession in the land of the children of Ammon, because I have given it in possession to the children of Loth.  
20 This land also was counted a land of Giants: for Giants dwelled in it aforetimes: and the Ammonites called them Zomzomins:  
21 A great people and many in number, and tall as the Enakims. But the Lord destroyed them before them. And so they possessed it and dwelled there in their stead:  
22 Like as he had done for the children of Esau that dwell in Seir, when he destroyed the Horims before them: by reason whereof they possessed their land, and dwelled there in their stead even unto this day.  
23 Also the Caphthorims that came out of Caphthor, destroyed the Euims that dwelled in Hazerin even unto Gaza, and dwelled there in their stead.  
LIke as yesterday we saw that the children of Israel were commanded to pass by the Country of Edom without doing any wrong to the inhabitants, because there was kindred betwixt them, inasmuch as they descended of Esau jacobs' brother: so now they be willed to pass by the borders of Moab and Ammon, without doing them any hurt or harm, because that they also were of kin to them. For the Moabites & Ammonites came of Loath: and God would have the children of Israel to acknowledge it still. And herein we have to note, that here again God tried the obedientness of his people. For the children of Israel had languished now a great while already: and although they had been fed by God's free goodness, inasmuch as Manna was given them daily from heaven: yet notwithstanding if we look upon their travel, the time thereof might seem very long to them, & they might have been exceedingly weary of it. Now again God commandeth them to pass on their way, paying for their meat and drink, and not to take any booty nor to seek any profit or advantage, but to go by entreatance notwithstanding that they could have used force. This might have bred a new hartburning among them. Howbeit forasmuch as they had been well tamed with afflictions: they yielded themselves the more pliable as was declared yesterday. And therein we see what the fruit of chastisement is. When God hath once pulled down our pride, and taught us to bear his yoke: we can stoop to obey him, and we will make no great a do of it. But until that time, our neck is so stiff as we can no skill to yield to any right or reason. Ye see then that one point which we have to mark, is that God tried here the obedience of his people, by forbidding them to make war upon the Ammonites or Moabites. And here Moses allegeth the self same reason again, which I expounded yesterday entreating of Mount Seir and of the Country of Edom. You shall not provoke the Moabites, saith he. And why? For God will not give you their land to possess. As if he should say, it is not lawful for you to attempt any thing, which God doth not avow, and give you leave to do. Now it is certain that he will not suffer you to prosper, if you assail the Moabites, and therefore forbear them.  
And so let us mark well, that such as make wars wrongfully and frowardly, consider not that their ambition and covetousness shall be cursed of God in the end, and that all their preparation must come to ruin & confusion. True it is that such as take wars in hand upon a bravery, shall divers times have great victories and win many Countries: howbeit that is not because God beareth them any favour, but because he meaneth to punish men, sometime the one and sometime the other, so as every one of them shall have his turn. And in good sooth we see that the wars which are made now adays, are like the game of the Barriers, wherein he that winneth to day looseth to morrow. And this is not done by haphazard, but our Lord giveth Satan the bridle, who provoketh and enforceth the wicked to kill one another, and to knock one another upon the heads. For God useth them as Smiths, 
Zach. 1.20.  as he saith by his Prophet Zacharie. But yet herein we have a good lesson, which is, that when a Prince moveth war, he must consider well against whom he doth it, and whether God do give him entrance or no, or else the end of it must needs be cursed of God.  
And hereunto Moses addeth the cause why the people of Israel might not take any thing from the Moabites. 
Deu●  For it is the Lord (saith he) that hath given them the land to possess. Yesterday it was declared, that God did cast out his lines over all the world, and that the partitions were made by him: insomuch that Principalities, Kingdoms, & Common weals have not any thing of themselves, but for that he will have the world to be so governed. Therefore when any man goes about to change the borders that God hath set: he doth as much as he can to violate the order of nature, and the end thereof must needs be cursed. Were this marked thoroughly, we should not see so many garboils as are in the world. For men think not that they ought to yield any account unto God. And in very deed they think not that God meddleth with the governing of men. When they have gotten any victory, they make bonfires for joy, & they thank God with solemn procession: but it is not for that they think so, or for that they be fully persuaded of it: it is but for vainglory that they do it. For if they meant to show that God was on their side: they should lay down their pride in fathering all things upon their own power, or upon their good fortune. Yet notwithstanding it would be thought a very strange thing now adays, if a man should say to them that take wars in hand, Be well advised: for if your cause be not just, lawful, and allowed of God, so as you have sure and infallible witness that you were enforced to make war, and that God hath reached out his hand unto you and showed you the way: all you furniture must needs turn to your own overthrowing. If a man should say so to them, they would think he did them great wrong: but yet were it for their behoof to mark that lesson well.  
Further let us mark, that this must serve us for a comfort. For if we be sure that God hath called us into the place where we be, and that we live there in his service: we have here a promise, that if any man come to assail us, how great force so ever our enemies be of, although they come as a tempest that were like to destroy and mar all: yet notwithstanding we shall be maintained by the hand of God. Now then if our Lord take us so into his protection, and telleth us that we dwell in any country at his appointment: ye see we may well assure ourselves, and defy all our enemies. Contrariwise, if God list to forsake us: we be undone, there shall need no great force to overthrow us. Therefore let us learn to submit ourselves continually to the tuition of our God, and to pray him to be our defence. And when we see great forces prepared against us, let us flee to his promise, and wait to be succoured of him at our need. Thus ye see that the applying of his doctrine to our use, consisteth not in thinking that only princes are taught thereby what they should do: for the mean people also are to be comforted thereby, forasmuch as they may see thereby that God defendeth them as his flock.  
Also let us call to mind what was rehearsed here, concerning kindred. In deed it was treated of at length yesterday: howbeit forasmuch as Moses speaketh of it again, in making mention of the children of Moab and of their brethren the Ammonites: and seeing that God setteth before his people's eyes the kindred which they had with these nations: Let us mark that we must live peaceably and brotherly one with another, because God hath knit us together. In deed we shall not all be kinsfolk in respect of the flesh: but yet is there such a [general] union among mankind, as we ought not at any time to be such strangers one to another, that there should not be some communicating together: & specially forasmuch as we be all created after one likeness, & we see as it were our own flesh & bones in other folks persons, in respect whereof it behoveth us to practise this saying of the Prophet Esay, 
Esa. 58.7.  that we must not hate our own flesh. But besides this, there is an image of God which shineth in all men: and is it not reason that we should do it so much honour, as to reverence it wheresoever it showeth itself? Again seeing God hath called us to the knowing of him, and will have us to call upon him as our father, and hath vouchsafed that we should be marked with Baptism, and be graffed into the body of our Lord jesus Christ, and that he openeth us his kingdom, to take us in thither as into our common inheritance: must it not needs be that we be worse than beasts, if yet for all this, we will not be kind hearted one to another, to be as brethren, and to abstain from all annoyance and extorsion? And herewithal let us mark also, that the nearer God bringeth men together, and maketh any neighbourhood between them▪ the more ready aught they to be to do service one to another: and that if they do it not, it is as a defying of God and nature.  
But now let us see what kindred there was between the children of Israel, and the Moabites and Ammonites. Truly the original of these two peoples was of incest, so as they could not boast of their Pedigree. And in deed the very names of them were everlasting marks of their shame. For what is Moab to say? Of my father. What? that the daughter had conceived child by her own father? Yea: and that (ye see) was a beastly and cursed deed. And again, what is meant by Ammon? [It is as much to say, as] Of mine own people, that is to say, of mine own blood: for he also was borne of the other daughter, who had made her father drunken as her sister had done, and so conceived by him likewise: and all this was against nature. Ye see then that these nations are no better worthy than to be counted harlots birds borne in a brothelhouse: but that they were yet in more horrible plight, because their begetting was against all order and human honesty. And yet notwithstanding, God will have the children of Israel to acknowledge their kindred with them, not for any honour or worthiness sake, but only because of Lot. For although he were so beastly drunken, as to be bereft of discretion: yet did God continued his goodness towards him, and therefore vouchsafed he to favour his lineage & the children that came of his race. And therein we see that God had not an eye to the excellency of those nations to whom he showed himself so beneficial, but that he did all of his own free mercy. Likewise also as touching the children of Israel, if God had looked for nobleness to move him to show himself so gracious towards them, and to deal so friendly with them: what would have come of it? For the chief stock among them was the tribe of juda. 
Goe 38. ●  And whence came Phares and his brother Zare? Even of incest too. For juda thinking to have meddled with a harlot as common as a Colmanhedge, had to do with his own daughter in law, & played the beast as dogs and bulls do. Ye see then it was so great a villainy, that even the Heathen men would have been ashamed of it. They that never knew of God nor of Religion, could not have done worse. To be short, it was enough to have made all his offspring to have been quite rooted out. And yet notwithstanding we see that David came of the same race, and that it was Gods will to 'stablish the seat of a kingdom in his tribe, yea & that not of an earthly & transitory kingdom only, but of such a one as should be a figure of the everlasting kingdom that bringeth us to heaven, insomuch that even our Lord jesus Christ came of the same stock. And so we see (as I said afore) that God sought not any worthiness in this behalf, as who should say that this people was of more dignity and nobleness than all the rest of the world, and therefore he would make much of them. No no: but he powered out the infinite treasures of his goodness upon them. Yea and the baseness of the children of Israel, caused Gods inestimable goodness to be perceived the better, and gave the greater gloss unto it. Then let us consider, that whereas here is mention made of the Moabites and Ammonites: GOD allegeth them not as in way of exalting the thing that is in man, or to put in balance, their deserts, their qualities, or any renown of theirs which they have gotten by their own travel. He meaneth no such thing. But forasmuch as it pleased him to love Lot, and to continue his mercy towards him & his lineage, notwithstanding the foul and outrageous fault that he had committed: Therefore is it his will that the Moabites and Ammonites shall still enjoy the lands that he had given them.  
And let us note further, that although God bestowed his blessings so largely upon those two Nations: yet they were never the better for it, but became so much the more unexcusable in the end. For surely their unthankfulness showed itself in that they knew not that God spared them. Let us mark well then, that Gods preserving of us in this world, and his defending of us with his hand, and his making of us to scape our enemy's hands, and his sustaining of us through his favour, is not all [that we ought to desire]. For the having of all this will boot us nothing at all, if we want the principal: which is, that God be merciful to us, that we call upon him, that we refer ourselves wholly unto him, and that we know him to be our father, not to maintain us here for a two or three days only: (for this life is but a little shadow that glideth away out of hand): but to be our everlasting Saviour, and that we walk in such wise under his awe, as we not only look to be guided by him for a little while: but also that he should gather us to him in the end, so as when he hath made us to pass through this world, at the last we shall have a much better inheritance which is prepared for us in heaven. When we once know this, we have all. And that will make us to enjoy these earthly blessings to our welfare. Otherwise they shall be turned into a curse: Insomuch that they to whom GOD hath done most good, shallbe found most blameworthy before him. And why? Because they have abused them. For we do wickedly corrupt all God's benefits, when we be not led and provoked by them to honour him for them, and to put ourselves wholly into his hands, to flee to him for refuge. Let us then put this doctrine in ure: and while we pass through this world, let us not devour the benefits that God sendeth us, to become brute beasts here, pouring with our muzzles upon the ground: but rather let us lift up our heads to heavenward, and consider that God calleth us to him, and that it is to no purpose to have had some earthly prosperity, except we go further, that is to wit unto our GOD, to be knit unto him for ever. Thus ye see what we have to bear in mind.  
Yea and let us mark also that the two nations which are spoken of here, showed themselves too too unkind, in yielding far other reward to the children of Israel than was to be looked for. We see that the children of Israel passed by them [quietly,] paying ready money for all things, yea even for the water that they drank. The Moabites therefore and the Ammonytes not only had no cause to complain, seeing they were not grieved nor troubled by the children of Israel, nor received any harm or loss by them: but also aught to have considered thus, Behold, Gods will is to stablish the brotherhood that is betwixt them and us, and that ought we to print well in our minds. In so much that although they had had neither stories nor Chronicles: yet ought that to have been a thing of renown among them, and the report of it ought to have been common from father to son, to the end they might have applied and endeavoured themselves to maintain one another. Though there had been none other alliance nor promise: yet ought that to have sufficed to maintain peace and agreement betwixt them. But contrariwise they became Scorpions to sting the children of Israel: and when they could not make war against them themselves, 
Ezec. 25.12.  they linked in with their enemies, and procured them many quarrels. 
Adb. 11.  And whensoever any adversity befell them, they played the barking curs and made hue and cry after them, as we see is spoken of them by the Prophets and the Psalms: 
Psal. 137.7.  For it is said, Lord remember the children of Edom, which were the nearest of kin unto them: for they came of Esau and were circumcised as well as the children of Israel, they bore the badge of God's covenant, as household folks of his Church: and yet for all that, in the day of jerusalem they cried out, upon them upon them, root them out so as one stone may not abide upon another. Thus see ye so great a cruelty, that even the enemies would have been more courteous, than these which had cause to have been so, and aught to have been as brothers. As much is to be said of Moab. For when the poor jews were put to any afterdeele and fled unto Moab, in hope to have some refuge there: they were betrayed by these to whom they had conveyed themselves. And therefore doth God complain of such cruelty saying: 
Esa. 26.4.  Moab, thou wart the covert of my people, but when they came to thee, thou dravest them away, yea and deltest more cruelly with them th●n their enemies. That was the recompense which those nations yielded whom God had so greatly borne withal, and to whom he had showed so great kindness: but yet ought not that unkindness of theirs, to make the children of Israel to show themselves uncourteous towards them. For their sparing of them after that sort, increased their condemnation the more, I mean them that had so ill acknowledged the benefit. And therefore GOD failed not to punish such treachery.  
Now than we be taught, first not to pass whether men acknowledge the good that we have done them or no. For albeit that we may seem to lose the thing that we shall have done: yet let it suffice us that GOD alloweth our obedience, in that he saith, be kindeharted towards all men. And when we shall have endeavoured to do good to all men, without hurting of any man: if men acknowledge it not, but do the contrary unto us: very well, let us not pass for it, but let us bear their unthankfulness patiently. For why? We have served GOD, who will not forget what we have done. Therefore if the world be set upon such frowardness, as we may be occasioned to feel some grief and impatiency: yet must we still keep on our course, which God hath commanded us. Mark that for one point.  
And it is a very needful lesson in these days. For if we should fall to reckoning of our cards, before we would show any kindness one to another: what a thing were that? When should a man begin to do good? [never:] for we see how all the world is so corrupted, as is pitiful to think. It seemeth that we cast our good turns into the throats of wolves or mad dogs, and that it is nothing else but a provoking of their malice more and more, which seek to abuse our simplicity. But yet for all that, it behoveth us to have an eye to that which God commandeth.  
Now whereas men on their side are so malicious and froward: let us mark, that as God took vengeance of the Moabites, Edomites and Ammonites, for misusing the children of Israel after that sort: so will he do the like nowadays. I told you even now that the Prophets do oftentimes make mention of the slender recompense, that these nations yielded to the children of Israel: but did God let them alone from heaven? No. For although the children of Israel complained not: yet did God take their case in hand, and set himself as counterparty against those nations. He tarried not till the cry of the afflicted did come up unto him, and vanish away in the air: but he sendeth them his Prophets, and telleth them that forasmuch as he had taken the people of Israel into his protection, he willbe revenged of the outrage that is done unto them. For although that they on their side did suffer it justly, for shrinking from their subjection to God: yet notwithstanding, the Edomites, Moabites & Ammonites ought to have pitied their brethren. And therefore did God set himself against them and said, You also must flee when your turn comes about, and no man shall receive you: ye shallbe scattered throughout the world, and not find any place to rest in. 
Abd. 17. jos. 6.26.  Again, when he speaketh of the Edomites: we see he curseth them, and in the mean season comforteth his own people. There shallbe a horrible spoil (saith he) through the whole country of jewrie▪ but yet will I bring home my people again in time. But as for Edom, cursed shall he be that buildeth it again, or that goeth about to build it and set it up again. He shall lay the foundation of it in his first borne, that is to say, all the preparation that shall be made to set up this people again, shall fall down in the end, and they that help him shall perish: for there shallbe no help, but it shall fall out against him. Now then, sith we see this, let it suffice us that we have endeavoured to do our duty. For our God will take the case in hand for us, and be on our side. If men be malicious towards us, and render evil for good: GOD will make himself the counterparty against them, and although we sit still and make no countenance to revenge ourselves: yet will GOD put to his hand. Thus ye see what we have to bear in rememberannce concerning these nations.  
But there is yet this point to be noted where it is said, That there had been Giants in all the Countries of the nations afore mentioned▪ and that God had driven them out. For Moses intended to do us to w●, that the successors of Ammon, Moab, and Esau, had been brought into those countries by the hand of God. As if he should say, there was no force in themselves to conquer the countries that they possessed: for they were too far over matched. And therefore as touching their bringing of their matters to pass: it must be concluded that it was god which wrought that change. Mark that for one point.  
And he addeth, that it was to be considered that the children of Israel had gotten the possession of their land after the like manner. He speaketh here as of a matter already come to pass. As if he should say, Go to, look about ye my friends; see how God bringeth you into the land that he promised to your fathers for an inheritance. When ye be come thither, and that he hath settled you there: think ye that he would maintain you there, if he had not compassion upon you, according as you shall have good need thereof? For ye shallbe hated of all the world: and therefore your God must be feign to maintain you. Now if you be desirous to be preserved by him, attempt not any thing against his hand, and you shall perceive that he will set himself against all such as shall go about to hurt you. Therefore must you be gentle towards them that are in the same case that you are. Now we see what Moses meaning is. Wherefore let us learn to come home to ourselves when we consider not Gods benefits towards other men, as in deed oftentimes we have our eyes blindfolded. If a man tell us that we ought to consider the good that God hath done to our neighbour: we pass not for it. But when we enter into ourselves, then are we convicted, and we learn what it is to forsake others. That is the common lesson which is given us here. As how? for it would be dark still, if it were not set out plain by example. If it be said unto us generally, God hath given every man that which his pleasure is that he shall have and possess: thereupon such as pill and poll their neighbours, & use violence and extortion, notwithstanding that they make their quarrel against creatures, do in deed match themselves against God, who will have order kept in the world. When any man tells us hereof, we are not persuaded of it that it should be so. For we have ever some fond toy or other to blear our own eyes with all. What, say we? Is such a man rich by the will of God? And how know we that? Nay rather, I see he is enriched by evil means. We make no bones in construing the thing the clean contrary way. And why? Because we consider not God's grace in our neighbours. But if a man say unto us: See what God hath done for thee: thou must do him homage for it: if thou acknowledge it he will make thee to enjoy it, yea and thy enjoying of it shall be for ever.  
Again, look that thou secure thy neighbours according to the ability that he hath given thee: and if thou go that way to work, all shall turn to thy benefit. Now than we see to what purpose Moses hath alleged this admonition: and after what manner we ought to practise it.  
And besides this, let us mark in general, that the changes which happen, come not but by God's hand and providence. When we see a mighty people, when we see strong and well manned Cities, when we see all other means that may serve to the maintenance of a Country, and yet the same is conquered by enemies: it must needs be thought that God wrought therein. And therefore let us learn to behold God's judgements in all the alterations, that are seen in the world. And although all things be on a broil: yet let us understand that God holdeth the stern above. True it is that men will make uproars, and run into disorder, and when they keep a great stir, to their seeming God is shut out of doors. But when they have practised what they can, yet shall it not stop God from turning all things to such end as he hath purposed in his mind. And therefore as I said afore, let us not imagine that fortune beareth any sway in the world: but let us assure ourselves that God hath reserved the sovereignty to himself, to bring even all the turmoils that men raise up, to such end as he hath ordained, of purpose to punish the sins of such as offend him, to pull down the pride of such as are too lofty, and to cut off his blessings when he seethe them misused. That is the thing which we have to note.  
And even these manner of speeches, That God drove out the Giants before the face of the Edomites and before the face of the Moabites, do yet better confirm the things that are said already, according as we have seen heretofore, that it is he which putteth men in fear. 
Exo. 23.27. Deut. 2.4.  For if it please him, although men have no courage at all, but be fearful and henharted▪ yet will he make them strong and stout, so as they shallbe as unmovable as rocks when other come to encounter against them. And on the otherside although they be Giants and carry the countenances of Lions: yet can God weaken them in one moment, so as they shall run away from their own shadows, though no body else pursue them. Forasmuch then as Moses useth such manner of speeches: let us assure ourselves that men have not their hearts in their own hands, to strengthen them at their need. And therefore let us take warning thereby, to trust that GOD will discomfit our enemies without the power of man: and that if they rise up against us with never so violent rage: yet shall they be beaten down, and not be able to do any thing against us. And why? For GOD which when he listeth doth put to flight not only men of small courage, but also even Giants which are so huge that they astonish men even with their look: can well enough skill how to put them back with all their boldness.  
And therefore let us learn to call upon GOD, that he may vouchsafe to give us courage at need, and that we may be strengthened by him: for else what will become of us? We shall be as weak as water, though no man press much upon us. And this must teach us to walk the more warily, considering the weakness or rather brittleness that is in us: to the intent we be not so foolish, as to ground ourselves upon our own strength and courage, but pray unto GOD to hold us with his mighty hand, and to give us invincible constancy. Now if we be so unable to encounter with mortal men: how much more unable are we to encounter our ghostly enemies? Are we able to withstand Satan and all his assaults? Alas, we come far short. And therefore let us follow the counsel that is given us here: let us pray GOD to drive away Satan, and to cut a sunder all the cords which hold us here fast tied, and therewithal to give us such power to resist him, as we may have victory even unto the end. Thus ye see what we have to remember upon this text of Moseses.  
Furthermore where as he saith, that God led his people about by the space of eight and thirty years, until such time as all those that were able to bear armour at the time that the people murmured, were consumed: it serveth still to bring to remembrance the thing that hath been spoken: namely that God executed the vengeance which he had threatened to his people. And (as we see) it is a very profitable lesson, to teach us to tremble at God's threatenings, as well as to be moved at his promises. Such is our nature, that when GOD promiseth us any thing, we fall to scanning and disputing of it, so as we cannot rest upon it, to say it shall be so: we cannot conclude that it is Gods will. True it is that we will confess it with our mouth: but as for to be fully resolved of it, we will none of that, unless his truth be well sealed and warranted in our hearts by his holy spirit. And yet even then too, we be so inclined to distrust, that we draw still back from the thing that God promiseth us: so brutish and dull-headed are we.  
And this appeareth yet more when he threateneth us, So much the more than ought we to think upon his judgements, and to consider that if he be provoked, the threatenings that he hath uttered with his mouth shall not fall to the ground, but have their effect and performance.  
Thus ye see to what purpose Moses rehearseth again, that all they which were above twenty year old at the time that the people murmured, were consumed, and that not by casualty, but according to the Lords own saying. And this was to assure the people yet more, to the end they might perceive that Gods threatening of them was in good earnest.  
And herewith all let us also call to remembrance, that God cannot abide that men should despise and refuse the benefit that he offereth, and let occasion slip: for if he open the gate, and men will not enter, he cannot bear with that negligence of theirs matched with disobedience. For what was the cause that God was so provoked to anger, that he swore that all the carcases of the people should rot in the wilderness, 
Num. 14.31.  and that he used so sharp words unto them? It was for that they had refused to enter into the land that he had promised them. We see then, that unthankfulness provoketh God's vengeance against us to the uttermost, specially when we refuse the benefit that he offereth us, and that such refusal proceedeth of wilfulness and malice, which happeneth in manner continually. For what maketh us so loath to receive the good turns that GOD would do us; but our own unbelief, forasmuch as we think not that he will keep touch with us, but rather fall to reasoning what will become of it? And therefore let us mark well that men shall never bereave themselves of God's benefits, but through their own distrust. Wherefore it standeth us so much the more on hand to endeavour to believe all the promises of our God, and to receive his sayings purely and simply, and to yield unto them without any gainsaying. Lo whereupon it behoveth us to rest.  
Now as concerning the time, true it is that God could have destroyed them all at the first day which provoked him so to anger: he could have sent an Angel to have made clean riddance of them, and yet have preserved the young folk by miracle, so as they should have come into the land the first day: but he led them up and down by the space of forty years. And why did he so? To the end that others should take example by them. For God seethe, that we profit better by his corrections and judgements in process of time, than if he should punish us out of hand and away. Indeed, in our own imagination we had lever that God should thunder down at the first dash, and we think we should perceive his power much better, if he wiped them quite out of the world which have offended him, and that we might see the wicked consumed at once. And what would become of it, if he should out of hand destroy and take away all those out of the world, which are not worthy to live in it? If it were so, we would within a day or twain forget the things that he had showed us before our eyes. We may well ween the contrary, but God knoweth that it is so. For he leaveth the wicked here in this world, where they have their delights, sports, and triumphs at their pleasure: and that is to try our patience. Nevertheless sometimes God setteth them languish as well as other folks, so as a man may see them drag their legs after them, and they be as it were upon the rack, and God setteth them before us as looking glasses, so as we may well perceive, that it is more for our profit to see his justice so prolonged, by making the wicked to languish after that manner: than if he should send them their punishments out of hand. This (say I) sticks faster in our remembrance. Ye see then how we be better taught by the delay of God's justice, than if it were executed at once and out of hand. And that was the cause why it behoved God to be forty years space in consuming the people, to show them that they were not worthy to enter into the promised land. For thereby the younger sort were occasioned to think, why did not God give us the fruition of the land at the first day? It is because our fathers murmured against him. And so are we deprived of the inheriting thereof from our childhood, and that not for a day or two, but it was God's will that we should wander in this wilderness a long time, to the end that the sin of our fathers might be the better printed in our minds, to beware that we followed them not in that behalf. Ye see then that by this means the younger folk were taught to live in the fear of God, and to be better advised than their fathers were. And therefore whensoever God executeth not his justice upon the wicked, to make clean riddance out of hand, but consumeth them by little and little: let us learn to hold our wits always tied up and as it were in suspense. And in the mean time let us take the instruction that God giveth us thereby, & learn to bear them well in mind, and never to forget them: for his intent is to put us in mind of them until we have thoroughly digested them. After this manner must we practise this doctrine, concerning the time that is set down here by Moses, wherein God led his people up and down by the space of eight and thirty years, whereunto two years more were added afterward, to make up the full number of forty.  
Now let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to vouchsafe to bring us more and more to such repentance, that we mourning for them before him, may acknowledge that there is nothing but cursedness and destruction in us, wherein we should dwell still, if he pitied us not, and that in the mean while we may not be so froward and malicious, as to turn head against him, though he handle us roughlier than we would be, but that acknowledging it to be rightful that he should touch us with his hand, we may be so reform, as our whole seeking may be to mortify all our affections and lusts, and to please him and to obey his righteousness: and that therewithal he strengthen us in such wise, as we may fight stoutly under his antsigne, & by that means be maintained under his protection, until we have finished our race in this world, and be taken up into his everlasting rest, after we have outstoode the battles that we have to endure here. That it may please him to grant this grace not only etc.   

On Wednesday the j of May. 1555. The xiii. Sermon, which is the third upon the second Chapter.  
24 Afterward the Lord said, Up, get ye hence, and go over the river of Arnon. Behold, I have delivered Sehon King of Hesebon the Amorrhyte and his land into thy hand. Begin to take possession, and provoke him to battle.  
25 This day will I begin to send the fear and dread of thee upon all people that are under the whole heaven: so that when they hear the fame of thee, they shall tremble and be in anguish for thy presence.  
26 Then sent I messengers from the wilderness of the east, to Sehon King of Hesebon, with words of peace, saying:  
27 Let me pass through thy land, keeping on the high way, without turning to the right hand or to the left.  
28 Thou shalt sell me meat for money, to eat, and thou shalt also give me water for money, to drink: let me but only pass through on foot,  
29 (As the children of Esau have done which dwell in Seir, and the Moabites which dwell in Are) until I be come over jordan, and be entered into the land which the Lord our God giveth us.  
Here Moses confirmeth yet better the thing that I treated of before: that is to wit, that men must not give themselves to foolish enterprises, as every man's fancy leads him: but we must have an eye what is lawful. And thereof there is none other trial, than to hearken what God commandeth and promiseth us. For his will must be our sure rule. Whosoever thrusteth himself forth to do what he liketh best, although he be able to justify his doings before men, and can set never so many fair colours upon them: yet shall he always be condemned before God. Therefore let us bear in mind, that to live as it becometh us, we must have this soberness and modesty with us, that we adventure not any further than his word will bear us out. True it is that the talk here is only of wars: but we must apply the doctrine thereof to our general use. For like as God chose his people of Israel to make them as a looking glass for his Church: so must we apply all the things to ourselves which are written of them. For the perfection of the things that are contained here, 
Cor. 10.11. Heb. 6.1.  belongeth to us as showeth saint Paul. Now were this well observed we should not have such disorder in our life, as we see. For every man hath his liking by himself, and according to his liking, so flingeth he forth to attempt things, and we never stand to inquire what God commandeth, but our own affections carry us away, and inflame us in such wise, that every one runs after the thing that he lighteth upon: and so we do but gad up and down all our life long. But here it is told us, that men must not reach out their hands to adventure upon any thing at all, further forth than GOD hath given them leave. When he saith, go: our going is not at all adventure, but it is matched with a promise, Behold (saith he) the Lord hath delivered Sehon king of Hesebon into thy hands. As if he should say, men must not have an eye to any thing that may draw their desire to it afore hand, as we see that our nature doth drive us thereunto: for scarcely can we tell how to open our eyes, but some lewd liking will tickle us. And what is the cause thereof? It is for that we be not fully persuaded of this principle, that we must let all things alone which are not granted us of God. If we followed this doctrine, such as are poor would be contented with their slenderness, and crave no more of God but to be sustained: and the rich sort would not be so blinded with unsatiable covetousness, as to increase themselves still by adding piece to piece. And therefore it standeth us so much the more on hand to bear this doctrine in mind, sith we see how sore our life is disordered, and we cannot rule our lusts according to Gods will, which only can and aught to master them.  
Again on the other side, we see how we pick out enemies: whereas it belongeth to GOD to appoint us them. In good faith what is the cause that men heave one at another, that they seek to eat up one another, and that there is so much strife, trouble, and quarreling? It is for that as soon as any man is grieved, by and by he will needs be revenged: and we cannot abide that any man should touch us in our goods or our persons, but incontinently we will be at open war with him. As for patience, there is none at all in us. But our Lord will have us to overcome evil with good, that in so doing we may be as his sheep. But no man will be brought to so much reason. Men than arm themselves where God commandeth them to be quiet and peaceable: and they will needs have them enemies, whom God would have them to labour to win by love and gentleness.  
Contrariwise, if there be a just quarrel that ought to be maintained, every man shrinks away. The name of God is blasphemed, and wicked deeds are committed: there ought such as have courage and manhood, to show that they fear not the hatred or anger of men. For GOD will have us to undertake war in his name: and every man doth shun it. And therein we see how froward and untoward we be. Again, it is said that our warring must be, 
Ephe. 6.12.  not against mortal men, but rather against Satan and all his wiles. Lo how GOD soundeth the trumpet and striketh up the drum, and telleth us that we must enter into battle against our ghostly enemies. But that will not sink in our stomachs: we be wedded to our own lusts: if any man anger us, if any man do us wrong, we must be revenged: and we consider not that in so doing Satan winneth greatly at our hands.  
Now then (as I said afore) we see that this doctrine was written for our use and instruction, so as we must always bear in mind the likeness that is between us and the people of old time.  
Wherefore, first of all let no man covet to possess any thing which he hath not received at God's hand, according to our daily ask of him our ordinary bread. Then let us not go about to enrich ourselves by unlawful means, craft, and violence, neither let us practise one thing or other by subtlety: but let every man follow his trade simply, and meddle with nothing but that which GOD giveth us leave to do, and let us learn to rule our lives according to his word, waiting for such bessing as it shall please him to give us. And let such as have goods, be always ready to forego them, whensoever it shall please him: and let such as have not the world at will, bear their poverty patiently. That is the thing which we have to mark in the first place.  
Secondly, when the case standeth upon adventuring, let our hardiness be, that we dare be bold to do whatsoever GOD commandeth us, specially when we have his promise, as is said afore. That is the thing (as I have declared already heretofore) which putteth difference between the true wisdom of the faithful, and the rashness of such as play the lose colts and run galloping astray. For the faithful do wait for warrant from GOD, and that the end of the thing which they take in hand shall be good: and when they once have his promise, then go they forward without attempting any thing to the contrary. But the unfaithful take a toy in their head, and when they have laid their plat, they conclude to do whatsoever seems best to themselves, without enquiring of God's will, and thereupon they stick at nothing. In so doing there is nothing but presumptuousness to overthrow themselves. But the true foundation is to have God promise, and to rest upon the same, doing the things that he commandeth us. And if we have that regard with us: then shall we take the contrary way to that which I have spoken of. For where as now we be fearful in the good quarrels that God alloweth, and wherein we ought to hazard ourselves: we shall have an invincible constancy, and every of us shall have an eye to his duty, to say, behold, my God commandeth me to do it: in deed I shall have many assaults and many encumbrances, and I may perchance be greatly hindered by men: but it is enough to me that God is my warrant: seeing he hath appointed me to do it, it is not for me to stick at it.  
Besides this, we have also a promise: God never saith to us, Do this, but he telleth us also that he will be with us. Now then seeing we know that he is able to maintain us even in spite of all the wicked and of all them that are in a chafe against us: what need we be afraid to do well? And if we be afraid, do we not wrong unto God as though he were not of power to defend us? So then we see now how bold and hardy we ought to be in maintaining of good quarrels, forasmuch as we be sure that GOD will not fail us, specially when we be to encounter against Satan, and against all the things that he practiseth, as well against ourselves▪ as against the whole Church. Therefore if we play the dastards and shrink away when we should enter into such encounters, as we see most men do, who seek startingholes, and cannot find in their hearts to bear any burden for the honour of God: is it not too shameful treachery? yes: for we cannot step out of the way, but our unbelief bewrays itself. What causeth us to be so cold in performing our duties? It is for that we believe not God. For were we thoroughly persuaded that he will keep touch with us, and that we shall not be disappointed in waiting for the thing that he hath promised: it would make us to forget all fear, and all the goodly shifts that we devise to turn the cat in the pan. And therefore let us learn to glorify our GOD in yielding to him the title of foothfastnesse: and then shall we be hardy enough, not to follow our own fancies, but to obey his commandments. We shall have a holy presumptuousness, if we hold us to this line and rule of trusting in God, and of hoping that he will perform whatsoever he hath said or uttered with his mouth. Thus ye see how this lesson is to be put in practice.  
Furthermore let us mark heerewithall, how God addeth here, that he will strike such a fear and terror into these people's hearts, as they shall be dismayed when they do but hear of the fame of the jews. Hear we see that God holdeth men's hearts in his hand, to weaken them or strengthen them at his pleasure.  
True it is that men imagine themselves to have this virtue of manliness in themselves. And the very cause why they despise God, is that every of them makes his account to compass his matters by his own power. But so far off are the common people from having any stoutness or manhood in them, without that God give it them: that God holdeth even the hearts of kings and princes in his hand, 
Prou. 21.1.  and although they seem to themselves to have much more strength and courage than others: yet doth God make them to slip away like water, when he thinks good. So then let us mark well, that it is not in any man's power to be valiant, unless GOD strengthen him. And therefore we may apply this doctrine to double use. The one is that although a man see himself to be weak, he must not be out of heart for it: for there is a remedy ready for it, if we list to seek it. I say we must gather strength of mind by seeking it in God, yea even whensoever we be hindered to do our duty for want of courage. As for example: God perchance calleth us to glorify his name, he sholeth us out from this world, accordingly as it is his will that every man should renounce himself, and that we should forsake our own lusts. Now we see how possible it is to obey, yea and we know how far all our ability stretcheth. Again, we see also a great number of hazards, and the devil will face us with this inconvenience and that danger, where at we shallbe as good as dismayed, so as we shall not dare to stir one finger to obey God and to execute his commandment. And what is the reason? It is for that we be too fainthearted. Now it is not for us to stick still in this mire: but we must seek for strength where we can find it. Let us consider (say I) that God is able enough to amend the faintness of heart that holdeth us back, yea & which maketh us to shrink back from his word, and to turn head from it. Ye see then how we ought to take warning to flee unto GOD and to seek succour there, forsomuch as he hath men's hearts in his hand, and doth both fashion and bow them as he thinketh good. Likewise again, when we feel a good disposition in ourselves, so as we would feign give the onset (as they say), and we have no fear at all to hold us back: yet must we not stand upon that, 
●hil. 2.12.  for we hear how saint Paul warneth us to work out our salvation with fear and trembling, that is to say, to follow and draw that way which God showeth us. And after what manner? Fearfully, and as it were with trembling. Why so? For it is God (saith he) which giveth us both the will and the performance, and all through his own freebestowed goodness.  
Seeing it is so then, albeit that we have the spirit of courage and stoutness: yet let us not cease to resort unto GOD, and to humble ourselves continually, and to pray him that he forsake us not, but rather continue the grace that he hath put into us, and confirm the same until we have finished our course. And thus ye see that we be warned to seek continually for new strength, notwithstanding that we feel that our Lord hath strengthened us already.  
Now the second use is, that when we see our enemies fearful and dismayed, we must consider how it is GOD that hath discouraged them, and not impute any whit to our own prowess, or to aught else that in us: but yield the whole praise thereof to him that ought to have it. And on the contrary part, when we perceive our enemies to be like fiends, so as there is none other likelihood but that we shallbe swallowed up: when we see a desperate boldness in them so as they go forward still whatsoever come of it: [finally] when we see them, all on flaming fire after that sort: yet let us not be dismayed thereat. For why? 
Psal. 58.8. & 90.5.  God will make them to soak away like water when it cometh to the pinch.  
Now then, as for this devilish geerishnesse which the wicked have to overthrow God's children withal, and to cumber and trouble them every where: let it not put us out of heart, though they pursue us never so deadly. For why? GOD will provide for us in such wise, as he will make those afraid of our shadows, which seem as now to have their throats open to swallow us up, and to be as gulfs of hell. God will work after such a fashion in that behalf, as they shall not be worthy to be compared with little babes.  
Let us mark then, that seeing it is told us that God holdeth men's hearts in his hand: we must always rather look to him, than rest upon any thing here below, whensoever we see any stops that may put us in fear. And in so doing we shall never be confounded.  
Moses addeth moreover, That he sent to Sehon with words of peace, saying: Let us pass through thy country, we will pay for our bread and water, we will do thee no harm, we will pass as thy friends, as we have done to our brethren the edomites. It should seem here at the first sight, that Moses did against that which was commanded him. For these are two divers things, [namely that God saith] go give battle to Sehon king of the Amorrhytes: and that Moses in steed of giving him battle, and in steed of incountering him in the field▪ sendeth an Ambassade unto him, and prayeth him to give him leave but only to pass through his Country, promising to do no harm, and to pay for all things that he took. It might seem then that here is some contrariety: and if it were so, then was Moses disobedient unto God.  
Let us mark, that where as God commanded him to offer battle to Sehon king of the Amorrhytes: his meaning was, that the war should in all respects be lawful, and that Sehon should well perceive, that he was justly assailed by the people of Israel. This therefore is no impediment, but rather a mean whereby God ordained his people to have lawful war with Sehon and all his subjects. Where as God had said, I will give you the land in possession: it was requisite that the malice of Sehon should be discovered and bewrayed, that it might appear to the world, that the people of Israel had just title to discomsite him. For where as GOD promised the land of Chanaan to his people: this was no part of that Country: he gave them this as an income or overplus, and extended his liberality further than the promise made to Abraham did contain. And therefore Sehon was not as yet declared to be an enemy to the people of Israel. And if they should have defied him as an enemy at the first dash, without giving him knowledge of the war: it had been a disorderly kind of dealing. These things then, agree very well: that is to wit, that Sehon was condemned aforehand by God: and that the children of Israel having chased out all the inhabitants of his country, should possess the same themselves: and also that these things should not be done, until the wilful stubbornness of Sehon were disclosed that he might dispossess himself, and be the cause of the war, so as the fault might justly be imputed to himself. Wherefore let us mark well, that Moses hath not swerved herein from God's commandment, to play the wise man after the manner of the world, which is to have some politic devise by themselves, so as they must needs invent some toy or other of their own head, as though they were better advised than GOD. And surely that is the common fashion of all. But such forecast is cursed, when we think to amend the things that God commandeth us, by our own policies and inventions. Moses went not that way to work, he followed simply Gods will.  
But by the way it may seem very strange, that GOD doth send a message of peace unto Sehon, and yet notwithstanding had determined afore hand that it should not avail him. In this case all worldly pride must stoop, and consider God's manner of dealing towards us with such humility, that where our wits cannot reach unto it, we may honour his incomprehensible secrets. And certes it is a text worthy of remembrance when it is said, that GOD (or Moses by God's authority) sendeth unto Sehon to desire him to suffer the people to pass, gently entreating him and showing him the thing that was for his welfare: and yet notwithstanding that GOD had fully determined aforehand, that Sehon should make none account of it, but that he should be discomfited and destroyed. This may seem strange gear to our imagination. When men will needs scan of God's works and providence according to their own reason: they shall find things to grudge at, every turning of a hand. And that is the cause why venomous tongues rush out nowadays, and are not ashamed to blaspheme God. When there is any talk of God's secret ordinance, and of his disposing of things in this world, after a manner unknown to us, so as we shall not comprehend it until we be rid of this flesh of ours: they storm at it, and repine against GOD. And why? Because the same surmounteth their capacity. But if God's justice be too high for us: ought it to be abased therefore? If his ordinance be above our understanding: should it therefore be hidden from himself, and should it have no authority over us? Yes: And this text is enough to stop the mouths of all such rascals. For one of the common objections that such beasts do make, is this: How so? If men had not freewill to take or refuse the thing that GOD sayeth to them, and that the thing itself were not undetermined: it were in vain to preach, or to make exhortations, or to proffer the choice of good and evil: for the matter were dispatched aforehand.  
Thus doth it seem in deed to these seely fools, which attribute more to their own brain, than to God's doctrine, and which by reason of their slender exercise in the holy scripture, are the more presumptuous to judge at all adventure of the things that they know not. But let us look upon that which Moses rehearseth here. The message that he sent to Sehon king of the Amorrhytes, came of GOD, and must not be taken as the message of a mortal man, as I have declared before. But yet is Sehon disposed to receive the message? Or is there any casual uncertainty in this behalf, so as a man might think it might as well not happen as happen? [Nay.] Moses was well assured that Sehon would not obey it: and I enter not yet so far as to discuss whereof that proceeded. It shall be declared in the next Lecture, that God had hardened Sehons' hart, and that it was his will that it should be so. Likewise also it is said in the psalm, 
Psal. ●●●  that God turned away the hearts of such as otherwise had been the people's friends, and that he hardened them in such sort, as they could not abide to spare them. But I will not enter yet so far. I treat as now but upon this point, that GOD sendeth messages to men in his own name and authority: which notwithstanding shall not prevail to reclaim them. And why? Because that those to whom he speaketh, are set upon evil aforehand: and there is none other thing to be looked for, but that they shall be the more inflamed and wax worse, at the hearing of God's commandment. And therefore (as I have said already) although it be not seemly to our humane reason: yet must we humble ourselves and honour God's secrets. When we find things contrary to our natural reason, is it meet that we should give liberty to our own wit, to say, Oho▪ I take it to be otherwise, and therefore it must needs be so? Noah: Let GOD rather have the mastery, and let us become fools that we may be wise in him. For at that end must we begin if we will profit well in GOD'S school.  
We must follow that which Saint Paul telleth us, 
1. C 〈…〉  which is, that we must be fools in ourselves, that is to say, we must not covet the cursed wisdom where with men are puffed up, when they think themselves to be sharp witted and wise enough to judge of [divine] matters. Let us beware of such imaginations, and ridding ourselves quite and clean of all selfeweening, let us profit ourselves by Gods showing of the things unto us which he liketh, and which are good in his sight. Let us then learn to frame ourselves wholly to his good will, for if we be counted to be fools and witless before men: it shallbe but of such as judge after their own mother wit.  
Furthermore let us mark, that when we have searched things thoroughly, we shall find that Gods sending of his word daily unto such as receive it not, and are already condemned afore him: is not without cause. Then is it uncertain to us, that when God's word is preached, it is to the end to blind the reprobates and such as are uncorrigible: and yet for all that, that it is Gods will to make them unexcusable. For commonly God reserveth that knowledge to himself, and when we be sent of him and do preach in his name: we cannot tell whether our labour shall do good or no. He then which is appointed to preach God's word, knoweth not (when he hath done as he was commanded) whether his preaching shall turn to the salvation or damnation of his hearers. But yet for all that let us labour still, and pray GOD to vouchsafe to give effect to his word, that it may so profit, as the wretched world may be plucked back from the destruction whereunto it goeth. That is the mark which we must shoot at, and the thing which we have to do. Nevertheless sometime GOD will show us before our faces, that his word serveth to condemn the hearers, and to bereave them of all excuse. We see it was once said unto Esay, 
●sa. 6.9.  Go to this people. And what to do? It was in deed to carry them the word of salvation. But yet therewithal it is said unto him, Go to harden this people's hearts, go to stop their ears, go to shut their eyes, and to thicken their hearts, to make them utterly past recovery: for I will not have them convert. Seeing then that the Prophet is sent with such commission, as he knoweth well that those to whom he speaketh, shall but wax the worse for it: in what case is he? But what for that? Yet must he execute his commission with all obedience. It is not for men to enter into counsel, and to take advice in this behalf according to their ability: no, but they must submit themselves to GOD as I said afore. Look what was said to the Prophet, doth show itself daily in effect. It might put us oftentimes out of patience, to see that the more that God's word is preached, the more doth the world rush forth into all licentiousness. For they that conspire among us against GOD and his Gospel: are in comparison far worse than the Papists. The Papists have some devotion with them: and although they be grown brutish, yet nevertheless their chief intent is to serve GOD. But as for the other sort, they be stark Devils: and although they know and see it sufficiently proved, that they war against God and not against mortal creatures: yet doth their fury carry them away to proceed still. We see it. We see that whereas in the time of blindness there was some civil order, and men were more bridled: now it seemeth that all things are set at liberty. This were able to make God's servants quite out of patience. But what for that? We must take courage as Saint Paul comforteth us. He saith that whether God's word bring life or death to men, 
2. Cor. 2.15.16.  yet is it always a good and sweet savour before GOD. True it is that God's word of itself (as shall be declared more fully hereafter) is always the savour of life. For what is it that God aimeth at, if we consider his word in it own nature? The calling of men back to the end they might be saved. And yet for all that, we see by experience that it is an odour and savour of Death, insomuch as the wicked are strangled and choked with it, as soon as they do but take the sent or smell of it. They need not to taste of it nor to eat of it: if they do but take the sent of it a great way of, it is poison to them, so that the devil carries them away, and they fall to fretting and chafing against GOD: and all to their own destruction. And do we see that God's word turneth into occasion of death, to a great number of men? Yet must we be of good cheer, saith S. Paul. And why? Because it is a good and sweet savour unto God, when men are made unexcusable.  
But now let us come to declare how God's word tendeth unto life, and how it hath that property: notwithstanding that men through their own wickedness, do turn it to their deadly condemnation. This is sufficiently expressed in that it is said, That Moses sent a message of peace to Sehon King of the Amorrhytes. His desire then is to abstain from all annoyance, if Sehon could abide it. Now let us see to what end the Gospel is preached, and after what manner. What else is contained in it, but that God intendeth to be reconciled to the world, as saith Saint Paul in the fifth of the second to the Corinthians? 
2. Cor. 5.20.  In as much then as GOD sendeth us tidings of peace, so as his desire is to show himself a father to all such as yield themselves teachable unto him, and our Lord jesus Christ is offered us as the mean to bring us again into the love and favour of our God: it is surely a message of peace. And in deed the Gospel is so entitled, and not without cause. 
Ephes. 6.15.  True it is that the law also was a message of peace, as in respect of the promises: If we look upon the law strictly, 
Rom. 4.15.  as Saint Paul speaks divers times of it: it will be a very message of wrath. But if we look upon the promises that were made to the fathers of old time: [we shall find that] even from the beginning of the world, God's will was that sinners should know his mercy, and come unto him. And for that cause is it said that jesus Christ bringeth peace, both to them that are a far off, and to them that are near hand, as sayeth Saint Paul to the Ephesians: and he will have it to be preached through the whole world, 
Eph. 2.17.  that God's only desire is to hold us in his love. Thus ye see how we may find salvation in the Gospel. Now than we see, that God's word considered in itself, is a commission of peace, furthering us to be joined and made one with him, so as we may call upon him and rest in his goodness. And the mean to have this word to redound to our salvation, is this, if we can receive it as we ought to do, according as Saint Paul treateth thereof in the first to the Romans. 
Rom. 1.16.  And therefore the Ministers thereof must have this consideration with them: Behold, GOD Sendeth me: and what putteth he in my mouth? Peace, to offer it unto all men, and to the end that even the wickedest should be partakers of the same message and understand that GOD seeketh them. But yet for all that, we know that this message cannot profit all men. What must it do then? It must make men unexcusable. For what can be said to it, if God handle men out of hand as they deserve? We be all damned by nature, we bring such an inheritance of cursedness from our mother's womb, as God might sink us at the first day, and we could lay nothing at all for ourselves. And forasmuch as there are a great number of people, which seem to perish but through simplicity: therefore it is Gods will to convict the whole world, to the end to take away all 'scapes. We see that when the Gospel is preached, those whom a man would have thought to have been well disposed, do burst forth, and their malice is discovered and laid open, which was hidden before. The world seethe how few are willing to stoop to take the yoke upon their necks: Nay, which worse is, the world sees that they become enemies to it, so as they can not be overcome by any warnings: or else they become so wild headed, as a man can not tell on which side to catch hold of them. Seeing then that when GOD hath sent men the message of peace after that sort, they on their side desire war and seek it, and can not find in their hearts to yield and submit themselves unto God, but will needs be enemies unto him: we see that the preaching of the Gospel to such as are utterly past recovery, is not unavailable. And why? For else their malice had been unknown, and God's justice should not be so apparent, nor have so great brightness, as when the wicked abide still unconverted and could not be subdued for aught that could be done.  
Now hereupon what have we to do? This doctrine belongeth not only to such as are ministers of God's word, to make them to go through with their calling, so as they may shut their eyes when God is to be obeyed, and proceed still in preaching his word though it be misused, and turned clean contrary to God's intent: but also we be all warned generally, in what wise we ought to receive the message that God sendeth us: namely that for as much as he showeth himself so gracious towards us, that in stead of being our enemy, as he might most rightfully and justly be, he is contented to be at one with us, and tarrieth not till we seek peace at his hand, but seeketh atonement with us, notwithstanding that he perceive us to be mad to make war against him: we should not be so wretched and malicious as to drag back from him, and to forsake that passing love and fatherly kindness of his. Mark that for one point.  
Yet notwithstanding, when we see that God hath drawn us to him, and that we can find in our hearts to let him use his mercy and goodness towards us: then must we know that the cause why his word hath had such entrance into our hearts, and why we have been subdued to his obedience: was for that he hath reformed us by his holy spirit. Let us know that. And on the contrary part, when we see the rebelliousness of the world, and how men do rankle against the Gospel, and are puffed up with pride to advance themselves against God: let us consider that they be looking glasses which God setteth before us for our instruction, and that we also should be in the same taking, if God had not pitied our frowardness to correct it. Nevertheless, let us understand, that God dallieth not with us in sending us his word now adays. And why? For it holdeth men so much the more convicted, inasmuch as they become worse than wild beasts, in that they would not by any means be tamed for all his calling of them to him so familiarly, by means whereof their shame is so much the more discovered, so as the world knoweth what was hidden within them, which could not have been perceived otherwise. Seeing then that we see this: let us learn to say ever, that God's word is good and holy, and that it should be the very food of life, if men turned it not to venom and poison through their own naughtiness their own naughtiness: by reason whereof their fault is such, as the blame thereof can in no wise be fathered upon God.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, yea even so far as to bring us to true repentance, that being subdued by his corrections, we may learn to be sorry for our sins, and for the imperfections that are in us, until he have thoroughly cleansed us of them, and delivered us quite from all the temptations of the flesh and the world. And so let us all say, Almighty God heavenly father, etc.   

On Monday the vj. of May. 1555. The xiv. Sermon, which is the fourth upon the second Chapter.  
26.27.28.29. Then sent I messengers, etc.  
30 But Sehon King of Hesebon would not let us pass, for the Lord thy God had hardened his spirit, and made his heart stubborn, to the end to deliver him into thy hand, as it appeareth at this day.  
31 And the Lord said unto me, behold, I have begun to give Sehon and his land before thee; go to, take possession, that thou mayest possess his land.  
32 And Sehon came out again us, he and all his people to fight in jasa:  
33 And the Lord our God delivered him before us, and we smote him, and his sons, and all his people.  
34 And at the same time we took all his Cities, and destroyed the men, women, and children in them, and we left him nothing remaining,  
35 Saving the cattle which we took to ourselves, and the spoil of the Cities, which we took.  
36 From Aroer which is upon the bank of the River Arnon, and the City which is upon the River, and unto Galaad, there was not any City that could defend itself from us. For the Lord our God had given them all into our hands.  
37 Only thou shalt not come near the land of the children of Ammon, nor unto any place of the River jabok, nor unto the Cities on the hill, nor unto any of all those places which the Lord our God forbade us.  
We have seen heretofore how God being determined to harden Sehon, letted not for all that to cause him to be summoned, to the end he should have let the children of Israel pass without doing them harm, and without showing himself to be their enemy. And therewithal it hath been showed, that GOD will send message of peace unto men: & yet notwithstanding knoweth that the same shall stand them in no stead, but to make them unexcusable. After the same manner, the Gospel is preached to a great number, who notwithstanding do but become the worse for it, and God knoweth right well that no profit shall come thereof, but that they shall be rebellious still. Why then doth he call them to him? To bereave them of all excuse, and to lay open their malice and ungodliness. For so long as men abide undiscovered, GOD seemeth after a sort to do them wrong. But when he sendeth them his word, then bewray they themselves what they be, and their unbelief is manifestly proved. And so let us understand that our Lord knoweth well what the end of the preaching of his word shall be: th● is to wit, 
Cor. 2.16.  that it shall become the savour of death to a great sort: but yet will he not cease to appoint his word to be preached still: and that doth he for good and just cause, namely to the end that men should be the more condemned. But yet for all this, it is the preachers duty to offer peace unto all men, according also as our Lord jesus Christ saith to his Disciples, 
〈◊〉 10.5.  wheresoever ye come, offer peace: and if they that hear you be unworthy thereof, your peace shall return to you again. As if he should say, There shall be no loss at all, you shall try what is in men, and the friendly greeting which you shall bear unto them, shall be as a touchstone, to the end they may not be able to say, that God hath not visited them nor had no care of them: and so shall they be proved to have rejected his grace.  
And herewithal we be warned, to seek peace with all men as much as in us lieth, accordingly as it is said in the Psalm that we must even follow after it: 
Psal. 34.15. 1. Pet. 3.11.  so as it is not enough for us to be friendly, and to endeavour to live without annoying of any body, and without vexing or troubling any of our neighbours: but we must labour yet further to seek peace. If we see there be any unruly folk, we must pacify them as much as is possible. If we see that Satan procureth us strife and contention, we must labour to remedy them as much as we can: accordingly as our Lord jesus Christ requireth of the faithful, not only that they should be peaceable themselves, but also that they should endeavour to set peace everywhere. That then is one thing which we ought to do. 
Rom. 12.18.  And therewithal we must bethink ourselves how S. Paul saith, that we must seek peace, as much as in us is. And by that saying he comforteth us. If it so happen that we can not make men our friends, but that although they have no cause to complain of us, nor can say that we have done them any harm or wrong, yet they cease not to be malicious & bitter towards us: we have wherewith to comfort ourselves, in that we have done the best we can to seek peace. And therefore although we be feign to live among such as seek all the means they can to trouble and vex us: yet must not we follow their malice to be like unto them, but we must always do our duty to maintain peace and friendship. 
Pro 25.22. & Ro. 12.20  And if men will not be won by us: then shall our mildness and gentleness turn to burning coals against them, wherewith they shall be consumed. Besides this, the Lord will maintain our innocency, and when he seethe that we have not assailed those at whose hands we demand not any thing, but rather have laboured to overcome evil with doing good: let us not doubt but he will assist us with his succour.  
There is this further, that Moses termeth it The word of peace, when men abstain from all evil doing, and offer all right and reason: which we ought to mark well: for many will say that they desire nothing but peace: howbeit, that is but to their own profit, and to their neighbours loss: and that is no mean [of peace in deed.] Desire we then to be at peace? Desire we to have agreement with them that dwell with us? Let us on our side deal uprightly: let us abstain from all wrong doing: let us grieve no man, let us draw no man's goods to ourselves, let us yield every man that which is his due. Lo what peace is. And herein we see that all the fair protestations which they make that are given to ravin and extorsion: are but lies. For the holy Ghost hath told us here, that there is no word of peace, but where uprightness and just dealing is observed, so as no man is vexed in any wise. And like as we must endeavour to be reasonable towards our neighbours, to maintain friendship with them: so if they offer us reason, we must look that we refuse it not. For if we be unmeasurably hard to be contented: the thing must needs be performed in us which is written in the Psalm: 
Psal. 109.17.  that is to wit, he refused blessedness, and it is far off from him: therefore shall cursedness cover him as a cloak, and it shall stick fast to his flesh and to his skin. Would we then that God should bless us, and cause men also to bear us favour and friendship? Let us on our behalf seek blessedness to the uttermost of our power: and when words of peace are offered us, let us not go seek occasions of controversy, to stir up strife and debate. Thus ye see what we have to mark upon that text.  
Now let us come to that which Moses addeth. He saith That Sehon King of Hesebon would not give the children of Israel leave to pass. And why? For the Lord (saith he) had hardened his spirit, and made his heart stubborn. I have told you already, that although God foresee that the message of peace shall not prevail: yet he ceaseth not to send it. But here Moses expresseth yet a further matter: that God hardeneth men's hearts. And in the end he addeth moreover, that he doth it of purpose to overthrow them and destroy them, which is much more. Now this is very strange gear at the first sight. And that is the cause why men have gone about to alter these texts: but in so doing they have marred them, for it is all one when they would set such a gloze as this upon it, that Gods hardening of Sehons' heart, was no more but his promising that he should become hard hearted, and that he letted not the hardness and stubbornness of his hart, that is to say, he did let Sehon alone when he showed himself stubborn. These are too feeble shifts. For when as the scripture saith expressly that GOD hardened: it fathereth the very work itself upon him. Again, we see how it saith, Thou Lord hast done it: and that in more places than only in this. Think we that the holy Ghost wanted words wherewith to utter his meaning, when he said, I will harden pharao's heart, 
Exod. ●. ●  and behold, God hath hardened him? And again when he saith in the Psalm that the Lord turned & converted their hearts unto stubbornness, 
Psal. 105  when they rose up so against Israel? If men should flee always to this gloze, God saith that he will harden, that is to say, he will not hinder or impeach the hardening: to what purpose were that? We see it is a fond kind of dealing, and the word Turn showeth it well. Behold, God turneth the heart. Whereas men's hearts were pliable and disposed to courtesy, God turneth them and maketh them to be inflamed with hatred, so as they be the first that begin the war. And what meaneth that? So than unless we mean to dally and mock with the holy scripture, we must not seek such shifts, but rather consider after what sort it is that God hardeneth men's hearts: and yet notwithstanding is not guilty of the hardness that is in men, nor can or aught to be charged with the evil. We must come to that point. For let us mark, that although God harden men's hearts, yet men fail not also to harden themselves. And these two things may agree very well: that is to wit that a man should harden himself in his own naughtiness, and yet not without Gods working in such wise as the evil proceedeth not of him, ne aught to be imputed to him, as I said afore. And to prove that men themselves ought to bear the blame and condemnation of their hard heartedness, there needeth no long discourse to be made: for every man carrieth his own indictment ready framed in himself. As how? Even the wickedest sort do give evidence against themselves: and although all the world would excuse them, and that both great & small did acquit them: yet have they a hartbiting within them, which maketh them to perceive, that whensoever they offend or sin, they do it willingly of their own accord, of a certain lewdness, and with their own wil There is not that man which knoweth not this. Even the greatest despisers of God that are (say I,) even they that are become as brutish as is possible to be, have the said brondingyron searing within them, so as they know that their sins come of nothing else than their own self moving, and of their own cursed and wicked affection. Seeing then that men do feel themselves guilty: there needeth no more disputing upon that poin●.  
But now let us come to the second point: that is to wit, how it is that God hardeneth men, without being partaker of their sins. Let us mark, that sometimes the causes shall be apparent. And whensoever God punisheth men, we must needs confess that he doth it justly: mark that for one point. Now one of the means which he hath to punish men with all, is that he blindeth them, that he hardeneth their hearts, that he sendeth them the spirit of giddiness, that he delivereth them up to Satan. These than are signs of God's wrath and vengeance.  
And therefore if there were any cause going before: we must glorify him. And why? for he doth the office of a judge: and for so doing there is no cause to carp and snap at him. It is said that God will send the spirit of drowsiness upon men. 
〈◊〉. 19.14.  
●●m. 1.28.  And why? Because they have misused his goodness, and the instruction that he gave them. When we see that this cause went afore: that is to wit, that men did wilfully shut their eyes, that they would not hear, and that they would not receive any instruction, but rather laboured to abolish God's truth utterly: is it not reason that they should be given up to the spirit of giddiness? Nay moreover, they will needs be witty to mock God: and we see a number of these scoffers, which are always frumping, and to their seeming, God is but a babe. By reason hereof he shaketh them utterly of, in such wise as they become brute beasts. Now then, when that cause goeth afore: we see that God executeth his justice and punisheth men in such sort, as we can not but glorify him. Mark that for one point.  
True it is that sometime there shall be special causes: 
Rom. 1.19.  but the saying of Saint Paul in the first chapter to the Romans extendeth yet further. For there we see that God hath just reason to blind all the world, and that if he should do so he should do but the office of a judge. For why? although the heathen had no doctrine preached unto them: yet do the heavens and the earth speak sufficiently unto them, inasmuch as God doth show himself there. But who are they that honour and serve God, for all their enjoying of the benefits which he bestoweth upon them in this world? All are unthankful, all are malicious, we cobble up God's riches here, and in the mean while regard not how much we be beholden to him, at leastwise to do him homage for them. And therefore it is reason that he should give up men into a lewd mind, 
●om. 1.24. ●6. 28.  (as saith saint Paul) and that he should deliver them into wicked lusts, so as they should forget themselves, and overshoot themselves, and give over themselves to all ungraciousness, and to all manner of shameful and horrible dealings. And why? For they honoured not their creator that made them, & had showed himself so bountiful and merciful to them. And therefore whensoever God hardeneth men, we must think he hath just reason to do so, because our lewdness and unthankfulness are to be found every where.  
But yet nevertheless, if there appear no apparent cause, and that when we have sought never so much why God hardeneth men, we find no cause at all: yet let us not therefore cease to glorify him, though we see not the reason of his doings. As for example, a man might ask why Sehon was hardened rather than the Moabites, Edomites, and Ammonites? Ye see here four nations between whom there was no odds, I mean as in respect of naughtiness. For if we think that the Ammonites and Edomites, were better than the Amorrhits: it is but folly and a deceiving of ourselves. Then were they all as infidels, and could have found in their hearts that God's people had been utterly sunk. But God boweth the hearts of the Ammonites and such others, to the end that they should not enter into war. He meckeneth and suppleth them, as if a wild beast were tamed: and in the mean while he hardeneth Sehons' hart, pricking him and inflaming him forward, to the end he should come to give battle. Whence cometh such diversity? We cannot allege any reason, our wit is too raw and weak thereto. And again, God concealeth his purpose from us in that behalf. What shall we do then? although we be at our wits end in this case: let us learn to do God so much honour, as to acknowledge that he is just and upright in all his doings. And although the thing be strange to our understanding, and it seem to us that we might speak against it: yet notwithstanding let us forbear to reply, and let us humble ourselves under the majesty of our God. For truly the thing wherein he will try men's humility, is that we should glorify him in all his works, yea even though they agree not ne match not with our natural reason. 
Rom. 1.5.16 26.  There is not a truer obedience of faith than that. And if they which babble so much nowadays against God's providence, had learned but this one principle of honouring GOD by confessing that he is righteous, and measured not his justice or righteousness by their own brain: there would be no more difficulty. But what? There are a sort of proud beggars, which set themselves against GOD, and swell at him like Toads. Insomuch that if they have once taken a toy in their head, although GOD have spoken the flat contrary: they pass not for that, neither will they surcease their rage for it. But as for our part, to the intent we may be Gods true disciples, let us bridle our wits and hold them as prisoners and captives under the doctrine of the holy scripture: which is, that God holdeth men's hearts in his hand, and turneth them to gentleness when he listeth, as we see he did in Egypt. 
Exod. 11.3. & 12.36.  Behold, the Egyptians were full of spite and cruelty, so as they meant nothing else but to have utterly destroyed the people of Israel. But yet in one minute of an hour, and even in the turning of a hand, God wrought in such wise that they were changed. They yielded up all their vessel of gold and silver at the commandment of the people. To be short they did more for the children of Israel, than the fathers would have done for their own children. And whereof came this? Even of Gods changing of their hearts when he thought good. Also on the contrary part, God holdeth men's hearts in his hand, to harden them as he listeth. And if this seem strange unto us: let us acknowledge the weakness of our understanding, and let us always first and foremost confess God to be righteous, and therewithal reverence his high and deep secrets, sith we cannot attain unto them. Thus ye see what we have to remember in the first place.  
Also we have to note the end for which this was done. God (saith Moses) was determined to destroy Sehon: GOD had already assigned him his judgement: that was the cause why he hardened him. It is not in this text only, that the holy Ghost speaketh so. But when God sendeth his Prophet Esay, and telleth him that the people shallbe hardened and blinded, yea even the more after their hearing of all the matters and warnings that should be given them: he addeth I will have this people blinded, to the end they convert not and I should heal them. As if he should say, this people is not worthy to be pitied at my hand, or to have any mercy showed them: and therefore they must dwell still in their destruction. And that they may do so, I will harden their hearts, stop their ears, and blind their eyes, so as they shall be passed all amendment. Let us understand, that in so doing God hath always just reason: but yet is it not to be said, that therefore it is lawful for us always to know it. If the reason be apparent to us: it is well, and let us weigh it thoroughly, acknowledging (as I told you before) that God executeth his just vengeance upon the sinners that have offended him too much, and abused his patience and goodness, But howsoever the case stand, if we see no reason at all, let his only will and ordinance suffice us, and let it content us that he knoweth why he dealeth so, though it be not his will to reveal it unto us, at leastwise till the day wherein the things that are now hidden from us, 
1. Cor. 3.9.  shall be discovered unto us. For (as saith Saint Paul) as now we see but in part and darkly. And if we knew that: namely that we be here as in a dark prison, so long as we be closed in with our mortal flesh: and again that we be earthly and must be feign to be renewed ere we can comprehend God's secrets perfectly: it were enough to allay the cackeling of such as nowadays blaspheme the doctrine of election, so as they should humble themselves before God, to embrace with all reverence whatsoever is contained in the holy scripture. But do what we can, yet must we pass that way. And therefore when we hear that Gods will was to destroy Sehon, and that therefore he hardened him: let us assure ourselves, that when it pleaseth God to draw men to salvation, he turneth their hearts to make them repent them of their sins, that they may be sorry for them and seek to obey him. After that manner doth God alter the hearts of such as were malicious and froward, and reformeth them to his obedience, yea even when he intendeth to save them. Likewise on the contrary part, when he hath utterly appointed them to destruction: he hardeneth them, so as there is no mean for them to admit any amendment, or to come near it, but they repine against him and his doctrine, whereof they make as it were a deadly poison. Lo after what sort God worketh. True it is that man's natural reason can never well brook his doctrine: but we must submit ourselves with such humility in this behalf, 
1. 〈…〉  as we gainsay not the things which the holy scripture teacheth. Again, whereas it is said, that the children of Hely having been warned, received not correction at their father's hand: it followeth immediately, because the Lord was purposed to slay them. By the setting down hereof, we see that God gave them not the grace to convert, because he left them in the destruction, wherein they were by nature: And that he so purposed, it was through his rightful justice. Here is no talk of I wot not what permission or sufferance, so as God should play the blinkard, or shut his eyes as these fantastical fellows imagine, which have as much experience in the holy scripture as dogs: but it is said, that Gods will was to have it so. Wherefore let us learn, that when God hardeneth men, it is a sign that he hath delivered them to Satan, as past recovery. True it is that on the one part God serveth his turn by Satan and by wicked men, 
1. 〈…〉  to deceive the unbelievers, according as we see that when it was said, who will be my messenger to deceive Achab? the devil offereth himself, and God sendeth him. Go (saith God) and overrule thou all his false prophets, and let them be all there to blind this wretch that hath been so rebellious against me. We see how God serveth his turn by Satan, & that all false prophets are sent by him. But yet should not this prevail: for if men were well disposed, Satan should win nothing by his illusions, and all his wiles should be withstood: 
2. Thes. 〈…〉  But it is said that God giveth effectual or workefull error: it is even Saint Paul's own manner of speech.  
Now whereas he termeth it effectual error, it is as much to say as men shall be so sotted, that they shall not be able to discern any more, nor to perceive the deceits, but shall become so brutish, as they shall fling and cast themselves headlong into destruction, and not judge of any thing. It is God that blindeth them so, saith Saint Paul. And why? Because he is minded to overthrow them. Now I have told you already, that sometimes the cause shall not be apparent as it is in that place of Saint Paul, who avoucheth it concerning such as having heard the Gospel, received it not, ne became the better for it, but rejected it, as we see these wretches do nowadays, which trample the doctrine of salvation under their feet, through their ungodliness. And Saint Paul saith it is good reason that God should so blind them, as darkness might reign over them, forasmuch as they listed not to receive the light. But sometimes the cause shall be incomprehensible: we shall not perceive why God worketh so; [we shall not discern] why he will have one to pearish rather than another. [In that case] let us content ourselves with his only goodness, and confess that he is righteous howsoever the world go. Besides this, let us learn to call upon God, that it may please him to turn our hearts to good, so as when he sendeth us the message of peace, and offereth us his fatherly goodness, we may not only hear it as the voice of a man: but also be touched with it by him in our hearts. And in so doing, let us not doubt of his mercy, for he witnesseth thereby that he hath pity upon us, and prepareth us, and changeth our hearts, 
●. Pet. 1.2.  to bow them to his obedience. Thus ye see what we have to remember as in respect of this sentence.  
Now Moses saith, that Sehon came forth to battle & was overcome, both he and all his people, because God had delivered him to the children of Israel. Here Moses showeth that the victory which the people had of Sehon and the Amorrhytes, was of God's mere grace. And it was meet also that the people should be put in mind thereof, that they might percive how God had governed them. And this rehearsal is made, to keep the people in awe, and to make them understand, that if they did not serve and honour him all their life long, and teach their children to do the like: it were too wicked an unthankfulness. And here we have two points to mark. The one is general, that we must learn to yield God the honour of all the victories that he giveth us against our enemies. I mean not only of Princes when they have made wars, or won a battle in the field: but [even of ourselves also] when we have been assailed by some peculiar person, and be escaped from his hands. When a man hath done us any wrong, or put us to some trouble, and we be delivered from it: Let us assure ourselves it is God that hath given us that upper hand, to the end we should always have our mouths open to yield him thanks for it: and that we should not only do it with the mouth: but also and specially show forth by our whole life, how much we be bound unto him. Ye see then that the thing which we have to mark, is that whensoever and how oft soever we scape from the malice of our enemies, God hath reached out his hand to secure us, and by that means hath bound us to him, to the intent we should have the more courage to serve him and honour him.  
The second point is, that look what Moses spoke to the people of Israel, the same doth he say at this day unto us. For we have need to be put in mind of God's grace and benefits, that we may be the more moved to magnify his name and to give ourselves wholly unto him, so as we may never forget his benefits, to run into any disorder. For we see how men do easily sot themselves, specially when GOD dealeth favourably with them. Because our God dealeth gently with us: we think we may conspire to forsake him and forget him. And truly this proverb which is common among men, namely that we cannot away with our own ease, is put too much in practice. And therefore it is for our welfare to be put in mind of God's benefits, and to have the remembrance of them refreshed. And why? To the intent we may be held in awe of him, and serve him, & take courage to keep ourselves altogether under his subjection, assuring ourselves that that is our sovereign bliss, and that forasmuch as he never forsaketh his faithful ones, and those that lean unto him, we suffer him to be our protector, and play not the lose colts, so as we should be forsaken of him at our need. Ye see then that this declaration is directed to us nowadays.  
As touching that it is said, That GOD had delivered Sehon before them: it serveth to show the better, that inasmuch as they had an easy victory, GOD gave the greater brightness to his grace, as we have seen already heretofore. I note this briefly, to the intent that this str●ine may be laid to the other, which we have seen and expounded already.  
Had the people of Israel had much a do to overcome their enemies: they might have imputed it to their own force. O we have fought well, [might they have said.] O there was great prows in us: for our enemies were very valiant.  
But when as their enemies were driven like chaff with the wind, when they that we carst both strong and stout were dismayed, so as they had no more hart than women, but scattered away at the first shock, and became so cowardly, as they might smite upon them at their pleasure, so as the people were even weary of slaying them that were like enough to have eaten them up: What is to be said of it, but that God delivered the enemies of his people, that is to say, that he brought them thither as it were of purpose to take vengeance of them? Ye see then that the thing which is imported by this manner of Moseses speech, is the amplifying of God's grace, to the end that it might be the better known of the children of Israel.  
And whereas it is said, that all were put to the sword, even little children and all: It might at the first blush seem a point of great cruelty, that the children of Israel spared not even the little babes. And what an outrage was that? For what though the king and the men had been so froward as to deny them passage? Ought the women therefore to have borne the smart of it, and their little babes too? We see and are warned hereby, that we must not deem of God's judgements after our own fancy. For if we will needs run a head when God telleth us that he hath disposed a matter, and that we will needs shoot forth our bolt at every turn: we take upon us the office of GOD. For it is his right to judge of us, and not ours to judge of him. And what will come of it, but that we shall be confounded in our rashness and malapertness? What a traitorous is it, that mortal creatures should climb so high, as to give judgement upon their maker? Therefore when there is any speaking of God's judgements, let us learn to restrain our wits from such rashness as to say what we think good: and let us consider that all that ever cometh from God, is good and rightful, though it seem contrariwise to us. And in very deed, sith we see not a whit into the bottomless deeps of God's judgements: let us assure ourselves that we do but bewray the informity that is in us, and that in the mean season God hath wherewith to maintain his justice, although he show it not to us. 
Gen. 5.16.  And were the thing well weighed that is written in Genesis: we should know that it was not without cause that our Lord commanded the children of the Amorrhytes to be rooted out of the world. For even in the time of Abraham, the Chananites were come to the full measure of all iniquity, as it seemed: and we see examples enough thereof, in that they troubled Abraham so much. And yet for all that, God said that their iniquity was not yet full ripe. Albeit that men had condemned them: yet is God patiented, and tarrieth, and beareth with them, yea even four hundred years after. Ye see then that God did bear with the wickedness of that people four hundred years: and shall we say now at the four hundred years end, how happeneth it that God dealeth so roughly with them? We would feign be pleading against God. If he use patience, we say he is too slow: and if he use extreme vengeance, we blame him of cruelty. But contrariwise, if God execute not his judgements out of hand: let us assure ourselves that therein he showeth his goodness. And on the other side if he extend such rigour as maketh us abashed and afraid: let us assure ourselves that he doth it justly and upon good cause, although the same cause be not ever apparent unto us. So then, first of all, whereas here is mention made of such a slaughter of the Amorrhites as extended even to the infants: let us assure ourselves that seeing GOD telleth us that he had commanded the people of Israel to do it: we must embrace it without gainsaying, & it is not for us to check against it, unless we will be condemned for our devilish pride, in presuming to plead against our judge, yea even against our sovereign judge. Finally we must not justify men when they adventure any thing upon their own heads and for their own pleasure: but we must put a difference between the things that concern God, and the things that concern men. For in the end of the chapter, Moses saith expressly, According as the Lord our God had commanded. Then if any thing come in our way, let us inquire whether it concern God or no. If we perceive that it concern God: then must we submit ourselves thereto, saying, Lord thou art righteous, let thine only will suffice us, without looking to have any other reason: let it not be lawful for us to go beyond that rule, forasmuch as it is the rule of all right. Now than if we have the discretion and skill, to discern between God and men: then shall we not fail to honour and glorify God, and to yield him the praise of justice and uprightness: [and so shall we likewise] if we endeavour to try men's doings by God's word as we be taught it. For good reason it is that the same should overrule us, yea and that all our deeds and thoughts should be so measured, compassed, and directed thereby, as we may consider thus with ourselves: Hath God forbidden it? then is it a wicked thing, and therefore I must forbear it: but doth God allow it or permit it? then let us confess that it is well done, without enquiring any further. Thus ye see what we have to remember for the conclusion of this text.  
Now let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to make us feel them better, and to teach us to condemn ourselves utterly, (as in very deed there is nothing in us but cursedness, and none but only God deserveth to have all praise of righteousness & uprightness yielded unto him) and that every of us may not only confess it with our mouths, but also sigh for our sins through true repentance, so as we may return again unto him, praying him to change our wicked hearts in such wise, that whereas now they be plunged in all naughtiness, and stonehard: he will vouchsafe to bring them to his obedience, and to write and engross his laws and commandments in them, so as we may seek nothing but to please him, and to frame ourselves wholly to his good will. That it may please him to grant this grace, not only to us, but also to all people, etc.   

On Tuesday the seven. of May. 1555. The fifteenth Sermon which is the first upon the third Chapter.  
THen turned we and went up by the way of Basan. And Og the king of Basan came out against us, he and all his people, to fight in Edray.  
2 And the Lord said unto me, fear him not, for I have delivered him into thy hand, with all his people and land, and thou shalt do to him as thou didst to Sehon king of the Amorrhites, that dwelled in Hesebon.  
3 So the Lord our God delivered Og King of Basan with all his people into our hands, and we smote him, so as nothing remained of him.  
4 The same season we took all his Cities, and there was not any City which we took not: that is to wit, threescore Cities, all the Country of Argob, which is of the kingdom of Og in Basan.  
5 All his Cities were fenced with high walls, Gates, and Bars, besides the unwalled towns which were many in number.  
6 And we destroyed them as we had done to Sehon Bing of Hesebon, in rooting out all his Cities, men, women, and children.  
7 But all the cattle and the spoil of the Cities, we made a prey for ourselves.  
8 So at that time we took the land out of the hand of the two kings of the Amorrhytes, which were beyond jordan, from the river Arnon unto Mount Hermon:  
9 (Which Hermon the Sidonians call Sarion, and the Amorrhytes name it Sanir:)  
10 [Even] all the cities of the plain, and all Galaad, and all Basan, unto Selcha and Edray: which are cities of the kingdom of Og in the country of Basan.  
11 For only Og king of Basan remained of the remnant of the Giants, behold, his bed which is a bed of iron, is it not at Rabbath among the children of Ammon? The length thereof is nine cubits, and the breadth four cubits after the cubits of a man.  
IF we should take the things that I have read, but as a simple report of a story: there would be no profit at all in the reading. But if we be able to apply it to such use, as God meant by his holy spirit: it is a very profitable lesson for us. It is declared here, that the people of Israel smote Og king of Basan, as they had done Sehon king of the Amorrhytes. That (as ye see) is the story. But we must consider to what purpose GOD meant to have it registered in his law, and published by Moses, and brought again to the people's remembrance. It was to the end that the people should know, that they had been guided by the hand of God, and that when they were delivered out of the land of Egypt, they witted not where to have become, unless GOD had continued his favour towards them, to put them in possession of the land which he had promised them for their inheritance. But now we must mark also, that the people were not yet entered into the land of Chanaan: there was yet great hardness in the matter. And if they had not trusted in God, they might have been so scared, as would have caused them to turn head, and to murmur against God, and to forsake the land that had been promised them. Therefore it was for them to be confirmed. And Moses hath respect thereunto, in that he setteth before their eyes, the power where through they withstood their enemies: which was Gods assisting of them, and his over throwing of their enemies. And now that I have noted that it was Gods will to have this story published and confirmed, to the end aforesaid: it behoveth us likewise to come to ourselves, and to apply it also to our own use. For all was written for our learning. 
1. Cor. 10.11.   
Then let us mark, that whereas Moses hath said here, that Og king of Basan was overthrown: the people should have thought thus: Behold, God hath delivered us from a second and a third death. For it had been to no purpose to have scaped out of Egypt, to have been set free from the bondage of Pharaoh, and to have passed through the red Sea: all this had been nothing, if our God had not strengthened us, seeing we have been assailed by so mighty and strong enemies, whom we had not been able to resist. And in good sooth, we ought to call to mind what hath been declared before, that is to wit, that the people ran away as soon as their enemies came against them. And why was that? For it was not for them to look for any succour at God's hand, because they ran forth at adventure with such foolish rashness. God had said unto them, ye shall not go to battle: and yet would they needs hazard the encounter.  
Therefore it was meet that they should be made to know their folly to their cost. Yet notwithstanding, the people of Israel knew well enough by experience, that they were not of sufficient power to withstand their enemies. But now, for as much as nothing was able to stand before them: thereby it appeared that their obtaining of the victory was not by their own strength, neither could they boast thereof: but it was God that had wrought in that behalf. And it behoveth us always to make the same comparison, if we will well perceive God's grace and favour towards us. For what is the cause that we take ourselves to be strong and stout, and yeede not God his due praise? It is for that we be bleared: when he hath reached us his hand, and when he hath succoured us at some pinch, we consider not from whence that cometh. What remedy then? Let us bethink ourselves thus: Go to, have I not found myself sore cumbered in very small things? Have not I been daunted and stricken out of hart? And what was the cause thereof, but that God made me to feel mine own frailty? Surely I should be never a whit valeanter now, than I was then: were it not that God gave me his help. So than it is some where else than of myself, that I have my strength: and therefore it is nor for me to advance myself through overweening: for God hath given me a sure knowledge of my feebleness. Now then, I must think continually how to humble myself: and when he hath upheld me by his strong hand, I must acknowledge that that benefit came of him, and that he will be glorified for the same. Ye see then that the intent why Moses spoke so to the people of Israel, was that they should acknowledge that their overcoming of their enemies, was not by the power and strength of man, but by Gods fight for them.  
Nevertheless, this aught to have moved them, not only to honour God, but also to trust in him, as I have touched before. For it was not enough for the people of Israel to have conquered the land of Basan: for they had not yet passed the river of jordan where their inheritance lay. Therefore it stood them on hand to be armed with new trust, and to proceed with full purpose to encounter their enemies again. And whence might they have such hardiness? If they had taken it in themselves, it had been but a rage that God would have condemned: but they must have emboldened themselves with trust that God would not fail them. And how might they be sure of that? By their own experience which they had had thereof. Why was it that God overthrew as well Sehon, as Og king of Basan? Because he was the leader of his people, and had taken them into his charge and protection. And that was not to lead them only to the bank of jordan: but to perform the promise that he had made to Abraham. And therefore the people might conclude, that the victories which they had obtained already, were but an entrance to a further passage, whereby they might fully persuade and assure themselves, that God would continue with them even unto the end. Even so must we do. If we perceive any change in ourselves, we must acknowledge it to be the hand of God.  
For sometimes, yea oftentimes the faithful shall find themselves astonished and abashed upon the sudden, yea even though there be no great cause why. But thereby God warneth them of their infirmity, to the end they should walk in awe and fear of him, calling upon him, and utterly distrusting their own strength. Again, when they see themselves strengthened they know that that cometh not of themselves, neither are they so foolish as to be proud of it: but they magnify God's goodness and grace towards them, and take courage upon the same.  
True it is [say they] that we be wretched and silly creatures: but yet hath our God helped us, to the end that we should trust in him. Therefore let us on forward as he commandeth, and let us not doubt but he will be the same man to morrow that he is to day. The remembrance of his promise lasteth longer with him than for a day: and seeing he hath avowed himself to be our father, it is not to shake us off as the bastes do that forget their young ones, or as the fowls do which forsake their birds whom they bred: but our God is a father to us both in life and death. Now then, let us always flee under the shadow of his protection, and assure ourselves that his power shall never be diminished towards us.  
But we have also to mark how Moses saith, That Og king of Basan came flinging forth to give battle. wherein he showeth that the people [of Israel's] war was just and lawful. For although they had express commandment from God, to arm themselves and to put Og king of Basan to the sword, not at their own pleasure, but upon the authority of him that hath all power: yet was it Gods will to minister a just cause thereof unto them, that they might be the more assured in their conscience. And thereby we be warned (as I have said heretofore) not to attempt any thing against right and reason. If we will have GOD to bless our doings, and to make them prosper, and bring them to good end: let us beware that we stir not so much as one finger unadvisedly, or contrarily to that which is showed us by God's word. For what is it that can make us rightly hardy in all things? The having of a good warrant in our own consciences, that we have walked according to God's commandment, and gone no further than equity and right will bear. If we be sure of that: then may we look for help from above, and we shall not be disappointed. But if we neglect the difference between good and bad, and run to things upon a head: it is good reason that God should beguile us, and that we should be confounded in our doings. Thus ye see what we have to mark here, when Og king of Basan came forth as an enemy to provoke the children of Israel, in such wise as their war became just. For no doubt but this enemy was offered him of God's hand, as we saw that Sehon was yesterday, whom God hardened because he was minded to overthrow him. After the same manner happened it to Og the king of Basan.  
Now then, let us learn to beware that we provoke not one man nor other, by giving them cause to vex and molest us: but if we have any enemies, let them begin the war, and let us on our side keep the peace. Let that be a point for us to bear away. For if we begin the fray, by doing them wrong or violence: can we look for help at God's hand? Can we hope that he will favour us, when we be so out of order? No: and therefore let us not go about to purchase us enemies: (the devil will raise us up but too many of them: and God also on his side may chance to exercise us, and work in such wise as we shall have enemies enough, that will seek all the means they can to persecute us:) 
Rom. 12.18.  but let us for our part seek to have peace, to the uttermost of our power.  
And besides this, let us always hope that GOD will assist us, if the quarrel that we maintain be good and rightful, and such as he alloweth. These are the things which we have to remember in that it is said that Og advanced himself, and came forth to assail the people of Israel, without demanding any thing at their hand, even to stop them of the passage that God had given them.  
Furthermore let us bear in mind that which hath been said afore, namely, 
Ephe. 6.12.  that the chief war which we have, is against our spiritual enemies. Therefore whensoever Satan assaileth us, and practiseth all the mischief that he can against us: let us understand that GOD is minded to exercise us: but yet shall we have wherewith to bear out the brunt, forasmuch as we shall be strengthened by the power of the holy Ghost. And for the bringing thereof to pass, let us mark how it is added here, that God saith unto Moses, Be not afraid: for I have delivered Og king of Basan into thy hand: therefore shalt thou do to him as thou didst unto Sehon the king of the Amorrhytes. Ye see then that here is a promise given, to the end that the people should rest upon it, and not doubt any more of the victory, inasmuch as God telleth them that he will fight for them. And it behoveth us to mark well this text, because that if we be destitute of God's promises: though we protest never so much that we trust in him: it is but a vain and fond imagination. And it is not in men to promise themselves any thing. For by what right or title may we hold God bound unto us, so as we may say, God shall help us, we shall not fail to be succoured at his hand? It would be to fond an overstatelynes, if men should forge hopes of their own head after that sort. Nay we must wait quietly that God show us his will, and when we once have the word of his mouth, then may we stand upon it. Let us mark then that there is an inseparable bond, between God's promises and the trust that we have in him. 
〈◊〉. 10.17.  The world doth in deed use the words Faith, and Trust: Howbeit unrightly. For men know the contrary to that which they protest, because every man conceiveth what he listeth in his fancy, and considereth not what is the will of God. Therefore it behoveth us to come back to the order that Moses showeth us here: which is, that we attempt not any thing before God have first spoken it. For else, our meaning is but to transfigure him after our own pleasure, and look as every man inventeth follies in his own head: so would he by and by have God at his commandment, to make him perform the things that he himself hath conceived. And what a dealing were that? What majesty more would there be in our God? Again we see our lusts are so outrageous, as is horrible: and yet should God be feign to dance attendance at all hours, to do the things that our imagination hath dreamt or doted upon? Therefore let us have the modesty to look unto that which God promiseth. And when we once have that promise, we must no more reply against it, but be contented with his speaking of the word, and go on boldly. Be not afraid (saith the Lord) I will deliver him into thy hand. And when our Lord had said, I will deliver him into thy hand: he added for a conclusion, therefore be not afraid. But how must we apply this doctrine to our instruction?  
First and foremost let us look that God promise. If we were cumbered with any perplexity or anguish, and knew not whether God would leave us in the mire or no: we might well be afraid: and if we would not be afraid, we should be too blockish. But when God saith unto us, my children, it is true that you be weak, you can do nothing of yourselves, and you have too strong an enemy, by means whereof ye could by no means withstand him if ye were not helped and upheld by me: but I tell you, your temptations shall not be greater than you shall be able to bear, 
1. Co. 10.13  I know what your power is, I will give you strength and courage at your need, I will mitigate the temptations that might overthrow you, and although the world and the devil be stark mad against you, yet will I bridle them, so that although you be roughly assailed, yet shall you overcome them: trust thereunto. Hath God spoken as this man telleth us? let us never doubt of it. Not that we can be utterly exempted from all fear, so long as we live in this world: Insomuch that although we have God's promises, whereby we be assured that he will never leave us, but that we shall ever feel eyes help at our need: yet must we not think that we shall be utterly void of care and doubt, or that we should not beware of the dangers that environ us round about. No, but yet must not this fear so overawght us, as we should not take hart to call upon God, and to rest upon him, and to go on still forward. Therefore when as it is said, I will help thee, be not afraid: our Lord will have us to fight in such wise against all fear, as it may not so overmaster us, as to make us give over, and turn head, and start away, so as we should be utterly dismayed: but rather that in standing in awe, we should also hope & take courage to go forward, forasmuch as we have God on our fide. Thus ye see what is to be remembered here.  
And let us chief apply this doctrine to our spiritual battles which we have against Satan. For if the children of Israel could not vanquish their enemies which were but men: 
john 14.30 & 1. Pet. 5.8  how shall we overcome the prince of the world, and the infinite number of devils, which are as ramping Lions ready to swallow us up out of hand?  
What is our force to beat back such enemies? Again on the other side, we need never to seek out of ourselves wherewith to be overcome. For every of us doth nothing else but labour to overthrow ourselves. 
Rom. 8.7. & Col. 1.21.  All the affections and all the thoughts that we have, are enemies to God and to our own salvation. Therefore although we had no enemies to assail us without us: yet are we overthrown already by ourselves within. Yea verily, but when as our Lord telleth us that his strength shall dwell in us: that is the thing whereat we must take courage. And it shall be no presumption to proceed after that sort, as the Papists [bear men in hand: which] say it is a folly for men to assure themselves, and that we must always hang in doubt. By means whereof they set up their own free-will, and all the other dotages invented by themselves, which are no better than illusions of Satan wherewith he hath bewitched them. And hereupon they say yet still, O, God will help us. Yea but they have not his promises: or at leastwise they regard them not. And in good faith they be forepossessed with this devilish imagination, that they are able to do much, and that they have such strength in them, as they may well be God's fellows. And yet for all that, their hoping is but off and on at aladuenture. But in the mean while they accuse us of presumption, when we rest all only upon God's promises, assuring ourselves that we can do nothing at all, and that there is not one whit of strength in us. Whereas we wait for the things which our good God hath promised us of his own free goodness, even without presuming any whit at all of ourselves, but only hoping for the performance of that which he hath spoken, accordingly as he hath vouchsafed to bind himself by his promises: must it not needs be that the devil hath put out the Papists eyes quite and clean, when they term such belief presumptuousness, whereas it is grounded upon nothing but God's promises? [yes verily.] But as I said afore, let us go on boldly, and not doubt but that God can deliver our enemies into our hands. Although it seem that they should catch us in their paws, and utterly destroy us: yet hath God delivered them into our hands before the battle: and with such certainty doth it become us to fight always against Satan. Truly if we look upon the state of the faithful: it may well seem that they be left as a pray, and that there is no way for them to stand against their enemies. But what for that? God hath already determined what he will do. As for the execution thereof, it doth not appear at the first: but when as the faithful have this promise given unto them, I will deliver thine enemies into thy hand: they must have an eye to the thing that is yet hidden. And for the same purpose doth Saint Paul say, 
Rom. 〈…〉  GOD will shortly put Satan under your feet. And for the same purpose also doth he say in another place: that Satan hath his power and dominion in the air. 
Ephe. 〈…〉  It should seem by this, that Satan is over our heads, and that he should overwhelm us. But behold here on the other side, how God avoweth that he hath put him under our feet; and that for all the skirmishes which he can make against us, and for all the alarms that he can give us, yet shall he not get the upper hand of us, 
Gen. 〈…〉  no nor once prick us in the heel, but we shall tread upon his head. Lo how God hath assured us of victory. What is to be done then? Let us look at Satan and all our ghostly enemies, as already vanquished, and assure ourselves aforehand that God will make us to triumph in the midst of our battles, so as we may glory in our God as though our enemies were already dispatched, and we rid quite and clean of them. And why? For the insight of our faith must rest upon his promise where it is said, I have delivered thine enemies into thy hand.  
Moreover, whereas Moses reporteth, that the people did to Og king of Basan, as they had done to Sehon king of the Amorrhytes: it is to show that the people were not cruel in putting the young infants to the sword, and in leaving neither man nor woman alive: though a man might imagine them to have been cruel at the first sight. And why? Because it was done by God's commandment. Now then, let us come back again to that which hath been touched already: that is to wit, that when we pass not the bounds which God hath set us, ne do any thing upon our own heads, but only obey his will: then although all the world accuse and condemn us, yet shall we be quit in heaven. And that ought to suffice us. 
Psal. 〈…〉  Why so? For God can well skill to maintain his authority against the pride of all men: Though all the world were so fond as to go to law with God, and to find fault with his sayings and doings: Let us let them all alone. For as I said, it ought to suffice us, that God doth justify us. and if he acquit us, we may laugh all the foolish verdites of the world to scorn. 
Rom. 〈…〉  But herewithal let us bear away this lesson, that is to wit, that God do avow all our doings. And how shall we be sure that he will avow them? [verily] if we have not followed our own fleshly reason, nor taken leave to do things upon our own head: but have waited for God's commandment. Now then, if God have given us his warrant, and we have walked in his obedience: then are we sure that all shall go well with us, though the world find never so much fault with us.  
But we on our side also must take warning that we rise not against God, as we see these fantastical fellows do, who will needs be scanning whether a thing be good or no, without enquiring whether it be of God or no: and so should God be feign to resign his majesty. For he cannot be GOD, if he be not righteous. And if men might put his righteousness to trial of inquest, so as it might be lawful for them to give their verdict upon it: then if they condemned any of God's works, his glory were like to go to wreck, and he should be quite bereft of it. We see then what a treachery it is, when men will take such liberty to discourse of good and evil at their own pleasure, without ask counsel at God's mouth. And on the contrary part, although things seem strange to our natural understanding: yet must we so dispose ourselves, that if our Lord do once say, this is good, it is my pleasure so to have it: as soon as we have that determination from God's mouth: we on our part must hold our peace, not only to forbear all replying or grudging against him: but also to submit all our own reason thereunto, and to glorify him with a good will, in this wise. True it is Lord, that if I should judge after mine own fancy, I might speak frowardly and untowardly: but I must have mine eye upon thee: and forasmuch as I know thy will to be so, I must submit myself to it, and acknowledge it to be good and rightful, yielding thee this praise therewithal, that thou canst not do amiss. Surely this present example ought well to suffice us. For who is he which would not at the first sight condemn the children of Israel, for killing the little babes after that sort? Did they any thing without God's appointment? No: for Moses saith the contrary. Therefore in condemning them, a man should set himself against God: And so fareth it commonly with us. Wherefore if we judge of our neighbours, let us not do it upon our own brain, but let us give that authority unto God, without replying against his word, so as if he allow of any thing, we receive it immediately: for we must have this modesty of ruling ourselves in all cases according to his good will. And therewithal, if God now and then do things which seem over rigorous, yea and even do touch ourselves very near: let us stoop to them. As for example, if we be afflicted out of measure to our own seeming: yet must we not murmur nor fret at it, For in good sooth what shall we gain by it? It will turn to our double confusion. Nay, let us pray God to frame us to such obedience, as we may patiently receive the afflictions that he sendeth us, in such wise as the things which seem strange to our own appetites, affections, and thoughts, may be deemed of us to be good, just, and rightful, because he willeth them. That is the point which we must come unto. To be short, let us learn, not to be wise in our own conceit, nor to give head to our affections: for those two things are requisite, if we intent to glorify God in all his doings.  
Now here is also that which Moses addeth, concerning the Cities and the greatness of them, and concerning the Country, and the great strength of Og King of Basan. We took (saith he) threescore Cities, which were very well fortified▪ and furnished in such wise, as there was no likelihood that they should have been easily taken. Moses addeth these circumstances, of purpose to magnify God's grace the more, that the people might perceive that their strength came not flying in the air, but that it was GOD that gave it them. And that is a point well worthy to be noted. For if it be to vaunt of our own prowess, we can skill well enough to gather the things that may serve for the purpose. O (say we,) I had such a thing and such a thing: I have compassed my matters trimly: such a crink was practised against me a great way off, and I remedied it with such a shift. See my cunning, see my policy: there were such matches and such against me, but I shifted well enough with them all, so as I dispatched them everichone, and mine enemies won nothing at my hand. To be short, we can skill to allege all things that may give a fair gloss and show to our own virtues. But if it be to glorify God, for the relief that we have had at his hand: we run over it as it were upon hot coals (as they say) we remember not the distress that we were in, the danger that we be scaped out of seemeth to be a thing of nothing. See what our lewdness is. So much the more therefore doth it stand us on hand, to mark what is told us here, that is to wit, that in all the benefits which we have received of God, we must consider in what taking we had been, if we had gone without them: and we shall have matter good store wherewith to do that, if we be not wilfully blind as we are wont to be. For was not the least danger that ever we fell into, enough to abash us? But when a thing toucheth us any thing near: ye shall see us as sore dismayed as may be. In deed if we be once out of it, it is nothing with us: but that is for want of minding it. Yet notwithstanding if we see but a mote or a fly whisking by our eyes: by and by we be dazzled. But yet for all this, out of how great things doth God deliver us? He will suffer us to go down as it were into our grave, and to be there as it were in a gulf of death, so as which way soever we look, we shall find no way to scape out at, so deeply shall we be sunk therein. And to what end? Even to the end that God may make us perceive his power the better, when it pleaseth him to secure us. So then, we have matter enough and enough to give gloss unto God's grace, if we be not minded to shut our eyes maliciously of set purpose, or to thrust the things underfoot, which are too too manifest and apparent. Therefore let us put this doctrine in ure which is showed us here by Moses: that is to wit, that God will give us incredible victories, as he doth already, and that when we have them, we must bethink us thus: Go to, came this of our own policy? came this of our own strength? No: it is God that hath done it. For when we have well examined all that is in us: we shall find ourselves to come short in all points, and that even from the one end to the other, our Lord must be feign to do all in man.  
And look what Moses reporteth here concerning the bodily enemies of the children of Israel, as in respect of the power of this world: that must we apply to the power of Satan, and to all the shifts that he hath against us. If we have that discretion with us, then shall we have wherefore to magnify God's grace towards us, if we consider well whence we be delivered, that is to wit, out of the pit of hell. For which of us was able to break the bars and bonds of Satan? which of us was able to abolish the sovereignty of death? It stood us on hand that God should work there. Now it is so, that we were all shut up in the bondage of sin, 
Ro. 3.9. & 5.12.  and consequently that death reigned over us. Satan had possession of us, so as none of us could scape from him. We could stir neither arm nor leg, but it was to thrust ourselves still further, and to sink ourselves still deeper. Seeing it is so: let us understand, 
Eph. 2.3.  that when God brought us out of the curse, wherein all of us are by nature: it must needs be that his mere grace wrought in that behalf. And that is more times than once, as Moses speaketh here of the threescore Cities. Wherefore let us understand, that as soon as we be come to the end of one battle, straight ways we must enter into another: God helpeth us to day: and if he hold not on daily, yea if he make us not to feel his aid every minute of an hour: what will become of us? If we had had a thousand victories, yet were one assault enough to overthrow us. Therefore let us learn to magnify God's grace towards us.  
And herewithal let us mark also, that Moses speaking here of the strength of Og King of Basan, saith: Behold, he had a bed like a Giant: and again he saith that he came of the race of the Rephaims. Which serveth to show more and more, that the people were as a sheep in a Wolves mouth. And if it were so with them at that time: what is it now with us? For we have enemies which are much stronger and stouter in comparison of us, than had the Israeltes when they were to enter into the land of Chanaan. It should seem that they might eat us up at one bit (as they say.) We see what treasons and conspiracies they make: we see that the more gracious and favourable God showeth himself to us, the more do we seem to take pleasure in grieving him, and in rejecting of his grace. And therefore let us look to it, that we mind well this doctrine, if we will have God to give us victory against Satan and all his assaults. And besides this, when we have concluded that God will strengthen us against all temptations: let us not doubt but that he hath a care of us also for this transitory life. 
1. Tim. 4. ●.  And if men go about to root us out, let us put ourselves to his protection, and let us look to be preserved and defended by him: and no doubt but that if he reached out his mighty arm in old time, to secure the people of Israel: his power is not abated, nor his goodness diminished, to do the like for us at this day. Thus ye see how we shall be safe both in life and death, and as well in body as in soul, if our Lord be ready to secure us. But without that, we must needs be worse than forlorn. Wherefore let us look that we profit ourselves by this doctrine, by putting away all pride and foolish presumption, so as we rest wholly upon God, and learn to exercise ourselves in his promises early and late, and to renew the remembrance of them, to the end that by that mean we may be armed against all temptations. Let not the devil find us unprovided when he cometh to assail us: but let us have wherewith to resist him. And that we may so, 
Eph. 6. 1●. & 1. Pe●●  let us take to us God's word, for when we be armed with that, we be well enough fenced to beat back Satan, and all that ever he can practise against us. And therefore it behoveth us to be so much the more watchful, that we may give ear to this doctrine.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may be utterly cast down by them, at leastwise to mislike of them and to forsake them, so as our whole seeking may be to frame ourselves altogether to the righteousness of our God, and to proceed more & more in his fear and obedience, until he have joined us fully and perfectly to himself, beseeching him to bear with us in the mean while, and that forasmuch as it is his will that we should be in continual war in this world, he vouchsafe to strengthen us with his power, until he have taken us up into his heavenly rest, to make us enjoy the glorious immortality that he hath promised us. That it may please him to grant this grace, not only to us, but also to all people, etc.   

On Wednesday the viii. of May. 1555. The xuj. Sermon which is the second upon the third Chapter.  
12 The same time we took possession of the land, From Aroer which is upon the River Arnon. And I gave one half of mount Galaad with the Cities thereof to the Rubenites and Gadites.  
13 And the rest of Galaad and all Basan, which was of the kingdom of Og, I gave to the half tribe of Manasses: that is to wit, all the Country of Argob, and all Basan, which is called the land of the Giants.  
14 Jair the son of Manasses took all the Country of Argob, unto the borders of Gessuri, and Machati: and called them after his own name, that is to wit, Basan Havoth jair, unto this day.  
15 And unto Machir I gave Galaad.  
16 And unto the Rubenites and Gadites I gave from Galaad unto the river Arnon, the mids of the river and the end, and unto the river jabocke, which is the border of the children of Ammon.  
17 And the plain, and the jordan, and the borders thereof from Kenereth to the sea of the wilderness, that is to wit, the salt Sea under Asdodphasga towards the East.  
18 And the same time I commanded you, saying: the Lord your God hath given you this land to possess. All you that are strong men, go armed before your brethren the children of Israel:  
19 But your wives, your children, and your cattle, (I know ye have much cattle) shall tarry in your Cities which I have given you,  
20 Until the Lord have given rest to your brethren as well as to you, and that they likewise possess the land which the Lord your God giveth them beyond jordan. Then shall ye return every man to his possession which I have given you.  
21 And the same time I commanded josua, saying: Thine eyes have seen all that the Lord your God hath done to these two Kings. So will the Lord do to all the kingdoms through which thou shalt pass  
22 Fear them not: for the Lord is your God: it is he that fighteth for you.  
HEre Moses continueth still his matter, to show the people of Israel the great good that God had done them, beyond their hope. For as I have declared heretofore, the kingdoms of Basan and Hesebon were as an overplus, besides that which had been promised to the fathers of old time. God then showed himself more liberal than he had promised to be, in that behalf. Therefore it became the people to have signified God's grace, according as Moseses intent also was. Furthermore, to the intent the people should not think that they had gotten and conquered that Country by their own power and strength: it is told them how it was of necessity that God guided them, considering that their enemies were much stronger than they, in respect whereof here is mention made of their stature, and the land is named the land of Giants, to put the people in remembrance and to make them consider, that they could not have compassed those things, unless God had governed them. And so the whole matter is to be referred to this end, that the people should know God's goodness in delivering them from the thraldom of Egypt, not only in that he had given them the land which he had promised them for their inheritance, but also had added more than they looked for: that is to wit, the two kingdoms that were beyond jordan.  
And now herewithal Moses saith, That he gave that Country to the Children of Reuben, and to the children of Gad, that is to say, to their Tribes, and to the half Tribe of Manasses. Not that Moses offered them that Country in partition: but they did sue for it, as is written more plainly in the two and thirty Chapter of Numeri. In so much as it is said there, that Moses was angry when he saw them so hasty to be aforehand, for it was reason that the whole land should first have been conquered, ere any partition had been made. But therewithal it is said, that the two Tribes of Gad and Reuben, excused themselves for that they had much cattle, & it was a Country fit for grazing: & their desiring to be settled, was not to separate themselves from their brethren, or to be in better taking than they. For they protested that they would go with the rest of the people, to fight with them against all their enemies, and that they would never rest in the land that was assigned them, until all the residue were settled as well as they. Upon the making of this promise, Moses agreed unto them. For before, he said unto them, behold, ye increase the heap for your sin. For heretofore when ye spied out the land, ye would not enter into it at such time as the way was opened for you. And now ye bring new lets: it should seem ye seek nothing but to resist God, and to shut his grace out of the door. Moses then spoke sharply after this sort against the children of Reuben and Gad, until they had showed that their meaning was not to forsake their brethren, but to hold themselves still in the unity of the body, and in the mean while to leave their cattle at a stay, to the end they might not be too much cumbered with their wives and children. And even in this we have to mark the goodness of God. For had not he been the defender of them that were to dwell in that Country, what had come of it? Behold, a sort of women and young children are left behind with their cattle. Now we know that all the neighbours thereabouts were desirous to destroy the people of Israel, and a general hatred or rather burning fire was kindled every where against them. Therefore if the women and children had not been preserved under the hand of God, and under his protection: had they not perished a hundred times? And yet being so forsaken, they were not troubled by any man. Now then the people ought by all means to have acknowledged God's grace herein, to strengthen themselves thereby against the time to come, and therewithal to understand that there was nothing of their own to boast themselves of, but that it was good reason that God should be praised, and they acknowledge that all that good came of God. Thus ye see what the intent of Moses was in this text.  
And we also in these days may well apply this lesson to our instruction. For seeing that God did so preserve the women and little children, which were destitute of defence and succour, & environed with enemies that were their next neighbours, and which were able to have swallowed them up at one chop, as I have told you before: let us assure ourselves that our safety consisteth not in the multitude of worldly defences. Though we have neither wall nor bank, nor any thing else to defend us: yet if God have the leading of us, and take the charge of our safety, we have enough, so as we may defy all our enemies. Contrariwise, if we be destitute of God's tuition: we may well provide all the defences in the world: and yet we shall be never the nearer, all of it must needs tumble down upon our own heads. Therefore let us learn to call upon our God, and to put ourselves into his hands. And forasmuch as he saith that he will receive the poor that are in adversity: so as he promiseth to support those that are destitute of all help and secure of the world: let us go to him, assuring ourselves that we shall not have the gate shut against us. Be we once come thither: we may boldly trust that he will maintain us. And although we be hemmed in with enemies on all sides, and it may well seem that we cannot escape their hands: yet will God be our defence, though there be nothing but utter weakness in us. Thus ye see what we have to remember upon this example.  
Yet notwithstanding it is not to be doubted, but that herewithal Moses doth covertly upbraid the children of Reuben & Gad, with their over great haste. And although he accept their protestation, and thereupon do grant their request: yet were they not to be commended in that they sought to have their possession so soon in that Country. In deed their pretence was honest: but yet should they have held themselves still under God's providence, and not have attempted any thing. So then, as we have seen here before, if we will have God to bless us, we must hold ourselves simply to his word, without attempting any thing at all, so as we step not one pace forward to do any thing that he liketh not, ne serve to the right hand or to the left. But the Rubenites would needs be shifting aforehand, and sought to settle themselves before it was meet for them. They asked not whither it were lawful for them or no: they came not to Moses with submission, saying, let it be considered by general advise whether it be good or no: but they would needs determine the case themselves at the first dash. We have great store of cattle say they: this Country is fit for us: therefore it is meet that it should be given us in partition. Herein they are not in any wise to be excused. True it is that they were made owners of that fat and fruitful soil: but yet did not God bless them in all points. It had been better for than, specially for the half tribe of Manasses, to have been joined with their brethren, than to have had a possession so by themselves. For by that mean they were cut off from the tribe of juda: & they were bereft of the pre-eminence of being matched with their brethren the children of joseph. And therefore if they had tarried with the rest, and waited God's leisure as they ought to have done: it is certain that they had been blessed much more abundantly than they were, & consequently the others to. We see how the Prophets speak of them: 
Psa. 22. 1● Amos. ●●  The fat Bulls of Basan (say they) have their eyes stopped with grease. Because they lived at their ease in a fruitful & abundant Country, there was nothing but pride and stubbornness in them. Let us learn therefore to forbear the seeking of our own commodities, and not be selfwilled in seizing upon one thing or other: but let us tarry for the blessing of God. We see how it fell out with Lot: for he had the like respect in choosing to dwell in Sodom. 
Gen. ●●  That plain was as an earthly Paradise: there was nothing but pleasure, there was nothing but fruitfulness in it. Lot gate him thither: but our Lord made him to pay very dear for his shot. Although he was one of his chosen, although GOD pitied him even to the end, and although he made his children to feel his grace notwithstanding that they were begotten of incest: yet was he chastised as he deserved, for his tendering of his own ease and commodity too much. Hereby we be taught to bridle our desires, and not to be over greedy upon any fleshly commodity when we see we may have it at advantage. If God give it us, let us accept it: but let us beware that our affections be not too inordinate, as they commonly be. Thus much concerning the words wherewith Moses upbraided the children of Gad & Reuben and the half tribe of Manasses.  
Now herewithal we have to note this saying of his, That he gave them the Country in partision. for it should seem that he taketh upon him here to do that which belonged to God. What was Moses? Was the land his to give? By what title could he be named Lord of it? He is in that respect but as a member of the body. True it is that God honoured him so much, as to make him the head of his people: 
Psal. ●●  But in the mean while how is the Land named? God's rest, that is to say, the land that God had assigned his people to rest in. It is not said to be the rest of Moses, but the rest of GOD. Seeing then that this land was in the hand of GOD: should Moses boast himself of the giving thereof? We must not think this strange: for when God's servants speak so, they challenge not aught to themselves, but show in what trust they be put, and what charge is committed unto them, by means whereof they separate not themselves from God. If a man be sent from a prince with authority to do the things that he hath in commission: he taketh upon him the name of the Prince as in way of borrowing, and saith, I ordain this, I appoint this, I command this, I will have this executed. And he that speaketh after that manner, meaneth not to derogate his master's authority. Even so do Gods servants: for they know that he hath ordained them as his instruments, and employeth them in his service, so as they do nothing of themselves, their master is he that over ruleth them. That is the cause why Moses saith, that he hath given them their portion: yea verily, not taking himself as another mortal man, but as one whom God had set in his own place, and which did all things in the name of God. And so ye see what we have to bear in mind.  
It is a very profitable doctrine for us: for it extendeth further than so. And for proof thereof, if we had not the same rule: what would become of the government of the Church? Wherefore are we baptized, 
●ph. 5.26.  but to be washed from all our spots, that we may be pure and clean before God, that we may be members of jesus Christ, that we may be clothed with his righteousness, & (to be short) that we may be renewed by the holy ghost? 
● Cor. 12.13 ●al. 3.27. ●om. 6.4. ●ol. 2.12. & ●. 1.  Now, lieth it in the mortal man that baptiseth us, to give us all these things? No, if we consider him but as a man in his own peculiar person. But sith it is God's will that the ministers of his word should baptise in his name: baptism must needs have that virtue notwithstanding that it be delivered us by the hand of a man. And again, as touching the Lords supper, we see how our Lord jesus Christ doth show himself there to be the food of our souls. 
●att. 26.26 john 6.51  Now is there any creature that can make us partakers of so great a benefit? No surely. But it is certain that the supper is not a vain thing: therefore when we come to receive it, we must consider that the [minister though he be a] man is not separated from jesus Christ. And in the preaching of God's word we see the like. 
●●ke. 1.16. ●. 79.  It is said that the ministers are sent to enlighten the blind, to deliver prisoners, to forgive sins, and to turn men's hearts. How so? for those are things that belong all only unto God. And in very deed if a man should go about to bereave him of the least part of those things, it were an utter defacing of his majesty. For nothing is more peculiar to him than the forgiving of sins. Likewise doth he reserve to himself the turning of men's hearts. Yet notwithstanding he communicateth all those titles to such as he hath ordained to bear abroad his word: 
〈◊〉. ●. 27. 〈◊〉 5.21. 〈◊〉 18.37. 〈◊〉 31.18.  telling them that he separateth not himself from them, but rather that he useth them as his hands and instruments. And in this case men must not muse upon the thing that they see, but they must lift up their eyes aloft by faith. We see then what rule we ought to draw out of this text, where Moses saith that he gave the land in possession. Namely that he treateth not of his own person to vaunt himself: but only showeth, that he had put the tribes of Gad and Reuben, and the half tribe of Manasses, in possession of those two kingdoms by God's authority, according to the commission that he had given him.  
Howbeit to the end that the profitableness of this doctrine may be the better known: let us mark in one word, that it expresseth unto us the power that is in God's word: namely that it is not a fleeting sound, but that it hath speedy execution, accordingly as we see that when the Prophets threaten the city jerusalem, 
jer. 4.5.16. and 32.2.  they say they have besieged it and beaten it down already. And how is that? By dreams and visions. This should seem to be a plain mockery. Yea, but in the end it appeared, that it was not a rolling of their tongues only, but that they should not have had a greater mean or power to raze the City of jerusalem, though they had had a great host of men. For by what means did the enemies bring it to pass? By virtue of the Prophecies. So on the contrary part, when they speak of making the people to prosper: their manner of speech is, that all impediments are removed, 
Esa. 37.33.  and their enemies overcome. And how is that? Because God's word is vain. So then, let us understand that it is greatly to our profit, to be told that when God's ministers speak, they cast not forth a fading sound, but such a one as is matched with effect: and therefore let us be edified thereby to our salvation. Sith we know that the remission of sins is not preached unto us in vain: it ought to assure us. Come we to a Sermon? Is God's grace offered us? Is it told us that jesus Christ hath made amends for us, to rid us out of the cursedness wherein we were? When we be certified of these things, it is all one as if they were put into our hands. Why so? For when GOD sendeth messengers to tell us his will: he matcheth such force therewithal, as that the effect is joined to the word.  
Likewise when he threateneth us, let us assure ourselves that vengeance is in a readiness, as saith Saint Paul. 
1. Cor. 10.6.  Let us not think it a sport and dalliance when we be told of God's curse and wrath against the despisers of the Gospel, and against the disobeyers of the same. Hereby we see with what reverence we ought to resort to Sermons. Also we see in what taking all these heathenish sort are, which come to Sermons as it were in scorn of God, with such brutishness as even little children are ashamed of them, insomuch that there is neither fear of God nor honesty in them. Let us be well advised to shun such men's companies, and to abhor them: assuring ourselves that if we learn not to mislike of them, we shall be entangled with them by becoming like them. These (say I) are the things which we have to remember, in that Moses went not to exalt himself to deface God's glory: but showed that God wrought by him and by his means.  
Furthermore, whereas he saith that the children of Manasses, that is to say the half tribe, together with the whole tribes of Reuben and Gad bound themselves by the promise that is rehearsed in the book of Numeri, 
Num. 32.27  to go before the Lord that is to say in his presence: it is well worth the marking: for it serveth to express the better, with what loyalty they went to it. For if we set not our eye upon God: there will always be some feynednesse in our promises, and in all our dealings, so as we shall never go to work sound and substantially. We know that naturally men are double hearted, and that they paint and disguise their doings, insomuch that if it were possible for them, they would keep no touch in any thing that they promise, longer than it were for their own profit, or at leastwise unless they were driven to it for very shame. To be short, there will be no faithfulness in us, except GOD overlook us, and we look up to him in all our doings. And that is the cause why the men that were assigned their possession, did swear to their brethren, even in God's presence, that GOD might be a witness to punish their lewdness, if there were any guile, feigning, or treachery at all in their case.  
Hereby we be warned, that whensoever we make any bargain or covenant: we must not only have aim to the party with whom we have to do: but we must also as it were set GOD among us, and keep our faith and promise to him that we have bound ourselves, as though GOD watched us at every step, and that we could not so soon work deceit towards any man, but that by and by GOD would step before us to withstand it. That is the thing which we have to do: but there are very few of us that think upon it. For although the name of God be called upon, and solemn oaths taken, and promises made autentically enough, yea and that there be order of Law to make us feel his majesty: yet do most men shut their eyes, and in all the promises and oaths that are made, [commonly] there is nothing sought but to deceive one another. He that is suttlelest and fullest of shifts, is the handsommest man: and such kind of dealing is esteemed as a virtue. And why? For every man runs gadding after his own lusts and likings, yea & that in such wise, that they be as blindfoldings to keep us from seeing God. Though we think not upon it now: yet will not God forget any of our deceits, spites, treacheries, and falshoodes which we commit against men. For he hath told us, that when an oath is taken between man and man: 
Exo. 20.7. & Leuit. 19.12 & Deut. 23.21. & jos. 9.19. & Matt. 5.33.  his glory is defaced and himself openly mocked, if the promise be broken. Therefore let us be well assured that he will not put up such wrong, & that although we be never so blind, yet will not he play the blinkarde on his side, but will note and mark every whit of it to bring it to account. And so ye see what we have to mark here for one point.  
By way we see, that none but such as make lawful covenants can make them as in God's sight. For as many as do lewdly link themselves together to help one another in naughtiness, (as to confound all right, to make wicked shifts, to work outrages, to oppress men, or to maintain themselves in their unthriftiness): as many (I say) as conspire after that fashion, are all feign to seek lurkingholes: they are loath to show themselves to God or to come in his presence: nay they must rather shrink away from him, but they cannot. Yet notwithstanding, the wicked sort do fall asleep, when they make those shameful and detestable confederacies of theirs: they be feign to hold themselves there as it were in the dark, and to shun God's presence as much as they can. So much the more than doth it stand us on hand to remember this text, that in all our promises and in all our doings, we may deal as in God's sight, assuring ourselves that he is ever at hand to take notice of our covenants, and to bear witness of them, yea and to govern and direct all things aright, if we proceed uprightly and soundly. And so ye see what we have to mark.  
Now here is yet moreover a certain uprightness to be kept, whereof Moses speaketh when he commandeth the Rubenytes and Gadytes to go conquer the rest of the land with their brethren, notwithstanding that they had their portion already beyond jordan. Hereby we be warned, first that if God have united us in one body or corporation: one part of us must not withdraw ourselves from the charges [〈◊〉 the common weal,] as if we would say, let us exempt ourselves, and let the rest shift for themselves: but it behoveth every man to employ himself to the benefit of the whole state, and that he which could shift for himself alone, should not forbear to take part with his brethren, and to put under his shoulder (as they say) to bear a piece of the burden. This might be declared more fully: but a glance will serve our turn well enough, and the chiefest matter is, that we must put it well in practice. Then let us mark well, that if GOD have knit us into one body, 
Rom. ●●  we must all do the office of members, as we see how the foot serveth the hand, the hand the eye, and every other part employeth itself according to his several property and power, so as all redoundeth to the benefit of the whole.  
Likewise must we observe the same rightful and reasonable order of dealing, when GOD hath set us in one common weal. It was well known of the wretched Paynims, that there could be no good civil order in the world, if every man were given to his own profit. 
1. Co●. ●  If the hand should separate itself and refuse to serve the rest of the body, and the rest of the members also: Ye see there would be a good sort of pieces: but in the mean while they should all die and of necessity perish. In like case is it with men when they will needs draw back from the communion of life, which they ought to observe, and no man think upon the common profit, but take it to be sufficient that he can profit himself: for in the end all must needs go to havoc. But this is chiefly to be observed in the spiritual government of the Church, 
●. Co. 1●. 27  as Saint Paul showeth it us. 
Rom. 12.5.  For in the Church there is not only a resemblance of man's body, but the son of God is our head in very deed. It is of him that we be, and of him have we grace and power, in such portion and measure as it pleaseth him to bestow upon us. Seeing it is so: let us learn to maintain peace and brotherliness among us. 
●ph. 4.7.16.  And that we may so do: let every of us yield himself to his neighbours, and let us not be so wedded to our own peculiar advantage, that we should not take pain to pleasure all those with whom we be united. Neither let us allege, what have I to do with the bearing of such a burden as should be too heavy for me, and which I cannot well away with? Let us beware that we hold not back after that sort, to maintain ourselves in idleness. For according to the ability that God giveth us, so doth he bind us to serve our neighbours therewith. And why? For we be all members of one body: there needeth none other reason to move us than that. So then, to be short we cannot be of our Lord jesus Christ's flock, unless we consider what he hath given us, that we may make the same profitable, and put it to the common edifying of the Church, 
Cor. 14.12 Eph. 4.12  as saith Saint Paul.  
As touching worldly conversation, let us live in such wise with men, that as we receive good by them, so we also on our side may look to do good to them: so as there may be a mutual answerableness on both sides. Now it is certain that none of us can forbear his neighbours. Let a man be of as good ability as he can wish, and yet nevertheless he must stand in need of other men's service in many things. Now, when he knoweth that he hath such need and necessity of other men's help: should he draw back from his neighbours, or be so nice that he will bear no burden, but be loath to take any pain for the common weal? [It is no reason.] For if they that serve him should be at the same point, and be as peevish and proud as he: must it not needs be that all should go to wreck? Yes: and therefore let us learn, that in as much as even in the Church we have this bond of serving our neighbours: it behoveth likewise in respect of this present life and of all worldly affairs, to consider with ourselves that in as much as God maketh others to do us good, and to profit us divers ways, so as we be succoured by them: we also ought to render the like again on our side.  
Now as concerning the people of Israel's case, there was a special consideration in their conquering of the land of Chanaan. Why so? For it was not promised severally to the tribe of juda, or to the tribe of Benjamin, or to any of the other tribes alone: but generally to the whole offspring of Abraham. Therefore it behoved this land to be conquered by them in common, and that afterward lots should be cast for it, as was done in the end by josua. But now that God commandeth us to follow one common trace, we must apply this example to ourselves, and consider that the same rule which is set down here, is given to us also. As how? Doth God command, that we should but every man severally for himself resist Satan, and proceed more and more in the Gospel? Is it not a common lesson? [Yes.] Seeing then that God calleth us so one with another, and will have all to agree in one accord, like good melody: it is not for us to separate ourselves any more a sunder. Wherefore let us consider, that to advance the kingdom of our Lord jesus Christ and the salvation of all his: to build up his Church, and to make his Gospel to prosper and flourish▪ every man must not only work alone by himself: but we must also agree all in one, and draw all by one line, and every of us strain himself to serve such as have need of his help. And so we see, that all such as will needs build so alone by themselves, do but work confusion. Of which sort there are that think themselves very able men, and that they could work wonders to their own seeming, insomuch that they despise their neighbours, and would even bear down all other men before them to show themselves valiant fellows, and that they do a hundred fold more than all the rest. And what cometh of such pride, but overthrow and confusion? Let us mark well therefore, that we shall never serve God by furthering of the gladtidings of our salvation: unless we have the said concord, that we be ready and well disposed to help every man his neighbour, and that there be one common easing one of another. Thus ye see what we have to remember further upon this strain.  
Now in conclusion it is said here, that Moses encourageth josua to be of good cheer, and to go through with the thing which he himself might not do, that is to wit, to convey the people over jordan, and to conquer all the land of Chanaan. But first of all he setteth before him the victories that the people had had against Og king of Basan, and Sehon king of Hesebon. Thou hast seen (saith he) how the Lord hath dealt with these two kings. He saith not, As you have done to these two kings, [but as the Lord hath done]. For as hath been declared, here is no flattering of men, nor no tickling of their ears: for they be but too forward already in taking more upon them than belongeth to them. Seeing then that men are so naturally given to selfeweening let us understand that it is expedient for them to be meekened, and to be bereft of all their pride and loftiness, to the intent they may know that they have nothing of their own. But this cannot be done, without making them to understand, that whatsoever they have, they are beholden to God's mere grace for it. That is the cause why Moses saith expressly, Thou hast seen with thine eyes, what God hath done unto these two kings. As if he should say, If ye know not the power that God hath showed you: of whom is it long? The matter is not darksome of itself, it is altogether visible and apparent. Therefore it must needs be that your own unthankfulness hindereth you, and that your malice blindeth you. Seeing then that God hath made you to perceive his goodness, even as it were by eyesight: be you mindful of it continually.  
But let us mark, that Moses in encouraging josua, doth not only exhort the whole people to give thanks unto God, and to praise him for the benefits that they had received of him already: but also hearten them for the time to come, to the end they should not doubt but that God would go through with the thing he had begun. And the manner of his speech showeth it sufficiently. Thou hast seen (saith he) how thy God hath succoured & helped thee against those two kings. As much shalt thou do to all the kingdoms through which thou shalt pass. As if he should say, Ye have seen trials enough already of God's goodness: and therefore ye cannot distrust him, but you must be too too unthankful. For he hath showed you what his power is, it is not for a pang and away, he hath showed you that he is faithful in all his promises. Now ye know what he hath promised to your fathers: therefore look you for the performance of the things towards you, which your fathers hoped for, and be ye constant in it. Think not that your God is weary of doing you good, or that in process & length of time he waxeth unable to bring the things to pass which he hath begun: no: but reach out your trust to the uttermost, & assure yourselves that he will likewise continue his goodness and power towards you. Thus see we what Moses meant.  
Howbeit forasmuch as the encumbrances were great: he saith expressly to the people, Be ye not afraid: and unto josua, Fear not. Wherein he showeth that we must not measure God's grace by our own understanding. For when things shall seem to us unpossible: God will find means to overcome all things that are against him to the worldward, so as they shall not hinder him to bring all his matters to perfection, and to execute his determination.  
But to the intent to gather the sum of the doctrine that is contained in this text: let us mark how it is not without cause, that Moses directeth his speech to josua. For albeit that the doctrine belong to the whole body of the people▪ yet was it meet that josua should be encouraged, as head and captain of the people: For it may hap that a people shall be well disposed: and yet mar all for want of good guiding, accordingly as we see how all things go to havoc and to wrack, when the heads and governors are not such as they ought to be, yea even although there appear good disposition in the people: insomuch that when things go amiss, a man shall hear sighings and groanings, and every body seeks to go the right way, so that if it lay in private men's powers to remedy disorders and vices, they would surely do what they could. Two or three unthrifts are enough to trouble a whole common weal when they once set upon it and the devil drives them forward, if the governors set not stay in the matter. And therefore it is not for nought that Moses directeth his speech precisely to josua. For (as I said) it importeth so much the more, that such as are in public authority should be well disposed, that they may the better guide the whole body. But for as much as it shallbe spoken of yet more at large hereafter: I do but touch the thing briefly, to have a short conclusion of this text.  
Furthermore whereas it is said, That God which smote Sehon king of the Amorrhytes and Og king of Basan, will do the like to all the kingdoms of the land that he promised to Abraham: let us mark (as I said afore), that when God hath made us to feel his gracious goodness: he will still give us courage for the time coming, to the end we may not doubt but he will hold on continually: And that as we have found the force of his power by experience heretofore: so we may assure ourselves of it to the end: not doubting but that if we do as he commandeth us, he will bring all our enterprises to good and happy issue, so long as they be according to his will. For without that, we should become too unthankful and churlish, burying his goodness towards us▪ 〈◊〉 and shutting our eyes, that we might not see it. And if we see such changes as may abash us: let us return to that which I have said: that is to wit, that we must not measure God's power by the worldly means that trouble us, neither must we stand scanning after this sort, and say, how can that come to pass, how may that be possible? Let us not put forth any such allegations: for we must yield this praise unto God, that although things be unpossible to us, although we have never so great dangers to pass, although things be far out of order as we wot not where to become: yet will God provide for them. Then let us resort unto God in that behalf, acknowledging such power in him, that although all our wits fail us, yet we put the matter into his hand, assuring ourselves that he can bring it to pass. That is the thing which we have to mark here. And without that, what would become of our salvation? True it is that God hath showed himself heretofore to be our guide and king, and therein we have the more cause to magnify his grace. Nevertheless, when we come to the point that we should hope for God's help, and that his succour shall not fail us at our need: we must shut our eyes at all stops, and refer all things into his hand, waiting for the accomplishment of his promises. Seeing he hath bound himself to us of his own free goodness: let us put him in trust with the events of the things that seem unpossible unto us. And if we do so, then may we certainly think ourselves safe against all the assaults of Satan and all his champions. And though they practise all that ever they can to overthrow us: yet shall we not be as men discomfited and forlorn, but God will work in such sort for us, as we shall not need to fear but that he will bring our salvation to perfectness: and albeit that to our seeming it be unpossible to be done, and that we cannot find any way out by reason of the hindrances that let us: yet will he always make us to overcome them. Thus ye see how we ought to put this lesson in ure.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to do them away, and to correct them immediately that we may obtain forgiveness of them: and that for as much as we cannot yield ourselves so wholly to him, as he might guide and govern us according to his holy will: it may please him to rid us of all our wicked affections, and of all the lusts of our flesh, that we may frame ourselves unto his righteousness, and in the mean while be borne withal in our infirmities, until he have taken us hence to himself. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the ix. of May. 1555. The xvij. Sermon, which is the third upon the third Chapter.  
23 And at the same time I prayed unto the Lord, saying:  
24 O Lord God, thou hast begun to show thy servant thy greatness and thy mighty hand. For what God is there in heaven or earth, that can do according to thy works, and according to thy mightiness?  
25 I beseech thee let me go and see the good land that is beyond jordan, and this goodly mountain, and Libanus.  

●●ut. 1.37.  I Told you heretofore that Moses made mention how God had bereft him of the benefit and honour of entering into the land of promise, for the sin of the people. Now he rehearseth the same matter again, howbeit to another end. For it was convenient that the people should be done to understand, that they should not always have such a leader. To the intent therefore that the exhortations which Moses maketh, might be the better received, and the people take the better heed to them: he telleth them that he must leave them, and that he shall not have leave to pass over jordan. That is his meaning, whereof I shall speak more fully hereafter. In the mean season, let us see what he saith here. First of all he rehearseth that he besought god, that he might enter into the promised land. But he had already had the sentence of condemnation, that he might not go. It should seem then that he resisteth God as much as in him lieth, and that he cannot find in his heart to admit his saying. And in deed we cannot utterly excuse him that he did not amiss. For we cannot be tickled with so small a desire contrary to Gods will: but we be by and by blameworthy. But when we be so bold as to come unto God, to make a request clean contrary to his will: then is the offence double. 
〈◊〉. 21.22 11.24. 〈◊〉. 1.6.  And why? For the foundation of all our prayers is faith. But there can be no faith without God's promise. Who so then cometh to cast out his pangs, & desireth of God the thing that he knoweth shall mislike him: doth he not pass his bounds? Doth he not go clean contrary to that which the rule of praying will bear? Yes. Now, this was seen in Moses, and therefore it followeth that he did amiss. And indeed the answer showeth it. For like as God was angry with him before, 
Num. 20.12.  because he had not glorified him in the strife that the people moved for want of drink: so is he angry with him now again. Though we had none other witness, even this aught to suffice us, that God doth expressly shut the gate against him for the time to come, that he should no more return unto him. Hereby we be done to understand, that we must be earnest in repressing our desires, and in bridling them. For hardly is there any man to be found, that ever yielded himself so pliable to obey God, as Moses was, Let us seek on all sides, [and yet shall we not find one.] It is certain that Mother- was an excellent mirror of meekness, and such a one as had his mind utterly brought down, so as he sought not to follow any thing which was not commanded him from above. And yet for all that, it appeareth that he could not so restrain and overmaster himself, but that there was some excess in his affections. If this befell to Moses who had been accustomed to obey God in all points: how shall we do which have profited so evil in that behalf? So then, we see here a deed which showeth us what the chief exercise and study of God's children is: namely to subdue their affections, that it may not befall them to desire any thing, but such as they know doth please GOD. For that is the only rule whereby to discern good from bad. Mark that for one point.  
Moreover we must not stay upon the outward appearance. If we have a desire to a thing, although the same seem good and just, yet must we not think that it is therefore lawful. For if we look upon Moses desire, every of us will say it was holy. Yea and we marvel how it was so refused, considering that he spoke not so much for himself, as for the common profit of all the people. For his desire tended to none other end, but that the people might have been the better established and confirmed in God's grace. He saw the vocation whereunto he had been ordained, to be most excellent: he had executed it already by the space of forty years: he saw the hardest was yet behind: he was acquainted with the people's vices: he knew the power of mind that was given unto himself: he was sure he had purchased great credit now long ago: Lo here the causes why he wished to have entered into the land. For being a man of sixscore years old, he was not wedded to this present life. And besides all this, we know that inasmuch as he had been taken up heretofore into the mountain, and had tasted there of God's glory: he was not entangled with transitory delights, nor with any worldly thing. Ye see then that Moses had no respect to himself, but would feign have accomplished his office, in setting the people in possession of the heritage that had been promised them, and by that mean have established the service of God in the holy land. Who would not say that this was a good desire, considering how it tended to the glorifying of GOD, and to the procuring of the welfare of the whole people? Lo here the two principal ends where unto the whole life of man should tend. And yetnotwithstanding, Moses did amiss. Why so? for he resisted God. It ought to have sufficed him, when he had once heard that GOD would not be served by him in that case. Albeit then that the desire that he purposeth be excellent in itself, and am at a good and rightful end: yet doth it not fail to be worthy of blame. The reason is, because he submitted not himself to God.  
Now then, we see the thing that I said afore: that is to wit, that we may now and then have fair colours to desire this or that: but in so doing we may go too far, yea and indeed we shall not obtain our requests. Why so? For obedience must go before: and without that we cannot build, but to our ruin and confusion. And it is a thing very requisite. For men cannot bridle themselves from being wise in their own conceits: insomuch that if we take a thing to be good: we cannot be persuaded to the contrary, GOD cannot win so much at our hands as to get the mastery of us. So much the more than behoveth it us to take pain to hold ourselves wholly in awe, to the end we build not any thing which God alloweth not, but that we always have that mark before our eyes, and rest wholly upon it.  
Now if it be so that the desires which of their own nature are good, holy, and commendable, do nevertheless become sinful and blameworthy, when they advance themselves against God: what are they when we covet evil things, and give head to our fleshly lusts? We see that the thing which GOD hath forbidden us is evil, and yet notwithstanding we take leave to desire it: is this to be excused? Now then, to the intent we may take profit by this doctrine, let us mark that although our desires to see to, are as good as can be: yet must we abstain from them unless God do like of them. For at that end must we begin. And furthermore, that if we ought to correct our desires, though there be no likelihood of evil in them: we ought much more to be well advised that we cast not forth our bubbles when we be tempted to evil, and when we be carried away to fleshly lusts. All that gear must be killed stark dead, seeing it is not lawful for us even to wi●h the thing that is good, except we have leave of God. But we must then specially observe this lesson, when we go about to pray: for as I have said already, the foundation of all our prayers is faith: and what importeth that? Even that we should hear God speak. If we pray at all adventure, doubting whether we shall obtain the thing that we require or no: 
james. ●. ●.  it is but hypocrisy and it shall not boot us at all, saith the holy scripture. It standeth us then in hand, to be well assured when we come before God, so as we believe certainly that our praying is not in vain, and that we shall not be disappointed of the thing that we require. And that is the point where in the prayers of the Christians do differre from the prayers of the infidels. For the infidels and unbelievers may well flee unto God, and crave this and that at his hand: but what for that? they be ever wavering, and wot not whether they shall obtain or no. For they depend not upon the promises. But as for us, we must assure ourselves of the love of our God, & that he is much readier to grant than we be to require, yea and that he is so pitiful and hath such a respect of our miseries and necessities to relieve them, 
●sa. 〈…〉  that he even preventeth us. We must be thoroughly persuaded of this when we pray. But how shall we know it? We must not bear ourselves on hand that we hold God bound unto us, and that we shall make him to grant all our desires: for what a malapertness were that? And what an honouring of God were it, if every man should say, I trow God will do whatsoever I list to command him? But we must rest upon his promises. Ye see then that faith is requisite in our prayers: that is to wit, that no man thrust forth himself upon his own head, but that having the promise whereby God allureth us unto him, we go unto him boldly, not doubting but that he will keep touch with us. Seeing it is so: we must note now that all our prayers are faulty, if they be not ruled by the will of God. For when we presume to ask of him whatsoever comes in our head, there is no promise for us to trust unto in going to it so without advise. And therefore for as much as we pass our bounds, we be never a whit furthered by it. Thus ye see that in praying we must always consider what god permitteth us, & what his will is that we should ask of him: and that we must ever have this modesty and soberness with us to ask counsel of him, as though his spirit spoke in us, and endited unto us the very form of our prayer. 
Matt. 6.9.  And for that cause hath our Lord jesus Christ made as it were a sum of all the requests which we ought to make unto God. For although we be not tied to those words, to say hollowed be the name of God, his kingdom come, his will be done, etc. yet must we refer all our desires, wishes and requests to those six articles, which are contained in the prayer that our Lord jesus Christ hath given unto us. And although the Fathers of old time had not the same rule; yet were they always governed by God's spirit, to keep them from wandering from the things that are taught us at this day, so as all their prayers were conformable to the rule that our Lord jesus Christ hath given us. Now then we see, that all such as take leave to pray what they list, do not direct themselves to God as they ought to do, and therefore are they likewise disappointed of their desires. And for the same cause is it, that I have told you, that in all our prayers we must be well advised, that the things be lawful according to God's word. But now there are some things which God hath promised without exception, and those we may demand without condition. Whensoever we have offended him, (which thing we never cease to do) we must resort to the remedy, praying God to forgive us our sins and to show us mercy. God hath assured us that he is ready to do it. And seeing he hath promised it, our coming to him to seek favour must not be as though we witted not what would be the end of our request: but we must be fully resolved that he will show us favour indeed. Yet notwithstanding, if therewithal we desire him to release his chastisementes: that is now another thing. For he may well pardon our faults, but yet in the mean while he will not cease to subdue us, until he perceive that our vices are corrected. I mean not as the Papists do, namely that God pardoneth the fault, and retaineth the punishment still, as they have surmised, saying that when God forgiveth men their sins, he ceaseth not in the mean while to execute his rigour upon them as a judge. It is nothing so. But God chastiseth us for our sins after he hath forgiven them, howbeit, not in way of punishment, but to make us look better to ourselves & to be warer hereafter, so as we become not so unconstant as to return to the self same fault again. Then if God perceiving us to have need to be tamed, do list to chastise us: if we require of him simply & without condition, that he should by and by withdraw his hand: that request were out of square. For why? He perchance sendeth us some sickness or some other cross, & he knoweth that it is not enough for us to be sick a two or three days: and therefore the disease must continue and increase, until we be thoroughly cleansed of it. Therefore when we make any requests unto God, he must have the moderating of them. Why? For we know not his will: I know not what is meet for me, neither hath God given me any promise of it: now must I in this case stay myself, and refer myself to God in praying to him, I must patiently wait for such issue as he shall think good, and I must yield myself as a prisoner wholly to his will, utterly forsaking all mine own affections. Now than we see that where we be not sure of Gods will: we must not warrant ourselves any thing upon our own heads, but we must go to it with condition, that God shall do to us as he listeth. And therewithal we must pray him to make us think well of all his doings, and to deal so with us as we may agree there unto: howbeit, not as enforced, but of our own accord. Thus ye see what we have to remember upon this example of Moses. Sith it is so: let us beware that we pray not for any thing, which we know doth displease God and is condemned of him. As how? If we should desire him that we might live ever in this world: we know we be created to another end, yea and we cannot be his children, but we must be as pilgrims in this world, 
Herald 11.13.16  as saith the Apostle. Seeing it is so: he that should desire to live always here, should renounce the kingdom of heaven, separate himself from god, and bar himself from all access unto him. So than ye see here a thing that were clean contrary to the manner of praying aright: as much is to be said of all our sinful lusts. We know what God hath forbidden us: if we deal to the contrary, is it not as if we should play the chafed bulls or wild beasts? And suppose we that such manner of praying provoketh not God's vengeance against us? Is it not a heinous treason to him, seeing we cannot devise to abuse his name more falsely? Therefore we must always look well about us. Seeing the case standeth upon the finding out of the will of our God: we must (I say) be well advised what he promiseth us, & then shall we have our requests granted us.  
Yet notwithstanding we have to mark, that when Moses desired God that he might go over jordan: he did it not wilfully of purpose to disobey God. For he had humbly received the condemnation that we saw, whereby GOD had banished him from entering into the lande● of promise: but as now we forgetteth himself, and this escapeth from him. When as we see this, let us mark that we had need to be so much the more diligent in examining our own wishes, to wit whether they be conformable to Gods will, and squared throughout by the rule of his word or no. For we may well protest that our intent is to be subject to God, and we may well say it without dissimulation: but yet in the mean time we shall not cease to be entangled in wandering imaginations, and our wits shall vanish away. If Moses being a man wholly bend to obey GOD, were so far overseen, as to confound himself in his own request: what shall we do? For we have a great sort of thick and dark clouds, which dim our ●ight that we cannot see clear. And therefore let us sharpen our wits, that we may consider what is lawful for us to demand with godliness, and what liketh God according as he shall have declared it unto us. Thus ye see what we have to bear in mind. And if we chance at any time to overshoot ourselves through heat, and to require the thing which we cannot tell whether we should obtain or no: let us by and by correct it with this addition, My God, thy will be done. As for example, A man hath his child or his wife sick, or he is in some other perplexity: Alas my God (saith he), and he casteth forth some vehement affection, ah my God, wilt not thou pity me? must I be thus afflicted with extremity? Well, when he hath made this request, he must acknowledge that there is a fault in it. And let us not excuse ourselves by saying, As for me, I never meant to withstand God or his will: but when we once know the fault, let us go and add this correction, Alas my God, indeed such is my desire, that thou knowest to what end it is: but yet for all that, it becometh me to yield thee thy principal service which thou preferrest before all others: that is to wit, obedience, so as I humble myself wholly in this case under thy hand. Even so Lord, dispose thou of me and of all mine at thine own pleasure. Ye see then that in examining our requests, when we doubt whether God like of them or no: we must enter into this consideration, that God ought to overrule us, that we may yield him his deserved honour, and all our affections be so bridled, as he may have the mastery of us. That is the true manner of praying, if we intent to be heard.  
But by the way we must also mark the thing that is set down here. Moses to the intent to obtain his request, saith, Lord thou hast begun to show thy servant the highness of thy mighty hand. When Moses speaketh after that fashion, it is a kind of protesting that his putting of himself forth to pray, is not for any service that he hath done to God: he allegeth not any such thing. No: but he protesteth that God had showed him favour already, and therefore he desireth him to continue it still. And it is a point that we ought to mark well, namely that when we come unto God, the best reason that we can allege unto him, to win our requests at his hand, is to say, alas Lord, we be exceedingly bound unto thee already. If a mortal man have done us a good turn, we may well be ashamed to be always hanging upon him: but it is not so towards God: For he never ceaseth to do us good: neither can he be drained dry in doing good, as creatures should. And yet notwithstanding, if we should return three or four times to a man that hath done us good or pleasured us, we might say: Sir, the goodness that you have showed me heretofore, for the which I think myself greatly bound unto you, maketh me bold to repair unto you again, even to increase my debt to you the more. If we might say so to mortal men: much more ought we to say it unto God, for unto him we can allege no deserts, nor any thing else of our own. Therefore we must follow that which is showed us here, saying: Lord, seeing thou hast begun to do us good, go through with it. For God bindeth himself to us in doing us good: not that he is tied to it of necessity, we must not step to him with such lustiness as though he owed us any thing: but after as we have felt the experience of his goodness and grace towards us▪ we may be so much the more familiar with him. And that is the thing whereon we must cast our eye: and it is also the thing wherein GOD is rightly glorified by us. When I come unto him and say, Ah Lord, true it is that nothing I am, nor nothing I can: I have nothing in me but utter naughtiness: nevertheless, forasmuch as I have found thee bountiful to me heretofore, & thou hast showed thyself good to me so many ways: therefore do I resort unto thee still. Behold, by my so doing, GOD (say I) is glorified, both for the time present and for the time to come. And it is not only Moses that hath used this manner of praying: We see it was common among all the ancient fathers. How often see we it used in the Psalms: 
Psal. 30▪ Gen. 32. ●.  and we see also that jacob did the like. Lord (saith he) I am stuffed full of thy benefits: when I consider the good that thou hast done me, I cannot but acknowledge that thou hast used wonderful mercy towards me: and yet for all that, I am feign now to repair to thee still. Wherefore let us learn, that if Moses being a man of GOD, yea and such a one as had so excellent record of the holy Ghost, alleged not any deserts of his, ne vaunted of any worthiness of his own part, in his praying unto GOD: much more ought we to confess that we be not worthy to open our lips unto him: and to stoop and to discharge ourselves of all selfestimation when we come unto him, so as we presume not upon any thing that is in ourselves. Mark that for one point.  
But though we be unworthy to pray: we have well wherewith to embolden us, by reason of the great number of benefits that we have received at God's hand. For his reaching out of his hand unto us, is not to do us good for one day, but to continue, and to give us access to resort to him again to morrow. In so much that when God hath once been gracious to us, thereby he showeth that he would have us to come still to him, seeing he hath showed us the way and opened us the gate.  
So then, let us learn to call to mind the great number of benefits, whereby GOD hath uttered his love towards us, to strengthen ourselves withal, that we may take heart to warrant ourselves by true faith, that he will hear us at our need. And surely, as for them that mind not Gods benefits: they be at their wits end when they come to the pinch. And the same is the very cause why we be so cold in praying, and why we go to it so unlustily, not knowing whether we shall obtain aught or no, or whether our prayers shall be in vain and unprofitable or no. Why so? For we bethink us not of the promises that GOD hath made us, and (as ye would say) of the hansels which he hath given us. 
Matt. 7.7.  He hath assured us oftentimes that we shall never come unto him amiss: and we think not upon it at all. Our own unthankfulness therefore, is the let that we have not a true and right trust in him, and that we cannot repair unto him to say, Lord, I doubt not but thou art merciful to me, and admittest me always unto thee, but not for any worthiness of mine. Nevertheless I beseech thee remember the benefits that I have received at thy hand: for it is upon that trust that I come unto thee: hoping that as thou hast showed thyself gracious and bountiful to me heretofore, so thou wilt continue still unto the end. Thus ye see what we have to remember in that Moses saith, Lord thou hast begun to show thy servant the highness of thy mighty arm.  
Now Moses speaketh here expressly of God's highness and greatness, and of the mighty power of his hand. As if he should say, that God had made him to feel an extraordinary working, and that the grace whereby he was induced to pray unto GOD, was a special one above that which every man feeleth. For God had uttered an unaccustomed manner of power, so as they we no common things which he showed unto Moses. That then was the cause why he desired to be brought into the land of promise. As if he had said, My God, thou knowest that thou hast chosen me, not as some other person among us, but as an elect vessel: & therefore forasmuch as thou hast used me in thy service, now vouchsafe to bring me into the land. And herein we see, that Moses desired this, not so much for his own sake, as for the whole people's sakes, that all of them might have fared the better by it. For it was a thing that might have troubled the weaklings, to see the leader of the people die. Ye see they were a people that were overbold, at leastwise in rashness: but yet when they should obey God, they were seen to be cowardly enough: and when Moses died, it was enough to have made them utterly unwieldy, insomuch as it might have caused great offence among them. What meaneth this [might they have said?] The Lord was determined to put us in possession of the land: and why doth he now bereave us of him whom he had ordained to be our guide? Moses hath been his lieutenant unto this hour, and now he goeth away to die. It should seem then that God had altered his mind, and intended not to go through with the thing he had begun. Moses had an eye to all this. And therefore, if we look no further, we see so much the more, that his desire was good and holy: but his fault was, that being condemned of God, whereas he ought to have held him to it and not to have gone any further to reply against it: he did it not.  
Moreover he addeth therewithal, What God is he in heaven or earth, that hath done according to thy works, and according to thy mighty power? This manner of speech to say, What God is he in heaven or earth, seemeth perchance to be fond. For is there any other GOD, than he that had published his law by the hand of Moses? If he alonely be God, then is this comparison superfluous, yea and even fond, and to no purpose. But we have to note that in speaking so, Moses meant not that there is a multitude of Gods, so as every of them wrought according to his own ability and power, and that the GOD of Israel surmounted all the rest, and was mightier than they all: Moses had no such devilish superstition in his head. For he knew well enough that there is but only one God, even he that had revealed himself to their father Abraham, the very same which had showed by his deeds, that he is that everlasting & unchangeable God: but he spoke so as in respect of men. Although men do generally confess that all good cometh of God: yet cease they not to forge idols after their own fancy: insomuch that in stead of resorting to the true God that made heaven & earth, which revealed himself to the fathers: they wander away after their own imaginations (as saith S. Paul, 
Rom. 1.21. ) and fall to devising of they wot not what. As soon as we conceive any whit of the divine Majesty: by and by we be gadding after idols, and turn away from the living God. And thereupon came it that every nation had his God. If man had asked them, what intend ye to do, ye wretched souls? [they would have answered,] we intend to serve God. But yet for all that, they worshipped idols. And why? For they turned away from the simple essence of God, and worshipped the things which they had set up in their own dotages and foolish conceits. According whereunto, when any of them had any welfare or prosperity, they would say, God be praised, God hath done us this good turn: but in the mean while they fathered all upon their idols. If a man had said to the Egyptians in the time of Moses, now sirs ye have had a fruitful year, ye have gotten in good store of Corn and Wine, and whence comes all this? [They would have answered,] it is GOD that hath helped us. And yet notwithstanding they worshipped an Ox, they worshipped bruit beasts, yea and even Serpents and the herbs of the earth. It was as brutish a kind of dealing as might be. Although this people was sharp witted and subtle above all others: yet were they become so brutish, that they gave over themselves to all the abominations of the world. To be short, when they had either peace, or health, or abundance of wealth: they would say God, God: the word God ran trotting everywhere: But in the mean while every man had a God by himself. Such a one was Baal Peor (of whom we shall speak hereafter) which was the GOD of the Ammonites. Thus did Idolatry reign every where, and every man had his Patrons and gods by himself. In consideration whereof Moses saith, Of a truth Lord, m●n abuse thy benefits, and when thou dost them good, (as in deed all proceedeth from thy hand:) they do utterly forget it, or mar it, or beelie it. For they bear themselves on hand that they receive those things of their Gods, that is to say of their idols, which are but leasings and dotages. And so are men utterly overseen. But Lord, howsoever the world fareth, thou hast uttered such a power towards us, as all the Heathen must needs have their mouths stopped, so as they cannot say, These are Gods that have wrought as great miracles as the God of Israel. If thy delivering of thy people be compared with all the benefits which thou hast bestowed upon men: it will appear that thou art the sovereign God, & that thou hast showed forth thy mighty arm in such wise, as all other Gods must needs be cast down. Thus ye see what Moseses meaning was. 
Deut. 10.17. & Psal. 50.1 & Esa. 45.21  And the Scripture speaketh often after that manner, as though it granted men their error. As if we should say, put the case, or admit: not that it is so in deed, but to come by degrees, to the thing that is to be proved. As for example: if we have to do with some Papist: to the intent we may teach him according to his rawness, we will say: Go to, in praying unto God, let the one side have jesus Christ for their advocate, and let the other side have the Virgin Marie with the rest of their Heesaints and Sheesaints: and let us see which is the better. For when a man comes unto God, and setteth jesus Christ before him: he is assured by the holy scripture, that it is Christ's office to be the mean between God and him, and to make intercession for him. And so, he that prayeth in the name of jesus Christ, is thoroughly sure that he goeth not to work at all adventure. But as for him that takes the Virgin Marie or any other patron, he shall be beguiled when he thinks himself most sure to be heard: for why, he hath no warrant. Now then, which is best? We speak after that manner to the Papists, not that we mean it is lawful to have patrons: for than should we abuse God's name. It is said, that in praying we must bring nothing of our own head, but faith must be our foreleader, and it is as the key to open us the gate. Nevertheless we use such manner of speech to the unbelieving and ignorant sort, to draw them by little and little. So then, Moses maketh not comparison of the God of Israel, as though he had conceived in his imagination that there was a swarm of Gods, and that every of them wrought according to his ability: No: he knew well enough that there is but only one God: but forasmuch as he saw men overshoot themselves in that behalf: he saith that although all other Nations imagine themselves to receive benefits at the hands of their Gods: yet notwithstanding, the God of Israel had uttered himself with such power, as he only ought to be worshipped, and men might well understand that none reigneth but only he, and that the government of heaven and earth belongeth to none but only to him, and all men might see by the miracles which he had wrought, that all creatures are in his hand. That then was the meaning of Moses.  
Let us mark further, that when the fathers of old time, did by reason hereof despise idols and all those that worshipped them: 
Psal. 115● & Esa. 4● & Deut. 34. & 3● & jer. 1●  God did show himself to them also, after a mighty fashion. Their saying is, where are the Gods that can do like the God of Israel, which hath uttered such a mighty power? And in deed we see no visible substance of God: but his will is to have us know him by his showing of himself in his works: that is the way that he will have us to conceive him. Seeing then that God hath uttered his mighty power: It is our duty to magnify him and to worship him in such sort, as we defy all the idols that men have forged to themselves, and laugh all the things to scorn that have been brought in by the world. For why, there is nothing but vanity and leasing in them. But forasmuch as we be not of sufficient capacity to judge of God's works, though they be present afore us, ne can come right unto him, except he guide us thither by his word: let us learn to hold ourselves to this doctrine. Therefore whensoever God maketh us to perceive his mighty power: let us bethink us of our own rudeness and infirmity, and by and by take his word to us, to exercise us therein. And let us not play the Paynims and wretched Infidels, who are harping upon the word God with their mouth, and in the mean run trotting up and down knowing not what God is in deed. Let us then follow the infallible truth. And seeing that God hath revealed himself unto us, yea even in such sort as we can not be deceived nor beguiled: let us learn to stay thereupon, and to hold us to it throughout. Let us not be so fond headed, as not to profit ourselves by the benefits that God bestoweth daily upon us, and by the which he will be glorified: let all superstition and Idolatry be beaten down, and let God's truth have full scope: let all inventions of men cease, and let the world know which is the living God. Thus ye see after what manner we must proceed: that is to wit, when we once know God, we must worship him, we must go to the perfection, which is only he, and whatsoever is set up on the contrary side against him, it must be brought to nought. For it is not possible for us to worship God as we should do: except we put all things under foot, which men have forged and imagined in their own brain. Wherefore let us learn to exalt him in such wise, as nothing may impeach or darken his pre-eminence. And forasmuch as we know not of ourselves how we should glorify God to yield him his deserved honour: let us take his word for our guide, and fetch light at his truth which is in the holy scripture, to the end we may know that there is none but only God to whom we ought to resort, and that it is only he to whom we must yield all praise and thanksgiving.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done heretofore, that we may return unto him with true repentance: and that forasmuch as our nature is so corrupted, we may fight without ceasing against our own desires, and hold them in such awe, as we may seek nothing at his hand but that which we know that he alloweth and liketh off: not doubting but that in the mean while he will show himself bountiful towards us in providing of all things for us which are meet for us and necessary to our salvation, so as we may learn to submit ourselves to him, glorifying him, and giving him thanks for all his benefits, in such wise as his bounteousness be not buried, but every of us acknowledge more and more how much he is bound unto him, and yield him praise for the same. That it may please him to grant this grace, not only to us, but also, etc.   

On Friday the x. day of May. 1555. The xviij. Sermon which is the fourth upon the third Chapter.  
26 And the Lord God was angry with me for your sakes, and heard me not, but said unto me, be contented, speak no more to me of this matter.  
27 Get thee up to the top of Phasga, and lift up thine eyes towards the West, the North, the South and the East: and behold with thine eyes: for thou shalt not go over this jordan.  
28 But charge josua, and strengthen him, and embolden him: for he shall go over before the people, & put them in possession of the land which thou shalt see.  
29 And so we abode in the valley against Bethphogor.  
I Told you yesterday, how it was not any fleshly lust that moved Moses to desire to go into the promised land, but a holy zeal, to the end that the people might have been the better confirmed in the grace of God. And that it is so, a man may gather by this speech, where he desireth expressly to see the good Mountain and the Libanus. For it is very certain, that jerusalem & the Country about it, were neither the best, nor the fairest nor the fruitfullest of all jury. There were other soils, which were both richer and pleasanter also. And yet doth Moses prefer Libanus and the good Mountain before all the rest. And no doubt but he meaneth the Mountain Morea. We see then that he rested wholly upon the things that were spiritual, because God had revealed unto him that the Temple should be builded there, & that it was the place which God had chosen to be worshipped and called upon there. That was the cause why he set all his mind upon it. And therefore let us mark, that Moses desired not to enter into that land, to fill his belly there, or to live in delight and pleasure there: but only to stir up himself the more to know God's grace, which he had tasted already in spirit, and likewise to help the people by his example. Yet for all this, he is refused, howbeit not in such wise as if God had utterly rejected him: but as in respect that he intended to chastise him by depriving him of a temporal benefit. And thereby we be yet more confirmed in the thing that was treated of yesterday: that is to wit, that albeit our affections be not always wicked, yet they shall not always be granted us, when God intendeth to humble us, For sometimes we may have offended him: and he must be feign to cut us off from his benefits. True it is that our salvation abideth always certain: but as for our present state, it appaireth so far as we can see, insomuch that whereas God made us to feel his favour most abundantly and in very large measure: we have but a small piece of it. If this befell to Moses: let not us think it strange if God deal after the same manner with us.  
Now whereas Moses saith That he was not heard: it is to be referred to this special suit of his. For God doth never quite shake off his faithful ones when they call upon him, at leastwise generally: for he is always merciful to them, 
Matt. 7.7.9.  and their praying to him is not in vain. But yet for all that, he granteth them not every particular thing that they ask of him. It may so hap that a faithful man, shall make some request in his prayer unto God, (yea, for as was said yesterday, there is not a harder thing than to bridle ourselves in such sort, as we pass not our bounds:) there may some such request (I say) slip from a faithful man, as shall be good in itself, and yet notwithstanding, God shall not vouchsafe to grant it. Then is he not heard in that behalf: but yet shall not his prayer be vain and unprofitable. For though he obtain not in that point: yet ceaseth he not to be in God's favour, neither doth God fail to regard his necessities. So then let us note, that all the prayer of Moses was not rejected at God's hand, as though he had obtained nothing at all of him: but only as touching that point, wherein it behoved him to have denial at God's hand. That is the thing which he meant here.  
But it is said expressly, That the Lord was angry with him for the people's sake, 
Deut. 1.37.  as we have seen already heretofore. Wherein he meaneth not altogether to justify himself: but he doth it to the end that the people should find their own fault, and humble themselves unto God. If Moses had meant to uphold that he was not in any fault, nor blame worthy: he had covertly accused God. 
Ezec. 18.20  For is it written, that he that sinneth shall bear his own punishment. Then must it needs be, that Moses was not clear: or else that God did him wrong in punishing him for the people's sake. But I have declared heretofore, that he glorified not God as he ought to have done. In deed this appeareth not by the story: for it should seem there, that he did his duty as well as could be wished: but only God is the competent judge thereof. Although Moses could not be condemned by his words, nor by any outward sign: it is enough that God findeth fault with him, and avoweth that he yielded him not his due honour. Ye see then that Moses was faulty: and that Gods banishing of him out of the land of promise, was for his offences sake, so as he could not say that he had not deserved such punishment.  
Why then doth he lay the blame upon the people? As I said afore, it is not to clear himself, but to make the people to know their own evil dealing: yea and also to consider, that seeing Moses being so excellent a man, and a man chosen of God, did suffer such reproach and dishonour: they themselves ought to be the more cast down. Thereby than the people is warned to think the better upon their own fault. And in very deed this offence of theirs was very grievous and exceeding great. For we know that Moses had an earnest zeal to serve God, and that it was his whole seeking. Nevertheless the murmuring that rose among the people for want of water, was as a tempest to carry Moses away. Behold, Moses is as a rock, he is wholly settled in God's service: and therefore it must needs be that the people's rising in uproar was with horrible violence, even as if a rock were shaken with some tempest. And so we see that the people were utterly destitute of all patience and as good as stark mad, and that it could not be but that the devil possessed them, seeing that the fire of it did even singe Moses. Also this punishment of his showeth how great the people's offence was. What had Moses done? For his own part he desireth nothing but to live & die in glorifying God. And yet notwithstanding, God setteth a mark of infamy upon him for all ages to see, in restraining him out of the promised land. Sith it is so: what punishment do the people deserve, which were the cause of the mischief and the chief authors thereof?  
Now to apply this doctrine to our use, let us take good heed that we drive not others to do amiss, lest the whole blame light upon our own necks. Not that our thrusting of any man out of the way can quit him: for God will nevertheless correct him for it: but howsoever the world go, we shall be guilty of all the sins that we have occasioned. This aught well to bridle us, to the end that no cause of stumbling proceed from us. And besides this, let us consider that if God have given us governors that labour to discharge their duties: if we vex them in such sort as they serve or start aside from the right way: we shall yield account of it before God, and at the last his curse will light upon our heads. Hereby all folks are warned to live simply & peaceably in obedience to their superiors, specially when they see them disposed to serve God: to the end that they may take courage, and continue & increase in goodness. And if we fall to raising of trouble and disorder: surely if they that have committed but half a fault be corrected, we shall be double punished, and answer for all the inconvenience, as of a truth we deserve well to be charged with it before God. Thus ye see what we have to mark upon that speech, where Moses telleth the people again, how it was for their sakes that the Lord was angry with him.  
Now let us return to the matter which we began withal: that is to wit, that although GOD chastised Moses by bereaving him of a temporal benefit: yet was that no impeachment to his salvation. And so meaneth he by these words, Be contented, and speak no more to me of this matter. In saying be contented: he doth him to understand that he hath wherewith to content him, forasmuch as God is still merciful to him, & acknowledgeth him for one of his, and taketh him still as of his household, & casteth him not out of his kingdom. Seeing that all these things abide unto him still: he showeth him that he ought to rest without grieving of himself overmuch. And it is a very notable and profitable point: namely, that we ought not to be too sorrowful and grieved out of measure, so long as GOD bereave us not of the substance of our salvation. We hear what answer Saint Paul had, 
2. 〈…〉  when he was afflicted, yea and even buffeted by Satan, and God had cast him down in such sort, that he was as one at the point to be trodden under foot. Now he besought God to be delivered from such temptations: but answer is made him at God's hand, Let my grace suffice thee. GOD telleth him he will assist him, but as for the comberance, he must bear it still. Therefore let us learn to put a difference between the things that are of the substance of our salvation, and the appurtenances which are in deed the tokens of God's love and goodness, but yet may be forborn of us whensoever God thinketh good, whether it be to chastise us, or to try our patience, or to any other purpose, that he deal so with us. As for example: the things that are of the substance of our salvation are these: that God forgive us our sins, that he keep us under his protection, that he dwell in us by his holy spirit, that the light which he hath given us by his Gospel be not quenched, & that we may take him for our father, to call upon him and to flee to him for refuge. So then, the substance of our salvation, is that the seed of faith abide continually in us, that God guide & govern us by his holy spirit, and that he make us feel his goodness, so as we rest thereupon. But yet for all this, many temptations may befall us, yea even such as my pluck us back from calling upon God. Not that they can shut us quite out from him: but yet they may so cumber us, as we shall not be able to resort to God so freely as we would. Again, we shall be tossed with many sorrows and many heartbitings. On the one side we shall have sickness, and on the other side poverty: besides these, men shall do us wrong, and divers other inconveniences, and to be short, we shall in effect do nothing but pine and languish. In deed if God dealt so mildly with us, as we might always have our mouths open to praise him, so as there were nothing but mirth and ease in our life: we should perceive his love the more plainly. But yet in the mean while, although we be afflicted, although we have much anguish and grief: yet doth the substance of our salvation continue still. What is to be done in this case? Let it content us that GOD is our father. Although he handle us not as we would wish, but rather clean contrariwise: so as in stead of sweetness, we find bitterness, and he granteth not our requests at the first chop, but hideth himself from us in our afflictions, as if he had forsaken us, and giveth us not meat and drink at our pleasure: [finally] when all things fail us: yet let it suffice us that we have still the warrant of our adoption, & that God ceaseth not to take us and avow us for his children. These (say I) are the things wherewith we must content ourselves, in such wise as all things else must be borne patiently by us. And that is it which we have to mark upon these words where GOD saith to Moses, be contented.  
But the unbelievers have not this prerogative: God shaketh them off quite, if they cry he giveth deaf ear to them, neither saith he to them for their comfort, be contented: but he letteth them chaw upon the bridle, so as they be in horrible unquietness and vexation, and have not wherewith to assuage their sorrow. For they believe not that God beareth them a fatherly good will, nor that he receiveth them into his favour. So, now we see more clearly the thing that I touched briefly before: that is to wit, that Gods refusing of the faithful, is not an utter rejecting of their prayers, as though their calling upon him had not booted them at all: but he granteth them generally that which is good for their salvation. And as for in the rest, he cutteth them out their morsels, so as he granteth them not whatsoever they wish, neither were it for their welfare that he should so do.  
Therefore must we bear this lesson so in mind, as we may be able to put it in ure: that is to wit, that if we obtain not all that ever we feign would at God's hand: but that when we resort unto him, he suffereth us to linger still in our miseries & easeth us not of our troubles at the first, so as we drag our wings after us as they say: we must bethink us of this, that we must be contented. And why? for it is good reason that we should yield to the good pleasure of our God, seeing he reserveth this inestimable benefit and privilege to us, that we be still mustered in the array of his children.  
And besides this, let us assure ourselves that God furthereth our soul's health, in refusing to grant us the things that he knoweth to be unmeet for us. We see that divers times he granted the disobedient their desires: 
Num. 11.18.  but that was not to their benefit. It had been much better for them to have gone without them, and that God had said them flat nay of them. Contrariwise, when he denieth our requests, and maketh us to perceive that it is not reason that our lusts should range unbridled, and we have all that our fancy runs upon: his making of us to perceive all this, is to our benefit. As for example, if a child have a fickle head, (as commonly all children lack discretion) and desire his father some fond or evil thing: if his father let him have his swinge like a goose: he putteth the halter about his neck, by cockering of him too much. But if he show him a grim look, and make him perceive that he is a lightheaded boy, without wit or discretion: his child will be the better for it afterward, and this correction whereby his foolish appetite is repressed, will do him good. Even so doth God towards us: for he knoweth it is much better for us to have our lusts subdued, than to give them too much liberty. And that is the cause why he did so precisely deny Moses request.  
We know that if ever man obtained favour in God's sight, it was Moses inespecially above all other. 
Exod. 33.11  For God did him the honour to show himself familiarly unto him face to face, as a friend doth to his companion: for so doth the scripture itself report: and yet ye see his request was refused: [for it was said unto him,] Speak no more to me of this matter. He doth [as it were] threaten him. Now if Moses were thus dealt with: let us understand that we ought not to take it too much to hart, if God deal roughly with us nowadays, and make no haste to secure us, but rather that to our seeming the misery increaseth double, after we have prayed unto him. Let us not think the matter strange: for it shall turn to our benefit. To be short, let us learn to bear all temporal corrections patiently which God sendeth unto us. Although our condition wax worse and worse to the worldward, although we have a heavy burden to bear, although we have many hard and grievous things to endure: yet notwithstanding we must come to this point, that forasmuch as they be but temporal chastisements, we may well hold ourselves quiet, for our salvation abideth still unappaired. And although we obtain not some thing which we ask: yet must we not think ourselves utterly barred from it, until our Lord show us by some evident sign. As how? When a man is in trouble, he repaireth unto God, and craveth mercy, and yet he findeth no relief, but in stead of easement he findeth himself tormented double. All that he gaineth by his calling upon God, is that his misery is increased. But yet for all this he must not be discouraged, but continue still in praying unto God. And therewithal we must consider thus: God knoweth to what end he doth it. And his delaying to grant us our request, is to show us that although he suffer us to languish in our adversities: yet doth he not forget us nor disdain to be our father still, but only teacheth us to obey him and to be subject to him. After that manner than must we behave ourselves in praying. When it shall seem that we have lost our time in calling upon God: yet must we still come back to this comfort, saying: No, God showeth me that it is not meet for me to ask whatsoever I think good, but that I must come and put myself into his hands with all humbleness, to receive what he thinks good, and to hold all my desires in obedience unto him. Seeing that he showeth me this, it behoveth me to frame myself thereunto, and to take that to be best for me which he shall vouchsafe to send me. Thus ye see what we have to remember in the text where God telleth Moses that he will not have him to speak any more of his going into the land of Chanaan.  
But yet for all that, he showed him the land a far off. And no doubt but that the sight of Moses reached beyond the ordinary sight of nature, and beyond all that he could conceive within kenning. 
Deut. 34.7.  True it is that in the end of this book it is said, that even in his old age, although he was then sixscore years old, yet his senses were not appaired, but continued still in their full strength. Nevertheless, when as it is said, that he extended his sight so far, as that he could view all the countries of the land of Chanaan: [it is evident] that God gave him sight above the power of nature. And all this tended to this end, that Moses might be assured, that Gods delivering of the people was not to the end to leave them in the midway, or to leave his promise unperformed which he had made to his servant Abraham. And his assuring of Moses thereof, was not only for Moses own sake, but also for all the people's sake, to encourage the weaker sort, that they might take hart to enter the more boldly into the possession of their inheritance after his decease, not doubting but that God would still reach them his mighty hand. That was the cause why this great sight was given to Moses. And we must not marvel that God showed him the land of Chanaan after that sort: seeing he had already revealed mount Zion & Morea unto him in spirit. Moses then was confirmed by all means, not for himself only, but chiefly for the edifying of the people. Here by the way we be taught, to receive such taste of his grace as he giveth us, though we have but some little feeling of it, and enjoy it not yet to the full. Moses standing upon the top of the mountain, saw the land a far off: it behoveth him to stay there, and to thank God for that sight. Likewise sometime God will make us to feel his grace very slenderly, at leastwise in respect of our desire: for we would fain have our fill of it, we would have him to give it us more plainly: but that would not be good for us. Why? Sometimes we might not call upon him: but all things ought to be submitted to his will. Yet notwithstanding, we may chance to see some little spark of God's grace a far of, or else perhaps he will make us to feel it: but that shall be so slenderly, as it shall seem that his intent was but to provoke our appetite, and to whet our wit, and not to content us.  
But yet must we be contented to receive whatsoever he giveth us. Although our flesh would carry us further: yet must we restrain ourselves as prisoners, and in so doing follow the example of Moses. For if Moses had been like to such as are impatient and fall to striving against God: he would have held scorn to go up into the mountain. It is to much purpose (would he have said) for me to go break my shins in climbing up this hill, to go see the moonshine in the water. I can forbear such a sight. After that fashion would they deal, which are not yet come to such meekness, as to be as lambs and sheep. But Moses showed well, that notwithstanding that he was the shepherd of the people, yet was he also a very sheep in deed, so as GOD might guide and govern him as he listed. When he said to him, get thee up into the hill: he knew he should have no more but a sight of the land, and that the same sight should be a renewing of his grief, so as he should sigh at it and might say, Alas I am banished from the possession of this good land, which I see before my face: my desire is but to make a step over this jordan, and I am forbidden it. He knew this. Yet notwithstanding forasmuch as God had commanded him, he received his grace, yea and he received it with such affection, as he replied not to the contrary. Not that he could not have found in his hart to have had it otherwise: but for that he did thrust his own will under foot, to the end that GOD might have the whole mastery of him. Therefore let us learn to be meek. When our Lord is so minded to bring us under awe, and granteth not the things that we could like of: let not us on our side refuse or disdain the small taste of his grace which he giveth us, waiting till he give us a larger discovery and fruition thereof. For in this world we must be exercised after that manner: and we must apply all our endeavour thereunto. Insomuch that if GOD give us not such knowledge of his grace as we may hold it (as ye would say) in our hands: or as we may have our fill of it: or as we may triumph in it: yet must we call upon him still. And if he give it us drop by drop, and therewithal we have store of grief and sorrows, [so as we might say,] what will become of this? why doth not GOD admit me more familarly unto him? Why doth he not enrich me with his goods? why doth he not bestow his benefits upon me in greater measure? when we be in such case, we must come to this point, [that we may say,] he dealeth no worse with me than he dealt with Moses. So then let us patiently accept this manner of God's dealing, which he useth to humble us: and in the mean season let us not forbear to hope further. For if we perceive not out of hand whither we tend: let it suffice us that God showeth us a far off, the good which he hath prepared for us. And if we have not the fruition of it in this world: let us be contented that he hath laid it up for us in heaven, and that it can not fail us there: as in very deed the land of Chanaan was unto Moses as a sign and sacrament of the kingdom of heaven: and yet he did but see it a far off. Nevertheless, howsoever the case stood with him, he had still a warrant that God would not bereave him of his inheritance in heaven. That was the point that he rested on: and so must we do too.  
He addeth that he must instruct, strengthen, and encourage josua, for it is he that must lead the people of Israel. Hereby the obedientness of Moses is yet better warranted unto us. For how many are there to be seen, which would be loath to employ themselves in doing the things that God commandeth them, unless GOD gave them the honour as well as the charge? But Moses resigneth the honour and dignity that he had received: God putteth him out of office. He should have been the leader of the people, to bring them into the land of Chanaan, and ye see he is deposed from his office with dishonour and shame. Now had he been as one of these worldlings which know not what it is to give over themselves plainly unto God: or had he been as a number are, who being carried away with ambition and vainglory, will always needs be had in estimation: he would never have yielded to do any thing to josua. But behold, God telleth him here, thou must resign thy state to josua, and thou must instruct him, to the end he may be set in thy place: and know thou that he is worthy to be my lieutenant, to lead my people into the possession of their inheritance. Sith we see that Moses was ready hereupon to give over his authority, so as God should bereave him thereof, and yet he himself not only bare no grudge to josua his servant when he saw him exalted in his room: but also instructed him, and sought to surrender his own gracious gifts unto him, as if he should have plucked all the good out of his own hart, to have said unto josua, take here that which belongeth unto thee, to the intent that all may redound to the welfare of the people, and I henceforth become as a poor naked man: sith we see (say I) that Moses was at that point: have we not an evident proof that he regarded not himself? and that he sought not any thing else but that God might be glorified? and that when he had finished his course, the people might still have a faithful man to guide and govern them: Specially seeing that even in his lyfetime, when he saw God● grace flourish and increase in a mean person which was set in pre-eminence over him, he not only envied him not, but also was willing to help & further him, that he might be able to execute his charge when he were succeeded in his place? This verily is written in commendation of Moses: but it serveth also for our instruction, to the end we may learn to submit ourselves to our God: that whensoever he listeth to exalt others in our place, we may be glad of it, wishing that the same may redound to the benefit of the people, and endeavouring to help those whom God hath chosen and elected, so as he may always reign & govern, and that whensoever it pleaseth him to exalt men, it may suffice us that he be glorified in them, and none of us be self-willed in that behalf, but all in general seek the maintenance of the whole body of the Church in her state, and the benefit, welfare and profperitie of the same. Thus ye see what we have to remember upon this text.  
Furthermore let us mark also, that whereas Moses is commanded to strengthen josua: therein God showeth us the effectual working and force of his word. The encouraging of a man, specially to so excellent a work, is no small matter. And by what mean is that done? By good teaching, and by holy exhortations. Thus are there two things to be noted in effect. The one is that such as are set in authority have need to be instructed and strengthened, that they may be able to do their duty. The second is, that God's word hath this use and property to frame those which else should be unmeet, and to strengthen them when they be weak: and to be short, to make them fit in all points to execute their office, and whatsoever is appointed them by God.  
Therefore let them that are called to any charge or authority look well to themselves. For they be not abler men than josua was, who had done a notable act already now forty years ago, in outstanding the rebellion of the whole people, notwithstanding that they would have stoned him, and that he saw so great, and (as ye would say) so infinite a multitude against him, which was not of an hundred men, neither of rascals, or of no estimation, but there were more than six hundred thousand men that did set themselves against him: and yet for all that he bore out the brunt, with invincible constancy, and maintained God's quarrel. josua had done this deed forty years afore: andy yet notwithstanding he is feign to be encouraged still, he is feign to receive new instruction, he is feign to be confirmed yet better and better. Now then, what shall those do which are as silly beasts, & can do nothing? If a man examine them thoroughly, although there be some good seed of virtue in them, alas, they come far short of the perfection that was in josua. Then if they cannot find in their hearts to be taught, and to be strengthened that they may the better serve God: are they not worthy to be put to reproach, so as they may not discern what uprightness and justice mean, but commit so gross crimes as even little children may laugh them to scorn, and all the world be ashamed of them? Thus much concerning the first point.  
Wherefore let them that are called to any charge, whether it be to the ministering of God's word, or to the executing of justice as touching earthly government, 
Deut. 17.1.  or to be masters or fathers: let them all (every one in his own vocation) understand, that they have need to be instructed, or else that they cannot furnish out the place to perform their duty. Let that serve for one point. Now were this well observed: we should not see so many scornful persons as there are. For under colour that a man is advanced to some authority, he may no more be spoken to: for he cannot be but wise enough, seeing he is in authority. But it is clean contrary, as we see here, and as God hath also well showed, in that he hath given Kings a special commandment to have the books of his law about them, as we shall see in due place hereafter.  
And now must we also note the second point, which hath been touched already: that is to wit, that if we purpose to be well taught, if we purpose to be confirmed, if we purpose to be wholly disposed to do the things that our duty requireth: we must repair to God's school. For he hath given the power and efficacy to his word, not only to teach us to know what is good, and to give us wisdom and skill: but also to make us strong to go through with our affairs as we ought to do, so as we be able to withstand all evil, and to overcome all the stops and lets which the devil shall thrust in our way. To be short, to the end we may be able to compass all things well, and to go through with the things that God commandeth us: let us be ready to hearken unto God, and be willing to receive instruction by his word. And it is certain, that if we have that, it will never fail us, for it is a good schoolmaster. But (as I said) it is good reason that men should continue in their beastliness, and that GOD should discover their shame, when they will not submit themselves to him, but are so stately that they think it a needless thing to be taught, because they be no young children any more. Alas, that is even the very cause why god withdraweth his blessing from them. But contrariwise, let us do as josua did. If God be so gracious unto us as to teach us: let us be ready to receive instruction, and then shall we be invincible. Albeit that Satan do practise all that ever he can against us: and albeit that the wicked be as bars to stop us, so as by all likelihood we can not set forward one step, no nor stir one finger: yet shall we be strengthened by the power of God, so we follow the order that is showed us here.  
Now for a conclusion, it is said of Moses and the people, that they abode in the valley over against the Temple of Pheor. For Bethpheor is as much to say, as the house of the Idol Pheor: and the word House is put for a Temple. This is not set down for nought: for it was Gods will to add this as the upshot of condemnation unto Moses, that he was fain to have the Temple of an Idol continually before his eyes, He was chosen to lead the people of Israel into the land of Chanaan. And it is certain that he himself murmured not against God, ne letted the people from coming there: but yet for all that, when it came to the point that he should have made the water to come out of the rock, he went not to it cheerfully, but was (as ye would say) overgreeved in his mind, so as he gave not glory unto God, By means whereof whereas Gods service should have been set up in the land, and whereas there should have been such a melody in calling upon his name, as all superstitions should have been rooted out, and as all the things that had been showed him in the mountain should have been put in practice, that God's majesty might have been seen shining in the midst of the people: in stead of having so goodly and (as ye would say) angelical order: he is feign to tarry hard by a temple of Idols, he is feign to see himself as it were defiled with it, he is driven to behold the abominations that were daily committed by the heathen as it were in despite of God, he is driven to see the true religion overthrown: and this could not be but a great hartbreaking to him, and work a terrible vexation in his mind. Now upon this example we have to gather, how it is not for nought that our Lord causeth us to see things that ought to offend us and to cast us into great heaviness. And why? For we be not worthy to see his service thoroughly in good order, and to see his religion purely and soundly observed, so as he might be worshipped with one common consent throughout all the world. We be not worthy to enjoy such a benefit. For the full perfection of all felicity that we can have in this world, is that GOD be served and honoured, and that in such wise, as all superstitions, all abuses, and all other things that may corrupt his service, be laid down. But for examples sake, we see at this day how God mingleth many of his faithful ones among the Papists, where they be feign to behold abominations daily with their eyes, and are held in so straight bondage, as they dare not open their mouths to speak against them. They see Gods temples turned into no better than brothelhouses, and fraughted with so fowl and filthy baggage, that it were much better that Temples or Churches were never spoken of, than to have such as are in the popedom. But yet this are the poor faithful ones driven to behold. And why? For they be not worthy to see such reformation as they desire, God intendeth to humble them, and he knoweth to what end. And lest we should perk up above other men to say, here is no corruption: alas, what are we? Though there be not open Idolatry among us. is there not a horrible contempt of God by swearing, and a rebelling against his word? Is there not such a beastliness to be seen in a great number, as it were much better for them to become Turks and Heathen men, than to pretend the name of Christianity which they abuse so shamefully? Are they not seen to be manifest despisers of God, and to bewray themselves in such sort, as even little children may discern it? Now then sith we see such corruptions among us: let us understand that they be the rewards of our sins. And therefore let us bewail our case, assuring ourselves that Gods suffering of such minglemangle among us, is to make us perceive that we deserve well to be so entangled. Yea, which worse is, we see this come to pass, even where the Gospel was purely preached. Is not the hellish corruption of the Interim returned again? Doth not the world see how idolatry is set up again by it? And think we that this is happened without God's just punishment? Now therefore let us look well to it, that like as it was Gods will to humble his servant Moses and all the people, by facing them with the temple of a cursed idol: so likewise nowadays, sith we see so great corruptions, sith we see religion disguised, sith we see on the one side idolatry, and on the other side looseness and occasion of stumbling: let us understand that all this cometh through God's just vengeance, by reason of our sins. Wherefore let us humble ourselves and mourn, until it please God to set all things again in such order and plight, as we may all call upon him with one common accord, forasmuch as the same is the end whereunto he hath set us together, and for the which he hath redeemed us so dearly with the blood of his son.  
Now let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to mortify them more and more, that we may learn to be so subdued, as our whole seeking may be to obey him, and to glorify him in all things that he listeth to do, and that in the mean while we may not be wedded to our own affections and fleshly lusts, but that although we have never so many encumbrances in this world, & never so many means to turn us from the right way: yet notwithstanding we may go through with the course of his calling, until he have delivered us from all Satan's traps, and from all things that he setteth afore us to make us turn head, and to hinder us from going forward to our salvation, even till we be come thither. That it may please him to grant this grace, not only to us but also etc.   

On Wednesday the xv. of May. 1555. The nineteenth Sermon which is the first upon the fourth Chapter.  
NOw then O Israel, harken to the ordinances and Laws which I teach you to do, that ye may live and go in and possess the land, which the Lord God of your fathers giveth you.  
2 Ye shall not add any thing to the word which I command you, neither shall ye take any thing from it, to intent ye may keep the commandments of the Lord your God which I command you.  
THe conclusion that Moses maketh here, is well worthy to be marked: for it maketh for the matter which hath been expounded heretofore: that is too wit, that we have need to be prepared to the obeying of our God, because we be disobedient of our own nature, and our affections draw contrary to his will, insomuch that whereas he will have us to walk uprightly, there is nothing but utter lewdness in us. Again, if we happen to have any good disposition & desire to walk after God's commandments: we start away incontinently in the turning of a hand, and there is no constancy in us towards any good. On the other part, we have a sort of foolish dotages, which carry us away, so as we will needs be ever disputing with God, yea and be wiser than he. Therefore have we need to be subdued and humbled by all means, or else God shall never be able to weld us. For this cause it is said, that the people heard not the law published unto them one day only, but that they were often times put in mind of it. And that forasmuch as they were stubborn▪ GOD had subdued them by many chastisementes, as by leading them about in the wilderness the space of forty years, to enure them to obedience: and by trying them divers ways, to teach them that it was no resisting of such a master.  
After that Moses hath treated of all those things: he saith, hearken now O Israel, what I tell thee in the name of God. As if he should say, it is time now or never for you to begin to walk in obedience, that ye be no more like wild folk as ye have been, that ye give not head to your wicked lusts, that ye be not so fierce as to shake off God's yoke, and that ye stick not to your own fond inventions which make you to run astray: but that ye bear well in mind what ye have endured. For if ye cannot yet bow your necks to submit yourselves to your GOD: in the end he must be feign to break you, if ye will not bow. Now here ye his voice, saith he. And we must apply this to our use. That is to say, Seeing it is now a great while ago since we began to hear the word of God: we must not be still as young novices, we must not be like the young bullocks or Steers which cannot yet skill what it is to bear the yoke: but we must be thoroughly acquainted with obeying. If they that never were taught God's truth be wildeheaded and cannot find in their hearts to stoop at the first, but run gadding here and there after a number of worldly vanities: it is not to be wondered at. True it is that that shall not serve to excuse them: no surely: for seeing that God hath created us to the end to serve and honour him: we ought to give ourselves wholly unto him, even from our mother's wombs.  
Nevertheless if we be somewhat strange for want of teaching: it may be borne withal among men. But if at the end of twenty years, when we have had our ears continually beaten with the Gospel, so as GOD hath spoken unto us early and late, and [cried out unto us] to waken us: we abide still at our Absie, and wots not what rule or doctrine meaneth: must it not needs be said that we be of too untoward a nature? Yes: and that is it which the Apostle meaneth in saying, 
1. Cor. 3.1.  ye ought by this time to have been great doctors in respect of the time that ye have gone to school: and behold ye be still raw and unlearned, so as it should seem that GOD never spoke to you. According then to the time that God of his grace shall have bestowed in teaching of us by his word: let us learn to yield ourselves the more teachable, and to show that he hath not lost his labour, but that we have profited well in his school. And this pointeth at us inespecially. For how long time hath the Gospel been preached among us? so as we heard nothing else every day, but what Gods will is. Now then, it is good reason that we on our side should not be so strange, but that we should consider, that we ought not to be still new to begin, in the things that have been told us so often already. And again we must profit also as well by chastisementes as by teaching. If GOD have humbled us in any wise, because he seethe that we cannot otherwise be subdued unto him, so as he hath tamed one with sickness, and another with poverty, after what fashion soever GOD hath made us to feel his hand: let us look well to it that we profit ourselves thereby, and that this word Now which Moses useth here, be well printed in our heart and mind. So that if we have been overseen, if we have not at the first been so well disposed to live as it becometh us, if we have not been so forward as we ought to have been in running to our God when he hath called us: at leastwise let us not continue so hard-hearted and stubborn to the uttermost.  
But now let us see in effect what Moses requireth here. Harken O Israel (saith he) to the ordinances and statutes which I teach thee to do, that thou mayst live and enter into the land which the Lord thy God giveth thee, and possess it. Here Moses declareth that our life shall always be full of disorder and confusion, until we have yielded so much authority unto God over us, as to have the [whole] guiding of us, and that we have made our account to rest simply upon his word. To be short, we be taught here, to rid ourselves of all selfeweening, and that when the case concerneth how to live well, we must not step to it upon our own head, and after our own fancy, to say, this seemeth good to me. Whereat must we then begin? At learning, as Moses declareth. And therefore he that giveth ear unto God, to receive whatsoever is told him from him, shall be well learned. But on the contrary part, until such time as we have heard our GOD speak, and that he have performed the office of a teacher towards us: it is certain that our life shall be quite out of order. We may well flatter ourselves as ignorant wretches do, who bear themselves in hand that the world goes as well with them as is possible, when in the mean while they be no better than bewitched, so as there is neither wit nor discretion in them. Ye see then that the thing which we have to mark upon this text, is that if we mean not to lead a disordered life, and such a one as God utterly misliketh: we must hearken unto him. And here it appeareth of what value good intents (as they term them) are: whereof I will treat more at length anon. For if it behove us to hear God speak, before we lift up one foot to go forward: what will become of us when every of us is wedded to his own fancy, and when our lusts are so wild? Doth it not appear that God refuseth all such things in one word? Again, Moses telleth us that God on his side, will teach us faithfully, sound, and perfectly: conditionally that we refuse not to be ruled by him and to obey him. And he useth more words than one. For he could have said, harken to the Law, or hearken to his commandments: but he saith, harken to his statutes and ordinances. And in other places he setteth down Statutes▪ 
Gen. ●●  ordinances, commandments, and rules. This is not a superfluous speech, but it serveth to express the better, that it is long of none but ourselves that we be not well and faithfully taught. But what for that? Men are so lusty, as they cannot temper themselves to the simplicity of God's word, to say that it shall suffice them to be governed by God, and to receive whatsoever is set before them in his name. Men cannot abide such modesty: but are always itching after their own inventions, and yet in the mean while do still arm themselves with starting holes: according as we see nowadays that a number do grant the holy scripture to be good, but they say also that it is expedient to supply the wants that are in it: & that is a cursed blasphemy, inasmuch as it accuseth God of oversight, or else of envy, for not setting down all that is requisite to our salvation. But yet shall this saying hold, spite of all the world, that the law of God is a full and perfect doctrine wherein there wanteth not any thing: and that if our life be ruled thereafter, it is certain that there shall no fault be able to be found in it: and that we cannot walk after that manner, but that if the world condemn us, God will not fail to allow of us: and that ought to be enough for us.  
But herewithal Moses showeth the end also why he taught the people: not to the end that every man should know what was good, and then make no further account of it: but to the end that their lives should be answerable thereunto. God then setteth us down a doctrine of practice as they say. And therefore it is not enough for a man only to know God's word, but he must also be transformed into it by beholding it as God's image, 
1. Cor. 3.18  as Saint Paul speaketh thereof. To what end then doth God speak unto us? not to the end we should but nod at it or listen with our ear to it, to ratify his sayings by speech or by signs: but to the end we should give proof by our whole life that he is our father and master, and that he hath all pre-eminence over us: and that whereas we be his creatures, we be his children too. Let us mark well then, that our coming hither to hear God's word, must not be to go away as we came: but if our life be changed, and that we have learned to frame ourselves according to that which God hath told us: that is the very right use of it. Otherwise we do but vnhallowe God's word, and we shall be found guilty of high treason towards him, for disappointing of the operation thereof. But what? So little is this observed nowadays of such as name themselves Christians: that in stead of performing the things that are commanded them, they vouchsafe not to come where they may be taught one word, but which worse is, do shun all learning.  
There are to be seen which can brag well enough that they be faithful: and yet there needeth none other trial to know what they be, than their manifest despising of God's word more than the Turks or jews do. For th●se have yet some reverence of religion, but the devils that are among us, come to sermons like dogs and Oxen, without any honesty or modesty.  
Othersome come thither to sleep, so as it should seem that their meaning is to spite God openly and to spit in his face: it should seem that they be desirous to show some sign of their lewdness and beastliness, how detestable they be. To be short although they speak it not, yet do they bear a mark in their foreheads for all men to behold with their eyes, that they seek to deface God's glory to the uttermost of their power. Another sort do make countenance to hearken, and yet make but a flim-flamme of it (as they say). For what shall a man find in all their life? Nothing but desperate disobedience. But yet for all that, God's word hath not changed his nature. Wherefore if we look not about us to frame ourselves accordingly thereunto, we must needs come to account, for defile so holy a thing, which GOD hath ordained to so worthy and noble an use.  
And herewithal Moses addeth, that God requireth not any thing at our hands in respect of himself, or for any profit that he shall have by it, but for our own welfare. To the end (saith he) that thou mayst enter into the land that is given thee for thine inheritance, and possess it. Herein Moses protesteth, that God looketh not for any reward at our hands, for he hath no need of any thing: but it is for our profit, that he would have us to serve him. He could well enough forbear us: but yet is he desirous to have us, and he would that we should suffer him to govern us. Seeing then that God in all respects showeth such love and regard of our welfare: are we not worse than wild beasts if we be still hard to yield, and cannot find in our hearts to come to him but against our wills? If God should but only command us after a precise fashion, yet were we bound to do whatsoever he biddeth us: yea and although he should use the greatest rigour that could be, yet might not we refuse to do our duty towards him. But he forbeareth that authority of his, as though he yielded up some part of his right, and useth another manner of speech, [as if he should say,] you own me all things, for ye be mine: and yet for all that, the service which you do me shall be accepted in so good worth, as ye shall perceive that I take ye for my children, ye shall feel my gracious goodness and benefits in all sorts, and to be short ye shall not lose your labour. Seeing then that God stoopeth thus unto our rudeness: ought not we to be ravished at so great goodness? And although we had all the lets in the world against us: ought it not to rid them all quite away? Otherwise, what an unthankfulness were it?  
Therefore let us learn, that whensoever God matcheth promises with his commandments: it is to win us by gentleness, because he seethe us so slow as is pitiful, and therefore he allureth us as a father that flattereth his children as ye would say. That is the the thing which we have to gather here.  
Now if we consider this lesson well: we shall not say as the Papists do▪ That seeing God promiseth reward to such as shall have served him, it appeareth thereby that we deserve, and that God is as well bound unto us, as we to him. But clean contrariwise, Gods promising us, to do us good, is not for that our service can deserve aught at his hand, nor for that he is or can be beholden to us for any thing: but his showing of himself so free-hearted towards us as to forbear his own right, proceedeth of his own free bestowed goodness, as I have declared afore. Surely the Papists do well show themselves to be puffed up with devilish pride, when they presume after that sort to abuse Gods fatherly goodness. He could do no more, except he should make us cockneyes as I have said already: and yet notwithstanding, mortal men which are but carrion and dung, fall to advancing of themselves and say it is a token that God is bound unto them. Now then ler us bear in mind, that the promises which GOD setteth afore us to provoke and encourage us to do him service, serve not to show that he oweth us any thing, or that we can deserve aught at his hand: but they be a record unto us of his free bestowed goodness, inasmuch as he bindeth himself to us of his own good will, notwithstanding that he can not be any way indebted unto us.  
Moreover it behoveth us to mark that in speaking, Moses setteth the law in the first place, to the end to lead the people yet further. For by the law we know our duty and how we ought to live: 
Matt. 22.37  that is to wit, that we ought to love God with all our heart, with all our mind, with all our affections, and with all our powers: and that we ought to love our neighbours as ourselves. Now when we once know this: we must see whether we be able to do it or no. But so unable is any man living to discharge himself thereof: that we cannot so much as stir one finger to begin it. Therefore are we all guilty before God. And what is there to be done? We must flee for refuge to his grace, and therewithal beseech him to be merciful to us in forgiving us our sins: and moreover to vouchsafe to reform us forasmuch as he seethe that we be not only weak but also utterly unable to do any good, because there is nothing but corruption in us: And finally that when he hath made this law to be preached unto us, he vouchsafe also to engrave it in our hearts, and to give us such a mind as we may seek to serve him. This is the manner of proceeding which we have to bear in mind, in that it is said that the law is preached unto us, to the end we should serve our God: as in deed the end whereto it tendeth is to show men what they ought to do.  
Now herewithal let us examine all our own abilities, and we shall find ourselves overwhelmed, and that we be all of us cursed and damnable, if God added not a remedy to draw us out of the curse which the law bringeth upon us. 
1. Cor. 15.56  
Ro. 3.19. & 4.15. & 6.14  And therefore Saint Paul showeth that if men will needs hold themselves to the law, they shall be damned without any further hope of salvation. And why? for it is written, he that doth these things shall live in them. 
levit. 18 5. & Ro. 10.5.  Now then (saith Saint Paul) let every man look into himself, and examine his whole life: is there any man that is able to vaunt that he hath fulfilled God's law? No, we be all disobedient. Seeing the case standeth so, there is no more life in the Law: 
Rom. 3.9. Rom. 6.2.3. & 10.4.  but we must rather flee to the free forgiveness of sins, and specially beseech God to give us power to do that which we can not. And so whereas the Papists do make themselves drunken with their devilish imaginations of meritorious works and such other like things: let us understand that after our Lord hath alured us by gentleness, he addeth a second grace: which is, that albeit we be not able to perform his commandments thoroughly in all respects, yet he beareth with us as a father beareth with his children, and imputeth not our sins unto us, but receiveth our half services as though they were whole and perfect, not for any worthiness that he findeth in them, but because he purposeth to play the father with us. Mark that for another point.  
Besides these, there is a third grace which he useth: which is, that he ingraueth his law in our hearts, insomuch that whereas he seeth our hearts to be as hard as stone or stithies, 
2 Cor. 3. ●  he maketh them as soft as flesh, and meekeneth them that they may be obedient. And he not only prepareth us after that manner to serve him: 
Phil. ●. ●●  but also giveth us discretion, power, and performance. Sith we see this, let us put all meriting or deserving out of mind, and let us not be so presumptuous as to advance ourselves any way▪ but as we have just cause to abase ourselves, so let us with all humbleness give the glory unto god. Thus ye see what we have to do, that we may take profit of the doctrine contained here.  
And immediately hereunto Moses addeth, That men must purely and simply follow the doctrine that he commandeth, without putting any thing to it or taking any thing from it. To the intent (saith he) that ye may keep the commandments of your God which I enjoin you. Before we proceed any further, we must mark the authority that Moses taketh to himself in this text. He had said heretofore, I teach you: and now he saith, I enjoin or command you. And why is that? To show that he speaketh not in his own name, but as sent from a greater master, in respect whereof it is meet that every man should wholly submit himself to him without gainsaying. And here we see how all true shepherds ought to behave themselves, and all such as have charge to preach God's word, or have the government of the Church: that is to wit, they must be sure that God hath sent them, so as they attempt not any thing of their own head, but speak as in the name of God, and utter all their sayings as on his behalf. Being once at that stay, then must they also maintain God's majesty, and deal in such wise as the doctrine may be received with all reverence, and no man step up to encounter it. To be short, there are two things requisite in all good shepherds. The one is, that for their part they must not burden men with any tyranny, nor invent laws to tie their consciences, thereby to bring them in bondage, nor forge any doctrine upon their own head, but faithfully deal forth the things that are committed unto them. Have they that? Then let them advance the thing which they know to proceed of GOD, so as they suffer not the heavenly doctrine to be scorned, but show men that they ought to reverence GOD, and to submit themselves to his word, and let them withstand all loftiness that vaunteth itself against him. After which manner we see how God strengtheneth his Prophets, 
Eze. 6.1.2.  telling them that they must not pass for any man's greatness, nobleness, or aught else, but rebuke the Mountains and set themselves against the Hills: that is to say, let them not shrink for men, but let them show that the word which they bring, and which is committed to them, is as it were Gods roayll mace, at the which all creatures ought to stoop and to bow their knees. Ye see then that all ministers of God's word ought to seek those two things.  
But yet for all that, we see the clean contrary. For such as reign with roughness and churlishness (as Ezechiel termeth it) pass not to keep this rule of Moses, 
Ezech. 34.4.  which is, to serve God purely. For we see that the Pope and all the filthy rabble of his Clergy (as they term themselves) are ever thundering, and would not have men in any wise to open their lips against any point [of their doctrine,] but that they should without any gainsaying observe whatsoever they lift to ordain. Yea marry, but in the mean while whence have they their stuff? whence do they preach it? It is enough for them that they may lord it, 
●. Pet. 5.3.  & they bear themselves on hand that they may hold the poor souls under their tyranny, which were redeemed with the blood of our Lord jesus Christ. But neither Moses nor any of the Prophets did ever give themselves such liberty: for they spoke in God's name, without setting forth any thing of their own. Let us then learn to hearken to such as come in the name of God, and discharge their duties unfeignedly. Again we see that such as should maintain God's truth, do let all slip, and though they see never so much disorder: it grieves them never a whit, neither do they pass though all go to havoc. And why? Because they have no zeal at all to advance the Majesty of God's word. Also on the other side we see a number that vaunt themselves to be Christians, which can as much skill of the reverence that Moses speaks of here, as if they had been brought up in a swine's sty or on a dunghill. Are there not a number to be seen which will say continually, rush, you have nothing to do to command me? Yes: and you my friend are a very brute beast in so saying, for if I have not to do to command you, you have no more Christianity in you than is in a dog. For when we preach God's word, to what end is it? That God should be the servant? or the master? Let that be well considered. Speak we in our own names? Or set we forth any thing that is not given us in commission by God? Now, he will have us to represent his person: and yet we must neither command, nor bear any sway at all for these rascals and unthrifts, which advance themselves with exceeding unshamefastness to fight against God. But what? Ye see what the Christianity of Geneva is, where the Gospel hath been preached this twenty years, insomuch that th● very walls ought to ring of it, and the very paving of the streets ought to bear some mark of God's truth: and yet these wood beasts continue still in their gross and barbarous rebelliousness, so as they be worse than bulls with their horns, or I wot not what other beasts. Yet notwithstanding it cannot be wiped out of God's Register, but that whensoever God's word is preached, both great and small must receive it, at leastwise if we acknowledge it to be God's truth. Yea and we must receive it with such reverence, 
Mal. 1.6.  as to think thus with ourselves: behold, it is our God that speaketh: and if he be our master, do not we own him all reverence? If he be our father, do not we own him all honour? What is to be done then, but only to show by our deeds, that our whole seeking is to be ruled quietly by him? Thus ye see what we have to remember here, in that Moses speaketh not as in the person of a mortal man, but taketh upon him the authority to command: howbeit not as chalendging any thing to himself, but as being desirous to be heard, because he was a faithful setter forth of God's law: showing also that he had vengeance ready prepared for all such as would check against him, or reject the doctrine that he did set forth.  
He saith yet further, that men must neither add any thing to that which he commandeth, nor take any thing from it, to the end they may keep God's commandments. Whereas he saith that nothing must be added nor diminished: it is to show the thing that I touched even now: that is to wit, that God mindeth to try our obedience, by restraining us from fetching our windlasses, and from scoterloping over the fields, to reached at every thing that we like off: and to hold us fast tied and bound unto his word. Then is it not enough for us to receive that which God sendeth us, and to allow it as good: but we must acknowledge it to be our whole wisdom, (as shall be added hereafter in this Chapter) so as we be not skilful to mingle any thing with God's word, but conclude thus with ourselves: Seeing God hath spoken it, it is not lawful for mortal men to interlace any thing with it, but they must be contented with that which they have heard of such a master. This is in effect the meaning of Moses. 
Deut. 5.32. & 12.32.  And this is not said in this place only: we shall see it repeated again hereafter in the twelfth Chapter, and in other places, and the scripture is full of it. And yet we see there is not any thing worse kept, than this present exhortation. And what is the cause thereof? That men do take it for a principle, that they have always some reason with them, and that they be of sufficient ability to govern themselves as they ought to do. Thus then doth pride take the first place, when men will needs discern between good and evil after their own fancy. Contrariwise Gods will is to be wise for us, & that we as silly sheep should hearken to our shepherds voice, and quite forget the sufficiency which the unbelievers imagine themselves to have. Let us think, there is nothing in us but error and folly, there is nothing but vanity and leasing, until our God have taught us. That is the point that God would bring us to. But it is exceeding hard for men to restaine themselves continually from being puffed up with this fond overweening of selfe-wisedome. And therewithal is mingled curiosity: Our ears itch to hear this and that, we make discourses, we have our imaginations, and a number of things do run in our heads. Why should not this be good, say we? Why should not that be lawful? Because than that curiosity hath taken so deep root in our minds: therefore cannot God hold us to the pure simplicity of his word. 
Rom. 8.7.  Besides this, we have a sort of naughty affections, which turn us away from God, and are all of them enemies to make war against God, so as we cannot so much as think a good thought, but we be full of vice and corruption. That is the cause why we cannot hold ourselves in obedience unto God. And yet notwithstanding, when we have offended him a thousand ways, do we fall to amending of any whit of it? Yea marry, but after what fashion? After our own guise. We lay on plasters that make the sore worse, as we see hath befallen in all ages. For the Prophets fought against these same vices without ceasing. Although the people of Israel had the law with such straight restraints as ye see here: yet were their fingers always itching to intermingle some inventions of their own therewithal. The Prophets cried out, how now? Shall your God never overrule you as his flock? He hath purchased you by delivering you from the bondage of Pharaoh, he hath given you his law, he hath helped you a number of ways beside: and yet ye cannot find in your hearts to live as he will have ye. And wherefore was this people so unruly? First because of pride, (which, as I told you, hath reigned in men in all ages) for that the jews would needs be able to rule themselves. For they were of opinion, that whatsoever seemed good to themselves, the same aught to have been allowed of God. The very ground from whence they took their boldness, to make all the changes [of Religion] that happened among them, was their gazing about them, [& their thinking with themselves] we see that our neighbours do thus. Hereby superstition got full scope, so as they ran gadding after the idols of the heathen. And when they saw that they had trodden God's law under foot: Oh (said they) this must be amended. And how? By doubling the mischief from time to time. We see the like in the Popedom: and would God we had the wit to profit ourselves by such examples and lookingglasses. For what is the chief point that troubleth Christendom at this day? We demand that men should hear God speak: and that thereupon there should no doctrine be received that is devised at the pleasure of men, but that the world should submit itself to God, that the holy scripture should be taken as the doctrine of perfection: and that we should acknowledge it to be God's truth, whereunto it behoveth our whole life to be framed, without adding or diminishing. That is our demand. On the contrary part, it is certain that all Popery must needs fall to the ground, except men's inventions may have their full course, so as God's word may be mingled, turmoiled, stuffed, yea and even falsified with men's devices. And yet notwithstanding the Papists are so shameless still, as to upbraid us that we will needs be too wise in our own conceits. Yea marry, but wherein? When it comes to the trial, we desire no more but that God's word may not in any wise be diminished, and that the things which we think good of ourselves should not be admitted, but that we should forsake whatsoever is of man, and thrust it utterly under foot and abolish it, so as only God may be exalted. Is it our intent to be overwise, when we confess, first of all that there is nothing but foolishness in men, and that such as will needs be skilful and witty [of themselves] are stark mad, inasmuch as they can not put themselves wholly into God's hand, to be governed by him as he listeth? And yet notwithstanding, that is the thing wherein we differ. And that is it that engendereth most strife in these days, because the Papists cannot yield to this reason, that God should be obeyed according to his word, and that men should be contented to be taught by him in his school. In deed they will not be so bold as to deny that God's law is holy and rightful: but yet to their seeming, God hath spoken but by halves, & men had need of a higher and profounder doctrine, and of straighter laws: But it is not said here, that men should but only hear what God saith, & afterward do what they list themselves: No, God giveth them no such choice. For what a thing were that? He should not only admit us to be his fellows, but also give us superiority over him. And that were even a turmoiling of heaven & earth together, & a hellish confounding of all things. Yet notwithstanding, such hath it been, & such is it still among the Papists at this day. For notwithstanding that they grant God's Law to be holy and righteous: yet they cease not to turmoil it with whatsoever seems good to themselves. O (say they) this is the commandment of our mother holy Church, this is a doctrine of hers that must be observed, this is a good devotion, this is a law of hers, this is an ordinance. To be short there is no ho. And is this an obeying of that which Moses saith here? So then let us learn to give attentive ear to this exhortation, seeing it is not for nought that it is so often repeated unto us. And if the Prophets in old time had so hard hold with the people for this vice: let us assure ourselves that we also shall ever be unruly & wildheaded, until our Lord have tamed us by long handling, & made us to stick to this ground, That it is no more lawful for us in any wise to add any thing to his law, than it is lawful for us to take any thing from it. Now in deed the Papists allege that this was spoken to the jews: but that as for us, we be now under the law of liberty. But they speak like beasts. For when the Gospel is named the Law of liberty: it is not meant that God layeth the bridle in our necks, and that we may henceforth follow our own swinge: but (as I said afore) it is because it beareth with us, & continueth not the extreme rigour of cursing us, when we have not performed Gods commandments in all points to the full. 
Ro●. ● 8.2. & ● 5.1.  In that respect is the Gospel named the law of liberty. Nevertheless forasmuch as God hath more fully revealed the things unto us, which were hid for a time: & forasmuch as we be taught much more largely now adays, than the jews were: there is much more reason why we should hold ourselves more in awe, and walk reverently before God. For in comparison of us, the jews had a very slender teaching: and yet notwithstanding, they be forbidden to put any thing to it. And shall we then presume now adays to add any thing to that which God hath left us, when he hath reached out his truth far and wide, and that besides his law and Prophets, we have this further perfection, that he hath spoken to us with open mouth by jesus Christ? What a presumptuousness were that? Besides that we should offer wrong and dishonour to the law: we should also blaspheme the Gospel. And therefore let us understand, that God's spirit hath not spoken it for any one time only: but that he meant to deliver it for a rule to continue to the worlds end when he said, Put not any thing to that which I command you, neither take any thing from it. When he saith, Put not any thing to it: It is to show us that only God must be wise, and have authority to govern us, so as we must not stick to our own foolish devotions, which we had in the time of our ignorance, when we were wretched blind Papists. Then let us learn to hold us to the simplicity of God's word, and let our only wisdom be to obey that which he saith, that he may have all pre-eminence. And like as God forbiddeth us to add any thing to his word, so doth he forbidden us to take any thing from it: and not without cause. For if we will needs obey God but in part, & in the mean while exempt ourselves from whatsoever we list: it is such a partaking, as shall never be admitted. Accordingly as now adays we shall see many, which will be contented to obey, so far forth as it pinch them not over near: but if it be a thing that trouble them, they seek to be rid of it, and fret and chafe against it. But it is not for us to proceed after that manner. For as I said, like as God forbiddeth to add any thing to his doctrine: so forbiddeth he to take any thing therefrom. He that said, Thou shalt not commit adultery (saith S. james) hath said also, 
●ames 2.11.  Thou shalt not steal. And therefore let us be well ware, 
Matt. 19.6.  that we rend not God's law in pieces. For it is not for man to put the things a sunder, which God hath put together. And let us assure ourselves we can not break God's law in any point, but we violate God's Majesty which is contained therein. That then is a thing which we have to remember upon that text. For otherwise we shall not be able to keep God's commandments, that is to say, we shall not yield God the authority which he deserveth. As for example, when the Papists observe Gods law: how go they to work? They leave it behind them, & in the mean while rest upon the commandments of their Mother holy Church. And whereupon ground they themselves? Behold, there comes me an idol, even a stinking carrion, & he loads them with a law. A Papist imagines himself to be a little Angel, if he keep the ordinance of a worm that is but dung: and he will say it is God's law. Now I pray you, in so doing what preferment yieldeth he more to God, than to creatures? Is it not apparent, that in that case God is as it were ranged in array, to be but companion with men? Now surely such obedience of the Papists is devilish, because it setteth up men in God's stead. Therefore let all such dealing be done away, yea and let us abhor it utterly.  
Finally let us mark, that whereas Moses saith, That thou mayst enter into the land & live: it is not meant that God giveth us any payment or wages, as though he were bound unto it: but that he must evermore have the sovereignty of us, & we be subject to him, forsaking all our wicked affections which may turn us away from following his commandments. And although he speak to us by the mouths of men: yet let not us cease to honour him in the Majesty which he uttereth by his word, but let us learn to hold ourselves wholly thereunto, without swerving one way or other, & let us give over all our own wit & reason. Again, let all our lusts be so beaten down, as we attempt not in any wise to stand against God, but walk before him in such reverence & lowliness, as we may give proof that we be his people in deed, and that we take him for our father and sovereign Prince.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them more & more, yea even in such wise as we may come to submit ourselves to him with true repentance, & proceed therein more and more, until such time as being quite rid of all our fleshly corruptions and clothed again with his righteousness, we be made partakers of the immortal glory whereunto he calleth us daily by his word. And so let us all say, Almighty God heavenly Father, etc.   

On Monday the xx. of May. 1555. The xx. Sermon which is the second upon the fourth Chapter.  
3 Your eyes have seen what the Lord did to Beelphegor, for the Lord thy God hath rooted out all the men from among you, which walked after Beelphegor.  
4 But you which have cleaved to the Lord your God, are all alive at this day.  
5 Behold, I have taught ye ordinances and laws as the Lord my God commanded me, that you should do thereafter in the land which you are entering into to possess it.  
6 Keep them [therefore] and do them: for that is your wisdom and understanding in the sight of the Nations, who hearing of all these ordinances shall say, surely it is a wise and understanding people, it is a great Nation.  
GOd showeth his great goodness in labouring to draw us to him by gentleness: and great also is his grace if he draw us to him by force, when he seethe that we cannot otherwise be subdued. And that is the cause why he not only setteth his promises before us, but also addeth threatenings, showing us his rigour, and making us also to feel it: even to the end to win us by some means or other. But yet doth all this redound to our welfare, and God showeth how much he tendereth us, even in that he is so sharp and rough towards us. For if we could suffer ourselves to be led gently by him, surely such is his nature that he would deal that way with us, according to his own saying that he is a kind hearted and pitiful God, 
Exo. 34.6. & Deut. 1.31. & Esa. 49.15. & Matt. 7.9.  forward to show mercy, and of long sufferance. When God intendeth to show what good will he beareth us, he allegeth all the properties of a good Father. Then will he never use any roughness, unless he be enforced, because he seethe us dull upon the spur, and is feign to prick us, or else we would never go on our way. Therefore when we come to read the holy Scripture, let us always have this before our eyes, that our lords desire is to draw us to him by gentleness, if we be pliable: and thereupon let us humble ourselves unto him, and not look to have him deal roughly with us, but follow him quietly as soon as he hath showed us that he is willing to receive us. And if we have been so far overseen as to have given deaf ear to all his promises, and not to come at his call: at leastwise it were not meet for us to be drowsy still, when he addeth his threatenings to waken us. Therefore let us understand that it is time for us to yield ourselves to God then or never. And that is the cause why that in this text, Moses putteth the people in remembrance, of the punishments that God had laid upon such as worshipped the idol of Ammon which was called Beelphegor. But we have yet one point more to mark, which is, that God spareth us and punisheth others, to the intent we should learn wit at other men's cost, as they say. If God should step to us at the first dash, and correct us as soon as we have done amiss, or tell us that we should look for vengeance at his hand: yet ought we to take it as a token of his fatherly goodness, as I said afore. But his will is to bear with us, and he setteth the said chastisements before us, to make us know that his punishing of offenders is not without cause, & that we ought to take the same for a warning to ourselves. And so doth Moses use it here. For he saith not, God will punish you if ye offend: but he saith, Ye have seen how they were punished which worshipped Beelphegor. Now therefore, prevent God's wrath, and tarry not till he be angry with you, & set on fire: but cleave simply to his word, and let the corrections that he hath showed you avail you, & not be showed you in vain. Thus ye see the third point which we have to mark: that is to wit, that our Lord uttereth not his threatenings unto all men, but showeth us how he punisheth the unbelievers, to the intent that we should not be of their number, lest we should be wrapped in the same condemnation with them. 
Eph. 5. 5●  And it is the same thing that S. Paul showeth. For after he hath told the faithful, that they must abstain from covetousness, theft, whoredom, drunkenness, and such other like things, yea and even from all manner of looseness and wantonness: he addeth, be not deceived, for God's wrath cometh upon the unbelievers for such things. He saith not that God's wrath shall come upon them: but he tempereth his speech and saith, Consider that God punisheth the unbelievers for such causes, and therefore separate yourselves from their number and company. After the same manner speaketh he likewise in the tenth of the first to the Corinthians. 
1. Cor. ●●  After he had told them how God had punished idolaters, rebels, and such as had coveted unlawful things: he addeth that those things are written for us, that we might see and behold God's judgements as in a lively picture, & keep ourselves from falling into the like punishment. Now therefore let us come to that which Moses rehearseth here: Your eyes (saith he) have seen what the Lord did in the case of Beelphegor. In saying so, he telleth not the people a tale that shall do them no good: but he doth them to understand, that Gods uttering of his vengeance against such as had worshipped that idol, was to give a general lesson to all men: and therefore that they ought to think themselves worthy of double blame in that behalf, forasmuch as they had fared never the better by God's scourges, but had shut their eyes all the while that he was about to warn them to their benefit and welfare.  
Now remaineth to apply this gear to our use. When God sendeth any trouble upon the world: let us understand that it is not without cause that he is so sore displeased. For if we consider the offences and misdeeds that have been committed: we must needs conclude that God showeth himself a judge in punishing sins. But doth that serve only for them that feel the strokes? No: Gods will is to show his just vengeance generally, that men may learn to stoop to him, and to walk in fear of him, and to give themselves no more to provoking of him. To be short, all the chastisementes that we see in the world, aught to serve for our learning: according to this saying of the Prophet Esay, 
Esa. 26.9.  O Lord, when thou executest thy judgements, the dwellers of the earth shall learn righteousness. For when God winketh, and punisheth not the wicked and unrighteous: men take leave to do evil, it seemeth that all things should scape unpunished, and every man beareth with himself, accordingly as all of us are naturally too much inclined to flatter ourselves in our sins. But when we perceive that GOD calleth men's sins to account, and that all things are enrolled before him, he showeth himself a judge in punishing men, whereas they thought they had been forgotten: then behold, we be wakened, so as every of us begins to bethink himself, or at leastwise it were good reason that he should do so. True it is that God's judgements do sometimes pass before our eyes, and we make none account of them, by means whereof we can far never the better for them: but unhappy are we when we be so blind. And why? For (as I said) God's intent is that other men should take example, by his chastising of those that have offended. Yea and even the worldly judges observe the same order, insomuch that when they punish a thief, or a murderer, or any other evil doer, they do it not alonely to be revenged of the evil that he hath done as in respect of himself: but also to set him forth as a lookingglasse, to the intent that all other folks should set a watch over themselves, and abhor such crimes, and not suffer them to have their full course and scope. And think we that God goeth yet any further? So then, let us suffer ourselves to be amended at other men's cost, and let us have our eyes open to behold the punishment so that he sendeth. And now in these days, must it not needs be that we be worse than asleep, if we be not moved at the great number of corrections that God sendeth? We see how the whole world is in manner past recovery, and (as the Prophet Esay saith) there is not one whit of soundness from the crown of the head to the sole of the foot: 
Esa. 1.6.  Gods scourges run abroad every where: every man complaineth, great and small lament: On the one side we see wars, famine, and pestilence, (and those things happen not by casualty:) and on the otherside every man bewaileth his own private case. And why so? Wherefore do we not know the hand that striketh us? Wherefore do we not consider that God showeth himself a judge towards us, to make us return unto him? For men's sins are not unknown, we see well that the whole world is out of order, and that God must be feign to put to his hand. And yet in the mean season we abide still blockish, but we shall be held the less excused for it in the end. And why? For it may be told us to our shame, that our eyes have seen how God warned us: it was long of none but ourselves that we were not brought to repentance. Seeing that GOD did lay his judgements open to our sight, and we marked them not: we must needs be punished the sorer for such negligence, because we have played the deaf and blind folks, when GOD went about to bring us gently to him. And so the thing that Moses spoke to the people of Israel, is written to our use in these days. For it is as much as if the holy Ghost should tell us, that when God punisheth men, be it generally or particularly: we must not be purblind, in that case, but bethink us well and see whether we ourselves have not deserved the like: and thereupon be sorry for our sins, and not tarry till God draw his sword against us, but high us apace to him seeing he warneth us to return. And for the performing hereof, let us understand that the calamities which light upon the world, come not by haphazard, but from heaven, and are corrections for the offences where into the world hath overshot itself.  
Now Moses speaketh here by name of Beelphegor, which was the idol of the Ammonites, as is said afore. And the word Baal betokeneth a Principal, a Master, or a Patron: which thing is well worthy to be marked. For when we here speaking of the idols of the heathen, they seem to us to be far other things than those that we see nowadays. But the Scripture showeth us that they be in manner all one. And why? For the heathen were not so gross and dulwitted, but that they knew there was a certain sovereign majesty which had created heaven and earth, and held sovereign Dominion over all things. But therewith all they would needs have undergods and mean gods whom they termed their patrons, as they do nowadays in the Popedom. Again there was another sort of gods, whom they thought to have the charge of several Countries: for every country had his ydol. And so also this world Baal was the name as ye would say of a God that had the governance of a whole country, and served to get men favour at the great God's hand. Now it may seem at the first blush, that this was no defacing of God's glory, nor any impeachment to the continual serving and worshipping of him: and yet is it such a corruption as he cannot abide. For he will have all pre-eminence to himself, and he will not have men to give him or assign him any companion, as we shall see hereafter where Moses will say, 
Deut. 4.35.  The Lord thy God is the only God. Again, when men make such mingling, and will needs have a multitude of gods: we see how god speaketh of it in the twentieth of ezechiel. Go your ways (saith he) I give ye over, 
Eze. 20. 3●  seeing ye have other Gods than me: go serve the devil altogether, for I will have nothing to do with you. Let us mark well then, that God's service can never be kept in his pureness, except all superstition be laid down, and men hold themselves simply to his word, without inventing of any thing, & without intermingling of any thing devised of their own brain. Thus ye see that the true and pure religion, is the exalting of the only one God, so as his glory is not darkened by adding any companion unto him.  
And now he sayeth expressly, You that have clea●ed to your God are all alive this day. This serveth not so much to make the people glad: as to show them that seeing they be so greatly bound and beholden to their God, they ought to serve him with the greater zeal. Moses then telleth the people thus: Ye have seen God's wrath: and what hath preserved you from it hitherto? For ye might have been overthrown and destroyed as well as they that worshipped Beelphegor. Know ye therefore that your continuing unto this day, is through the free favour of your God. And therefore look that ye serve and honour him as he deserveth, seeing he hath maintained you after such a fashion, and against all hope. Now this warning belongeth unto us, because we live not to any other end than to serve our GOD, and woe be to them which being in this world do raven up God's benefits, and know not to what end, but are here as brute beasts. So then let us mark well, that as long as we be in this world, God will have us to do him homage for our life, and [to understand] that we be bound to him [for all things,] and to make that our mark to shoot at, according to this sentence often spoken in the scripture, 
Psal. 5.8. & 118.17. jonas. 2.5.  I shall live and go into the temple of the Lord. Yea & when jonas was come out of the Whale's belly, and even when he called upon GOD being there as in a gulf of hell: he said not I will live and make good cheer, but he saith that he shall yet again see the temple of God. And what to do? to give him thanks for prolonging his life after that sort. Therefore let us mark, that in all the benefits which we receive at God's hand, he bindeth us so much the more straightly unto him, to the intent that we should endeavour to serve him, and to give ourselves wholly unto him, and to walk in the obedience of his righteousness. This is it in effect which Moses meant to note.  
And he setteth down afterward, that he had given them statutes and ordinances according as God had commanded him. Wherein he protesteth that he had been a faithful deliverer of the doctrine which he did set forth, to the end that the people might not receive it as the doctrine of a man, but consider how it was God that had spoken it, and so embrace it with all reverence. And hereby we see that GOD doth evermore reserve to himself, the right of governing us as in respect of the spiritual government of our souls. True it is that God would there should be civil policy in this world, and he hath put men in commission for the same: but in the mean while he will have none but only himself to have power to lay laws upon us. When the case concerneth his own service, and religion, and spiritual things: then must only he himself be heard, and no man must usurp his office or meddle in it, nor no man step in to add one word. For if ever any man in the world was worthy to be heard: was not Moses so excellent, that he might well be foremost and chief? Yes: for we shall see hereafter, 
Deut. 14. 1. Pet. 5●.  that there never was such a Prophet in the world, neither before him nor after him, even to the coming of him that is above all Prophets, that is to wit, the son of God. And yet for all his worthiness, Moses holdeth himself in the number of those which ought to hearken unto God without setting forth any thing of his own device. Seeing it is so, whosoever taketh upon him to make laws to rule men's souls, shall go to confusion with his devilish presumptuousness and overweening. To be short, when any doctrine is to be followed, let us on our side look that we be sure that it proceedeth from God, & that our faith be grounded on him alone, so as we hang not upon mortal men, nor upon any creature. For there would be no steedinesse. Thus ye see that the first point which we have to mark upon this text, is that Moses protesteth that he cometh not in his own name, nor setteth up Laws at his own pleasure, but received the things at God's hand, which he taught. And for that cause he saith, the Lord my God commanded me. True it is that the people might have said so as well as Moses, according also as Moses addeth oftentimes, The Lord your God. But here he appropriateth the title of God to himself, saying, The Lord my God. And why? It is like as in a Country where there is a Prince, every man may well say, yondsame is the king, yondsame is the Prince: and yet notwithstanding, they that are of his household or bear any office may add these words over, the King my master, or they may say, the Prince my master. And why? For they be his officers or his household servants. After the same manner dealt the Prophets. 
Esa. ●●  As for example, Esay in his seventh chapter speaking to Acaz, saith: Ye house of David, is it not enough for you to [grieve men, but ye must also] tempt my GOD? Hear ye see how Esay setteth himself alone. And why? 
1. 〈◊〉 21.  for he is God's officer, and hath his commission to be his Prophet. We see as much in Helias. And Saint Paul likewise incrocheth upon the title that is common, 
Rom●●●.  and sayeth, The Gospel which I have received of my God. Whereby he showeth that he was ordained to be an Apostle. Even so is it in this text, where Moses declareth that he was not a Prophet of his own making, ne came forth at adventure, but that GOD had called him to that state, and committed that charge unto him. The reason then why we must give ear to men that teach us, is because they be sent of God, so as he diminisheth not his own authority, ne dischargeth us to go where we list, but will have us always ruled by his word.  
Now Moses addeth immediately, that he hath set forth the statutes and ordinances, to the end that the people should do them, when they were come into the land to possess it. Wherein we see the same that hath been showed heretofore; that is to wit, that God will not have men to dally with his doctrine, but to embrace it with all reverence, and to obey it by framing themselves thereafter. Wherefore let us be well advised, that if we will be well taught at God's hand, we must serve him all our life long. For without we do so, we shall be condemned of false abusing the doctrine, which was given us to kill our vices and to alter our lewd and inordinate lusts. As often then as we come to hear God's word, let us always have this before our eyes, that his will is to bring us home to himself, and not to have us wander after our own wicked lusts and likings, but to bow down our neck under his yoke to yield him obedience. And hereby we see how the Gospel is unhallowed nowadays. For we have our ●ares sufficiently beaten with the things that we ought to do: but who is he that doth but so much as lift up his finger, to strain himself to serve God? The number of them is very small. But there is great store of them that take greater liberty to do evil upon the preaching of the Gospel, and in their opinion God is much beholden to them, in that they suffer his word to be preached, themselves holding scorn of it. But needs must such ungodliness and devilish pride be horrible punished. Why so? For the word that GOD sendeth us, is the seed of life which ought to yield fruit in us: and yet for all that, we make no reckoning of it, but trample it under our feet, and we become stark blocks. And it is not enough for us to be a barren ground that beareth no fruit: but we do also bring forth the fruits of bitterness, as God complaineth by his Prophet jeremy: 
jer. 2.21.  insomuch that ye shall see a great number that do even spite God and rankle in malice against him, seeking nothing else but to kindle his wrath more and more. Such folk must needs look for dreadful damnation and merciless vengeance.  
And truly like as Moses hath declared here that he came not in his own name: so also, his protesting that he had enjoined them the laws and ordinances as GOD had uttered them unto him, showeth that men cannot devise to spite God more openly, than by striving against his word. Indeed they will allege that their intent is not so, like as we see in these days that these scorners of God which make none account of any doctrine, do doss with their horns like mad bulls against all good government and policy, and would feign that there were nothing but utter desolation in the Church: and yet notwithstanding to cover themselves, they will [not stick to] say, what, doth the matter concern the Gospel? who is he that would not maintain it? Yea if the devils of hell maintain it. We see some such among us, yea even which show themselves much wickeder than the Papists. And the devil also must needs be feign to show his fury, and the liberty that God hath given him against such despisers. But all is well if they can cover themselves always with this fair excuse, that they mind not to fight against the Gospel, but against the preachers. Now seeing they be at that point, we must fall to scanning of the matter, to wit whether the preachers do set forth any strange doctrine, whether they have put forth any forged dotages, or whether they have set up any laws at their own pleasure. If it be found that the ministers preach God's word purely: that they are glad and feign to advance the kingdom of our Lord jesus Christ: that they procure the same to the uttermost of their power: and that they seek to have such order in the Church, as God may always be worshipped, and good policy be maintained among men: with whom have they to do, which strive here against? And we must be feign to come to the protestation that Moses made, 
Exod. 16.7.  saying: What are we Moses and Aaron? What have we set forth, which we have not received of God? What cause have you to move this sedition and uproar, in saying that ye cannot abide that we should reign over you? What is the sovereignty, what is the dominion which we would have over you? We desire nothing but that God be obeyed, and that he have the authority and pre-eminence that belong unto him. Lo how Moses spoke of his time. And after the same manner speak we nowadays to these roisters, which seek to bring all to confusion, under shadow and pretence that they intend to maintain the Gospel, whereas it appeareth that they make a flat mockery of it, and rail against it. Yet for all this, they that have any taste of Religion, will defy such plagues, and separate themselves from them, lest God wrap them up with them in the same condemnation: and they will look to make the knowledge profitable which they have received, yea and with all humbleness receive the things that are taught them by men, so they be sure that they come from God. Thus ye see what we have to remember upon this sentence.  
Now afterward he commandeth them to keep these things and to do them. And why? for (saith he) Behold your understanding and your wisdom in the sight of all Nations, is that you be taught of your God. Whereas he saith, ye shall keep them therefore and do them: it is a conclusion well worthy to be noted. For must it not needs be that men are stark mad, when they have no mind to hear God at such time as he teacheth them? What are we that GOD should take the pain to do the office of a teacher towards us? Is it not a great stooping down from his highness? But seeing that God doth so lessen himself, as to stoop to our rudeness to teach us: should we let his word fall to the ground and despise it? So then let us understand, that whensoever we be spoken to in God's name, we ought to tremble under his majesty, yea and to embrace his word with all reverence, truly, heartily, and zealously. For it is but a counterfeit worshipping of God, if we be not as Lambs, suffering ourselves to be led by his only voice: and it is certain that if we follow not after him as soon as he doth but make a sign, we be wild beasts, and he will not know us for any of his. And so we see what authority the name of God carrieth with it: insomuch that when God's word is set afore us, we must all cast down our heads, and bow down our necks to receive the yoke that is laid upon us, and seek by all means to please him and to be obedient to him.  
Now Moses returneth to that which I touched at the beginning: namely, that God endeavoureth to draw us to him by gentleness: and he showeth it here to the people of Israel, in telling them of the excellent prerogative that had been given them. For behold here (saith God) this is thy wisdom and thine understanding in the sight of all nations. We know that naturally it is a grief to men to be counted beasts. And why? For they know that the thing wherein they differ from beasts, is that they have discretion and reason in them. God to the intent to make us excel Oxon, Asses, Dogs, and Swine, hath printed his image in us. And wherein consisteth this image, but in the having of discretion to discern between good and evilly And therefore it is not to be marveled at, though men covet to be skilful, and to have wisdom and ability to judge. But yet for all that, there are very few that seek rightly to have a true judgement, insomuch that all do rather turn away and wander after their own fancies, and become brutish in themselves. Yet nevertheless, (as I said afore) we make great account of the having of discretion and wisdom to judge between good and evil. But here Moses showeth, that men are unable to rule themselves. In deed we ween yes: but it is but a weening, yea and an overweening. For our life is utterly out of order, and there is nothing well ruled in it, until GOD have showed us the way, and that we have profited in his school. That is the thing where unto Moses leadeth the people as now. All men [sayeth he] are desirous of knowledge, and loath to be as brute beasts. Because they be shaped after the image of God, they would feign have discretion, that they might know how to live.  
Now it is so that GOD giveth you discretion and wisdom, by vouchsafing to set his word before you. So then, be not so unthankful towards him, as to misuse so inestimable a benefit. Suffer GOD to make you profit in such wise by his word as ye may be skilful and wise, and not wander any more. We see now in effect the meaning of Moses.  
Now have we to gather upon this text, what the weakness of man's mind is. True it is that our father Adam received understanding and power to discern between good and evil in his creation: but after he had sinned he was after a sort blinded. And we likewise are corrupted, so as we discern in a manner nothing at all. We take white for black, as it appeareth by our corrupting of the whole service of GOD by our superstitions. 
●●o. 2.14.15  True it is that God hath left us some discretion, so as we know it is evil to commit theft, whoredom, murder, etc. but yet notwithstanding, we be dazzled in such wise, that our insight is not so clear and sure as to make us walk aright. Ye see then after what sort men are marred, and it is the thing that the scripture showeth us, 
Ep. 4.17. ●.  insomuch that the wretched Paynims and such as knew not God, could not but be plunged in darkness and so destitute of reason, as they could not discern any more. That is the first point which we have to mark.  
And when as Moses intytleth God's word and his law to be our wisdom: thereby he showeth that we have no wisdom in ourselves, ne know how to behave ourselves, but are as brute beasts, until such time as our Lord have taught us. That is another point. And were the same well borne in mind, surely men would not be so bold to invent things after their own liking, but would hold themselves soberly and meekly under God's word. And so much the more need have we to mind this text, because we know there is no other wisdom in us, than to submit ourselves teachable unto God, and to hearken what he saith to us, to stick thereto quietly, refusing all that ever we can conceive of our own head. According whereunto Saint Paul saith, 
1. Cor. ●● 19  that we cannot be wise before God, until we be become fools in ourselves: that is to wit, until we know that there is nothing but vanity & leasing in our own understanding, and therefore that we must give over all that we think good, and not know aught but that which God commandeth. And therewithal, as Moses meant here to bereave men of all selfeweening, to the intent they should stoop and submit themselves unto God's word: so on the contrary part he meant to show that when men have God's Law for their rule: they shall want nothing, but all shall be well and perfect. That is a second point which we have to note. I have told you already that men must understand, that there is not one drop of sound judgement in them, but that to become wise, they must yield themselves wholly unto God. It is not enough to know this: for we might partly here GOD, and afterward add thereto of our own, as we see the Papists have done. They will not say that the Scripture is false, (howebit that they themselves do falsify it most wickedly: and yet for all that they be enforced spite of their teeth to say still, it is the word of God:) But they would feign mingle their own laws with it: whereby it is evident that they have made such confusion, as a man cannot discern between the holy scripture, and their fancies. And why [have they done so]? Because that to their seeming there is some want in God's word, and he hath not taught things perfectly enough: but that is a cursed blasphemy. For Moses, to give due authority to God's word, saith expressly that it is the wisdom and understanding of such as hear it, and taste of the doctrine that is contained in it. As if he should say, covet not to know further than your God showeth you. Hold ye there: for those are your bounds and lists, and whosoever passeth them confoundeth heaven and earth together. So then let us learn, that when God is so gracious as to teach us, it behoveth us to yield simply to that which he saith. And how may that be done? Verily if we take things whole as he telleth us them, and not by half as we see these brave lads do, which would cut off God's authority from him by the waste. Well, say they: Let the Gospel be preached: but if there be any thing that we mislike, let that be laid away, such doctrine must be let alone. Yea? Shall God then be subject to men's fancies, so as they shall receive nothing but what they think good themselves? What a madness is that? Now when we see that these rascals advance themselves after that sort: let us on our side learn to give ear to God in all points, and to make no exception to restrain his authority, but to receive obediently whatsoever proceedeth from his mouth. Let that serve for a principle. And again, when we once know what is in the holy scripture, let us reject all the rest as strange and bastardestuffe. For our Lord hath not taught us as it were an Apsie, to send us to a greater and excellenter master than himself: For what a presumptuousness were it [to think,] that God hath showed us but only the first entrances, and that men must lead us higher? What a comparison were that? And yet notwithstanding it is the thing that is done in popery. For the Pope saith, that the laws which he hath made, are the revelations of the holy Ghost, whereof our Lord jesus spoke when he said to his disciples [I have many things to say unto you, 
john 16.12. ] but ye cannot bear them all away as now. Verily as who should say, that God had given but some small entrances in his Law and his Gospel: and that the Pope were inspired above the Prophets and above Christ himself to bring a much more exquisite doctrine than theirs. We see then that the devil hath passed all measure in this behalf. Wherefore let us learn to know nothing but that which we receive from above, and which it pleaseth God to show unto us. Take that for a principle. Moreover, if this was verified of the law of Moses: let us assure ourselves there is much more reason that it should properly be justified and verified of the gospel, so as they which have profited therein, may assure themselves that they have perfect learning, wherein to behold even the heavenly gifts, 
2. Cor. 3.18.  as Saint Paul speaketh of it. And therefore let us humble ourselves when we see our Lord so gracious to us, as to teach us familiarly as it were with his own mouth. This is it in effect, which we have to remember upon this strain. In deed it deserveth well to be laid forth more at length, and I must touch it again hereafter: nevertheless I will now conclude with a complaint. I see walkers yonder, & I know for what their coming is, except it be to show a contempt of God and his word, which is an intolerable lewdness. They come babbling here to the door, and that not twice or thrice, but more than a dozen times. It showeth well that they despise God manifestly. Such is the honour of Geneva, that when the Gospel is a preaching, men come even to the Church door to make a flat mockery of it, and after the same manner also is baptism honoured here: and it is too common a dealing.  
Therefore let us kneel down in the presence of our good God, with acknowledgement of the innumerable faults which we have committed against his majesty, and for the which we be worthy of eternal death if he pity us not. And therefore let us pray him to shed out his mercy upon us: and that we may the better feel the same, let us beseech him to vouchsafe to train us so unto him henceforth as he subdue all our stubbornness and all the wicked lusts of our flesh, and reform us in such wise to his obedience, as we may far the better by the chastisements that he sendeth us: and therewithal grant us the grace to receive our Lord jesus Christ for our guide and shepherd, and to hear him as our teacher and master, like as he speaketh to us daily by his word. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, &.   

On Tuesday the xxj. of May. 1555. The xxj. Sermon, which is the third upon the fourth Chapter.  
6 Which you shall keep etc.  
7 For what Nation is so great, that hath God's coming so nigh it, as the Lord our God cometh unto us, in all things that we call upon him?  
8 And what Nation is so great, that hath so righteous ordinances and laws as all this law is, which I set before you this day?  
9 Therefore take heed to thyself, and keep thy soul diligently, that thou forget not the things which thine eyes have seen, nor let them departed from thy heart all the days of thy life, but teach them to thy sons, and sons sons.  
10 Forget not (say I) the day that thou stoodst before the Lord thy God in Horeb, when the Lord said to me, gather me the people together.  
IT was declared to us yesterday, that forasmuch as GOD seethe that we know not how to live: he taketh pain to teach us, and doth it in such sort, that as many as list to obey his doctrine, have a perfect rule to deal by. And at this day it is long of none but ourselves, if we be not wise and well advised to guide ourselves. For we have a God that will not fail us, and his word is a sure rule for us. But here in we see men's lewdness and unthankfulness, in that they cannot find in their hearts to submit themselves unto God, but will needs be wise in their own conceit, and still follow their own inventions. Yet notwithstanding this maxim cannot be razed out by men: namely, that we have neither wisdom nor discretion, except we have profited in God's school. And therefore we be warned hereby, to hold ourselves simply to God's commandments. For as soon as we fall to adding of any thing to God's word, it is by and by but corruption: and when we be out of those bounds, we can do nothing but stray. Nevertheless, a man might make a question here, how Moses could say that the people of Israel should be counted sage and wise among all Nations: seeing we know that the heathen did glory in their own follies and superstitions, 
Rom. 1.22.  even in despite of the law. Seeing the Infidels were so proud that they rejected the good learning [of the Law,] and rested upon their own fond toys, it should seem that this was not accomplished in such wise as Moses speaketh of it here. But we must weigh well the speech that is set down here: that is to wit, that the nations which should hear the Laws in such wise as God had given them, should say, behold here an excellent and noble people: Now as for those that held scorn of God's law, and were carried away with pride and overweening, did they ever understand what Moses had said unto the people? No. So then, ye see that the question is resolved in this wise: namely that as many of the heathen, as had known and tasted well the doctrine that God had delivered to the people of Israel, confessed (as truth was) that Gods choosing of a certain people for himself, was a great and singular privilege. But very few of them vouchsafed to consider that: for all of them lay weltering still in their own dung. And although it was apparently seen that the people of Israel had a several law and Religion by themselves: yet did all men shut their eyes and stop their ears. And that was the cause why they made no reckoning of so great a benefit.  
Now herewithal Moses showeth in two things, how greatly the people ought to have esteemed of the grace that was given unto them. For let us (saith he) be compared with the rest of the world: and it shall not be found that those which worship Idols do find such power among them as to be succoured at their need, 
Psal. 50. 1●  or that their Gods whom they call upon, be so familiar with them. There will no such thing be found. For as soon as we pray unto our God, and resort unto him: we feel him near us by and by. Ye see then an inestimable benefit. Again, we have his laws and Statutes which he hath given us, we have his righteous ordinances: all others do but go astray. True it is that they ween they do well: but in the mean while they have no certainty in their religion: for they have no truth concerning God. Therefore let us consider the good that he hath done us, to the end we may enjoy it. For all this is treated of by Moses, to the intent it should be applied unto us, and we learn to serve our God with the greater zeal, and to hold ourselves in awe. For the setting of his benefits and gracious gifts afore us, is one of the ways whereby God intendeth to win us to him. And it is a shame for us if we serve him not, seeing he hath chosen us and adopted us to be his children. Thus much concerning the first part, where it is said that other nations have no Gods that come so nigh them.  
This saying (as I have touched afore,) is meant of Gods helping of his people of Israel as oft as they called upon him: yea and oftentimes also even before they required it, 
Esa. 65.23  after which manner we see that he dealeth with us also. He thinketh upon us while we be asleep, he watcheth for us, and he maketh us to feel his succour at our need. Nevertheless, in telling them that God will secure us, even in all things that we require at his hand: his intent is also to encourage folk to call upon God, and to make them to blame themselves for their own negligence whensoever they be destitute of help and secure at God's hand: and to do us to understand that Gods forgetting of us, is for that we flee not to him for refuge as we ought to do, ne seek unto him, who is always ready to help us at our need. Thus ye see that the intent of Moses was to exhort the people to prayer and supplication, and therewithal to show that God had always showed himself at hand unto such as had returned to him.  
It is not so with any of the Gods of the heathen. If this saying were well observed, the wretched world would not overshoot itself so far as it doth. We see what windlasses men make to seek salvation: but there are very few which go right forth unto God, and yet doth he allure all of us: the way and the gate is open. Whereof is it long that we go not on? It is for that even of nature we desire to be deceived. We see how all men do devise patrons and advocates to themselves, and it seemeth to them that they cannot be disappointed, when they have their own devotions after what sort soever it be. Thus do men wilfully beguile themselves, and run gadding up and down. But when they have toiled themselves never so much, in the end they find themselves over wearied, & yet that they have gained nothing by all that ever they did. We see them how it is not without cause said, that if we look well to ourselves, none of all the wretched unbelievers which torment themselves to attain unto God, and hold not the right way thither, have such advantage as we have. For whensoever we call upon God simply and according to his word, we be never disappointed. 
Psa. 145.18   
But now let us come to that which Moses addeth concerning statutes and laws, which is the principal point of this sentence. What people is there (saith he,) which hath so rightful statutes and ordinances as we have? Truly if a man would have believed the heathen, they thought very well of themselves in their own dotages, and they bore themselves in hand that there was nothing but sound perfection in them. But yet for all that, it is a wonder to see how they became so dull. They that otherwise were of great skill and sharpewitted, were become so brutish in their superstitions, as even little children might justly have been ashamed of them. But the light must be feign to shine in the dark: or else it will never be possible to discern a right. And for proof thereof, what is the cause that the heathen are so hardened in their own dotages? It is for that they never knew God's Law, and therefore they never compared the truth with the untruth. But when God's law cometh in place, then doth it appear that all the rest is but smoke: insomuch that they which took themselves to be marvelous witty, are found to have been no better than besotted in their own beastliness. This is apparent. Wherefore let us mark well, that to discern that there is nothing but vanity in all worldly devices, we must know the Laws and ordinances of God. But if we rest upon men's laws, surely it is not possible for us to judge rightly. Then must we needs go first to God's school, and that will show us that when we have once profited under him, it will be enough. That is all our perfection. And on the otherside we may despise all that ever is invented by man, seeing there is nothing but fondness and uncertainty in them. And that is the cause why Moses termeth them rightful ordinances. As if he should say, it is true indeed that other people have store of ceremonies, store of rules, and store of Laws: but there is no right at all in them, all is awry, all is crooked. True it is that they perceive it not: and what is the cause thereof, but for that it is not possible for them to discern good from evil, without God's word which is the truth? howsoever we far, we cannot do the thing that is just or right, except we have first learned it at God's hand. And if we have been so far overseen as to allow our own doings, let us not go on still, for God will disallow every whit of it, because we must take all our rightness at his truth. In this case it is not for every man to bring his own weights and his own balance: but we must hold ourselves to that which God hath uttered and doth utter. True it is that Moses doth greatly magnify the people of Israel here: but yet nevertheless we must understand, that the privilege which is so greatly magnified here, did nothing advantage those which rejected the law and profited not themselves thereby. The jews are termed here a wise and skilful people, a noble people, a people that hath nothing but excellency and worthiness in them. And why so? Because God had chosen them, and uttered his judgements and righteousness unto them. 
Esa. 42.18.  But yet for all that, on the other side they be termed blind and deaf. And why? Because they did what they could to have quenched the light that God had kindled for them. We know that they were taught by the doctrine which contained their whole wisdom. And therefore when they despised it, they could not be but double blinded insomuch that the ignorance of the heathen and infidels, was nothing in comparison of theirs that had so rejected God's grace, when it was put into their hands: And that is a point well worthy to be weighed. The jews do arm themselves yet still at this day with the same text, when they list to commend themselves. Tush, say they: it is said that we be men of understanding, a people of great wisdom, a people of passing nobility and worthiness. This is true, if they had held fast the treasure that God gave them, and kept it well. But seeing they be fleeted away from the law, or rather the a veil is cast before their eyes, 
2. Cor. 3.14 16.  because of their rejecting of jesus Christ: yea and seeing that even before his coming, they disobeyed the Prophets and became hard-hearted against the doctrine of salvation that was brought to them: it could not be but that (as I said afore) they must needs become more ignorant than all the rest of the world. For if the heathen be as good as destitute of reason, because they have not been in God's school: needs must they to whom GOD hath spoken, 
Eph. 4.18.  and yet are disobedient thereunto, needs must they (I say) be stricken with the spirit of dizziness, and be carried away by the devil, and become as wild beasts, so as they shall not offend of simple ignorance as they do which never heard any thing, but of wilful rage more than beastly. Even after that manner is it happened to the jews. And it is the very same thing wherewith the Prophet Isaiah upraideth them in his two and forteeths chapter, saying: Harken ye deaf, 
Esa. 42.18.20.  see ye blind. And why speaketh he to the deaf and blind, to hear and see well? He addeth the reason by and by, saying: ye have seen enough, and ye have heard enough: but ye have not regarded it.  
Also God complaineth of his pains taken in teaching of his people, and of losing his labour therein. For (saith he) have not I done works enough among you? Yes, but what for that? You have had neither ears nor eyes. And now if ye be compared to the rest of the world, ye pass all the heathen and unbelievers in blindness. And why? For ye have had teaching enough and too much. And his upbraiding and blaming of them, is not for that they had not sufficient experience whereby to have been duly taught: but for that they did shut their eyes, and would not profit themselves by the things that GOD showed them.  
Seeing that the jews are thus blamed by the Prophet, notwithstanding that Moses had reported them to be a people of wisdom and understanding: let us come to ourselves, and consider that if this be happened to the natural branches, what shall become of the imps [that are graffed into the tree,] as Saint Paul speaketh of it in the eleventh to the Romans. 
Rom. 11.17.  It is certain that the jews went before us in pre-eminence, or at lestwise they had the birthryght in God's Church, 
Exod. 4.22.  and have it yet stil. And which more is, 
Ep. 2.12.13.  at such time as we were strangers unto God, they were his household folk, and in his house and Church. 
Rom. 9.4.  Yet notwithstanding, even after they had been enlightened as we see here, they were condemned of greater blindness than the wretched paynim that never had any taste of the truth, nor any one spark of good knowledge. And why? for they had made themselves unworthy of such a benefit. But God in these days showeth himself more familiarly to us than he did to the fathers in the time of the law. 
2. Cor. 3.18.  For in the Gospel his face shineth forth in such wise, as we may behold it to be transfigured into his glory. Is not our Lord jesus the lively image of God his father? And doth not he show himself in such wise in his Gospel, that we may discern him as well as if he dwelled among us? Now then, if we have not our eyes open to receive this doctrine, nor be diligent to profit in the same: must not the vengeance which the Prophet Isaiah speaks of, light upon our heads? that is to wit, that we shall be more blind and brutish than the heathen, 
Esa. 42.20.  for as much as we have seen and would not see? And in good sooth we know it without his telling us thereof. Look me upon the Turks: they have some reverence to their religion, and so have the Papists also: & yet are both of them cut off from the Church of God through their own fault, but yet are they not so much to blame as we. Therefore when men slide back again after they have once known the Gospel, ye shall see them become like dogs, so as there is no more honesty nor feeling of God in them, but they be utterly bewitched, and grow into the senselessness of mind which Saint Paul speaketh of, 
1. Tim 4.4.  namely that they make no remorse of conscience at any thing. And we need not to go far to seek examples hereof. For even among us there are divers to be seen, who having unhallowed God's word after that sort, are become stark mad and fall at defiance with GOD, being possessed with such devilish rage, as there remaineth not any more shamefastness in them. Therefore when we see this gear, we ought to quake at it and to say, Lo how GOD revengeth the contempt of his word. And therefore let us bear in mind, that when God hath been so gracious to us as to do the office of a schoolmaster among us, and to teach us by his word: it behoveth us to follow the light thereof. For if it be put out through our naughtiness: it must needs be that we shall become more dull of understanding, than all the rest of the world which never witted what GOD or true Religion is. Thus ye see what we have to mark as in respect of this sentence.  
Now Moses addeth immediately, Take heed to thyself and keep thy soul diligently, that thou forget not the things which thine eyes have seen, nor let them ever departed from thy heart: that is to wit, the day wherein thy God made thee to appear before his Majesty in the valley of Hareb. There he taught thee his law, when he willed me to make you all to appear together before him. Therefore be mindful of that day, and let it never be forgotten. Now when as Moses saith take heed to thyself & keep thy soul: He showeth that he cannot sufficiently express the care which we ought to have to walk in the fear of God, and to make and keep good watch, for fear of starting from him, lest the devil harry us abroad and make us become as stray sheep. Now if this be not superfluous, what needeth any more to quicken us up withal? See how God speaketh here: he saith not only, take heed to yourselves: but also, take heed to yourselves and take heed to your souls. That is to say, upon peril of your lives take heed to yourselves and watch well, that ye be not taken unwares. And this is not said without cause: for we see how frail we be. Although God have given us so sure a foundation, as we can never be shaken down if we hold us to it: yet do we nothing but totter, and every thing of nothing maketh us to reel. Seeing then that our nature is so unconstant, and we serve so easily from God's truth: let us assure ourselves that this exhortation is not set down here without cause. Again, we see also how wily the devil is, and how many means he hath to beguile us, and we are easily led to give ear to such as seduce us. Also there is great policy used to deceive us: insomuch that the cousiners do shroud themselves even under the name of GOD, in their foisting in of their false doctrines and errors: and the devil disguiseth himself by transforming himself into an Angel of light (as S. Paul speaketh of him): 
2. Cor. 11. ●  and he assaulteth us not some one way only, 
1. Pet. 5.1.  but when he perceiveth that he hath miss on the one side, he runneth straight to the other, so as we have no sooner withstood one assault, but we must by and by come to another. Seeing then that we on our sides are so frail, and the devil hath such shift of wiles and slyghtes to beguile us: we may well assure ourselves it is not for nought that Moses willeth us here to beware, even upon peril of our souls. But what for that? We see nevertheless how ill this doctrine is put in practice. For we be careful enough for the things that concern this earthly life: insomuch that we stand always upon our guard for fear of being taken unwares, and on what side so ever a man come to assail us, he can not enter upon us, for we are ever armed: but as concerning God's word, we forget that out of hand. True it is that men will come to some Sermon now and then for fashion's sake: but when they come home again they never think more of it, it is quite out of their remembrance, it goes in at the one ear and out at the other, as saith the proverb: so that [in the end] they find themselves empty and hungerstaruen, because they made none account of the warning that is given us here. So then, let us learn to be more watchful and to keep better ward: and let us weigh well this saying, That we must take heed to ourselves. Why so? For if we do not keep good watch and look well about us: we shall wonder to see how soon the Devil will have snarled us in his snares. Moreover forasmuch as it is very hard for us to do so, and we see that at one time or other we be quickly thrust out of the way: let every of us take good heed to himself, and rouse up all our wits, and gather them about us, applying them earnestly to this care & wareness which Moses speaketh of here.  
And he saith purposely, Take good heed that ●hou forget not the things which thine eyes have seen, and beware that they never departed from thy heart. When as he saith, The things which thine eyes have seen: thereby he meaneth that the people are utterly without excuse, if they regard not the things that God had showed them, according to his former using of the same manner of speech. And whereas he saith that our eyes have seen, 
Deut. 3.21.  it serveth to express the things which our Lord hath showed us tootoo evidently, so as we cannot allege ignorance, nor say, this or that was too high or too dark for me. Thine eyes have seen it, saith Moses. As if he should say, No no, ye need not to be great Clerks nor Doctors in this behalf, ye need not to be very suttleheaded: our Lords manifesting of himself unto you hath been in such sort and so evidently, that even the veriest idiots and rudest sort of you have perceived the things that he told you. And in good sooth, although God's word contain wonderful secrets: yet notwithstanding they be so manifest unto us, as we may be able to conceive them, at leastwise if we ourselves be not in the fault. For we see how God lowlieth himself and stoopeth to our rudeness, because he knoweth what we be able to bear. Now then seeing it is so: let us but open our eyes, and when God hath once showed himself to us, let us take good heed that we forget him not: for [if we do,] we shall be unexcusable, and our unthankfulness will be manifest and sufficiently proved. Again he showeth that it is not enough for us to have some light remembrance of it swimming in our brain: but it must be well rooted in our hearts: And after that manner ought Gods word to be sown in us. It is not enough for us to have skill to talk of it, and to be able to say, I know this & that: but we must hold fast the things inwardly which we have heard outwardly. Now then, if God's word be settled in our hearts, and reign there: then have we good remembrance of it. But if we be not touched with it, nor have any willingness to keep it: it is all one as if we had never heard of it. Thus ye see what we have to mark concerning this speech of Moseses, where it is said, that the things which we have once known must never out of our minds.  
But forasmuch as God had uttered himself divers ways to the people: it behoved Moses to show his meaning more particularly in this text. And therefore he addeth, The day wherein thou wart before the Lord thy God, thou didst appear before God in the valley of Horeb, at which time he commanded me to summon you, and to call you all together. Albeit then that God had showed himself to the people of Israel by diverse miracles, by sundry kinds of sights, and also by diverse revelations as in respect of his word: yet doth Moses bring back the people here, chief to the law, and to the solemn day wherein the law was published. And that is according to the matter that we have seen. In so much that if we have not that ground, we shall but build in the air, and all that ever can be said unto us will slip from us. The ground that I mean is the submitting of ourselves unto God, to be guided by his word and to bridle ourselves thereby, so as he alone may have the whole authority and mastership over us, and we become his true Disciples in sticking to his pure doctrine. That then is the cause why Moses doth make special mention here of the solemn day wherein the law was given to the people of Israel. For he saw well that it would not have booted at all to have uppened never so many things by parcellmeale, if he had not set down the chief groundwork, which is that men must suffer themselves to be governed by God's law. Likewise at this day, when we shall have disputed at large of a number of points, if we do not first and foremost win that men should obey God, and make them to know that his word is the right truth whereunto they must hold themselves: to what purpose is it? They will be still wavering and unconstant, accordingly as we see how a great number will be ta●ting of this and that, and can find nothing whereon to rest. And why? For they know not the first point of Christianity, which is, that the holy Scripture is our whole wisdom, and that we must hearken to God speaking there, and not add any thing thereunto. Now then, until such time as we be come to that point, 
Col. 1.28.  we shall be ever changing, and do nothing but totter and waver like Reeds. And for the same cause doth the Prophet Malachi say, 
Mal. 4.4.  Be mindful of the Law that was given you by Moses in Horeb. For it was God's will that thenceforth there should be an intermission, so as a certain time should pass wherein the Prophets should speak no more till the coming of our Lord jesus Christ. Now in the mean while the Prophet Malachi saith, Be mindful of the Law that was given. As if he should say, ye can not do amiss if ye harken to your GOD, and suffer yourselves to be taught by him: but you shall have perfect learning, for it is uttered there. Now therefore we see what the meaning of Moses is, and how we ought to apply the same to our own use: that is to wit, that above all things we must assure ourselves, that our Lord hath uttered himself unto us in such wise, as he will be a good and faithful teacher unto us, if we be good scholars unto him. And therefore let us settle all our wits to the obedience of faith, so as we presume not to add any thing to that which GOD telleth us. When we be once come to that point, then shall we be guided forth from point to point, and from degree to degree to our perfection: but yet must we have the foresaid groundwork, before we can build well.  
Now let us come to this saying of his, Call ●o mind the day wherein ye were before the Lord. This saying importeth much. For although that GOD did then testify his presence in the valley of Horeb, as we shall see hereafter: yet notwithstanding whensoever he speaketh unto us, we appear before his judgement seat, though we have no visible miracles. And it is all one as if a Prince being set to hold a Court of estate, should cause his statutes and ordinances to be proclaimed by the sound of a trumpet, to the intent that all men might have knowledge of them. After the same manner doth GOD deal in this case. For when he vouchsafeth to have his word preached unto us, it is as much as if he summoned us to him, and called us to his throne, there to appear every man for himself, to yield account as before our judge. And (as I told you) this importeth much. For we be greatly destitute of wit and reason, if this move us not to hear God's word with other reverence than we have done. If we considered well, that when we come to a Sermon, or when we take the Bible in our hands to read, God citeth and summoneth us, so as we cannot cast our eye upon his word, nor receive so much as one word that is uttered to us in his name, but that his Majesty is present there with it, and we ourselves are present in his sight. If we thought well upon that: I pray you should we not be otherwise prepared and humbled to yield ourselves teachable? Should we not be in another manner of forwardness than we are seen to be? Therefore if we come hither with such coldness, as it were but for order's sake, or when in reading of the Bible, some of us are carried away with fond curiosity, some think themselves discharged to Godward with the having of two or three sentences, and othersome make but a pastime of it: doth not this dealing of ours show well, that we never tasted of this saying? Namely, that if GOD speak unto us, we must come before him and feel his Majesty, to be as it were beaten down under it, to the end to submit ourselves the better to his word. That is one principal point.  
Besides this there is also an assembly that Moses speaketh of, how he was commanded to gather the people together. For it hath been God's will to keep that order from the beginning for the better exercising of us in the unity of faith. True it is that he could well teach us every one alone by himself: and in deed he useth that way too, so that whether he instruct us by teaching, or give us grace to profit by reading, it may well be done by ourselves alone: but yet therewithal there is the common order, which he will have to continue inviolable. And why? 
Eph. 4. ●  Forasmuch as we have all one faith, and have need to be tied and knit together in one: GOD useth this mean of teaching us all as it were by one mouth, and maketh us to meet together as it were in one body: and that, not only to the end that a great multitude may take profit at one man's mouth, but to the end we should know that there is but one rule, one truth, one God that speaketh, and which causeth us to be of one accord and one melody in that behalf, in so much that when every man holdeth in with his neighbour, it is because there is a right conformity. That then is the thing whereunto Moses had respect, in saying that God commanded him to assemble the people, as he that was his Leivetenaunt. He gave the Law generally to the intent that the people might by that means be taught to think thus with themselves: behold, our God will have us to be of one accord in him, and to be one body wholly conformable to his word, so as every man shift not for himself like bands that were scattered and put to flight in battle, but link together in one right and holy union. And this is not for one time only: but it must be put in ure unto the worlds end. For it is God's will that his Gospel should be published. 
Matt. 1● & Luk. ●●  And how? Not in hudder mudder and in folks ears: but he will have men to be taught openly, and to meet together, yea and their meeting to be to the end that he be preached, so as there may be a good unity of faith, & that the mark whereat all of us do shoot, may be to be gathered and knit together in our head jesus Christ, 
Eph. 4. ●●  who is the bond whereof S. Paul speaketh, which proceedeth of the common preaching. Wherefore let us learn that we can not be rightly of God's household, nor of his flock, unless we meet together, and that our meeting be not only a coming together in the Church, but also a continual linking together in unity when we be gone thence, and when every of us is alone by himself from company, so as we show that Gods gathering of us together unto himself is not in vain, but that there is a right brotherhood among us, to come all unto him in the name of our Lord jesus Christ. For the devil seeks by all means to break that bond, as we see he hath laboured in all ages to stir up sects to rend asunder the body of the Church, and it is the thing that he striveth to do in these days more that ever he did erst. And if he cannot obtain that false doctrines may have their full scope to make havoc of all things: yet will he sow darnel among us, so as in stead of being united, we shall be heaving one at another, or at leastwise as good as drawn a sunder, so as our bond shall not be strait and well knit together. When we see the matter in that taking, let us understand that it is a practice of the devils driving. And why? God's intent is that we should be gathered together before him, yea even before him. For the wicked will well enough make leagues and confederacies: howbeit, that is but to spite GOD: and in very deed they turn their backs upon him, and hide themselves from him, and by all means possible eschew to come at him, for they have no liking at all of him. But we on our side must come together in the presence of our God. Sith it is so, let us afraid to shrink a sunder, and let not the Devil separate us as we see he laboureth to do: and he knoweth that he shall have overthrown the principal point of our salvation, if he may win that at our hands. And therefore let us abhor all such sowers of discord in the Church of God. We see nowadays, that in stead of assembling together, there are diverse which seek nothing but to scatter God's flock: and we need not to go any further than to this present place. We perceive how these rascals do now adays serve the devil as though they took wages of him, or were utterly sold to be his servants. A man may see whereat they shoot. There needeth no guessing or conjecturing, there needeth no great inquiry of the matter: let a man but look upon their doings, and he shall find that their whole seeking is to break all union, and to pluck asunder the things that have been knit together in the name of God. If GOD did ever work miraculously in any place: he worketh here as miraculously as in any place of the world, and he showeth the power of his word as mightily as may be. Go wither ye will, and such as are scattered from all other places, resort hither to shroud themselves as it were under God's wings, and to be as it were one flock gathered together in his name. And what doth the Devil on the contrary part? There is nothing else but banding, that the wicked may shed abroad their venom and poison. And how? Even by unjoining the things that GOD had joined. In deed they will not say it: but the thing itself is too apparent, and there needeth no long disputing or discoursing of the matter, if a man do but open his eyes he shall see it. And it is a great shame that it is suffered and winked at: for the matter is too open and manifest. 
Matt. 19.6.  Yet notwithstanding it is not our lords will that the things which he hath knit together should be so unhappily rend a sunder, and all be put out of order after this sort. Wherefore let us abhor such plagues, and beseech GOD to rid his Church of them & the world too, by pouring out his vengeance upon them, seeing it appeareth that they be utterly reprobate, and that there is no mean to reclaim them again. God so thunder down upon them, as men may know how highly he esteemeth the unity of the faith, and his Church be maintained in true brotherhood and concord. And in the mean season let us labour to bring this to pass: and if we be true members of jesus Christ, let us do the clean contrary to that which we see the wicked do. For sith that they do strain themselves so to put all things to havoc: let us on our side walk on in good union, and look that we come together in the presence of our God, and that in such wise as his word do maintain us in good agreement, and cause us so to serve him, and we being conversant one with another in good brotherly friendship, may be followers of the fatherly goodness of our GOD, whereby he gathereth the things together which were scattered asunder before.  
Now let us fall down in the presence of our good GOD with acknowledgement of our faults, praying him to make us so to feel them, as we may repent us of them aright and seek the remedy of them, which is, that he cleanse us from all our affections and lusts, making us to renounce all our own desires in such wise, as we may no more be given to our own fancies and likings, but seek altogether to be ruled by his word, and to profit therein after such a sort more and more, as our whole wisdom and perfection may be to be ruled altogether by the same. That it may please him to grant this grace not only to us, but also to all, etc.   

On Wednesday the xxij. of May. 1555. The xxij. Sermon, which is the fourth upon the fourth Chapter.  
and I will make them to hear my words, which they shall learn, to the end they may fear me all the days which they shall live upon the earth, and that they may teach their children.  
11 Then came ye and stood under the hill, which burned with fire unto the mids of the sky, and there was darkness, clouds, and mist.  
12 And the Lord your God spoke unto you out of the mids of the fire. Ye heard the voice of his words: but you saw not any image besides the voice.  
13 Then declared he his covenant unto you, which he commanded you to do, that is to wit, the ten verses, and he wrote them upon two tables of stone.  
14 The same time the Lord commanded me to teach you the ordinances and Laws, to the end ye should do them in the Land which you go into to possess it.  
I Declared yesterday after what manner we must come together in the name of God, to appear before him. For the meeting of the wicked is to make confederacies, and it is apparent that their seeking is but only to conspire against God and all goodness: but yet their meeting is by hiding themselves from God's presence, & they would feign turn their backs upon him, so as he should not see them. Truly they do but lose their time: for all things must needs come to account before God. And if mortal men espy their wicked practices, so as they perceive that their banding of themselves is but to overthrow all order: the same must needs be known to the heavenly judge, 
Eccle. 12.14. Heb. 4.13.  from whom nothing is hidden. If their lewdness appear even to little children: think they that God hath his eyes stopped? But it behoveth us on our side to present ourselves before God in all our meetings, to the intent that he may sit among us, & we be taught as it were by his mouth and governed by his hand. Furthermore forasmuch as we see that the wicked seek altogether to rend a sunder the union of the Church: let us endeavour so much the more to come together in God's name. For we can not prove ourselves to be his children, if we have not the mark whereof Moses speaketh here. And thereby it may be judged, that such as pass not to haunt the companies of Christians, when they meet together in the name of God to hear his word and to pray unto him: are but as dogs, and deserve not to be reckoned in the common array of men, but are to be abhorred as dung and filth, because they have cut off themselves from God's house. Thus ye see what we have to remember concerning that text.  
And now Moses addeth, that if we mind to far the better by the meetings that are made in the name of God: We must hearken to the things that he telleth us, and that must be to the end that we may fear him, that is to say, to the end we yield him all reverence, and it may appear that we take him for our Father and God. For if we think to content God with ceremonies, we deceive ourselves, as they do which could find in their hearts to have no Religion at all, and therefore resort hither, some but once a month, and othersome as seldom as may be. There are also which come hither upon the Sundays and Wednesdays as it were for fashion's sake: but in the mean while doth it appear that they be any whit edified in the fear of God? Doth it appear that their coming hither to crowd themselves into the flock, doth any whit amend them or make them the better? Nay rather they become the more venomous against God, & therefore their coming to infect God's house, is to their greater condemnation: for they be unworthy to come here, they be no better than swine. Therefore our coming to the Church must be to another end: that is to wit, that we may profit in the fear of God. Now (as I have touched already) this fear importeth that he should overrule us, and that we should be subject unto him. And for the same cause also doth Moses match these two sayings together, namely that we must do the things that God commandeth us, and also, that we must fear him. Many men think they fear God well, when they have some fond devotion towards him, as we see in Popery, where every man says that his intent is to serve God: but after what fashion? Even every man after his own fancy. But the obedience which God requireth at our hands in yielding ourselves wholly to his word, and the reverence which we own him as to our Father and King: are things unseparable. Wherefore let us mark well that if we be minded and desirous to come together as we ought to do: God's word must have all authority over us, so as our receiving thereof be not only to confess it with our mouth, but also to frame our lives wholly thereafter. For if we will needs live after our own swinge, and every of us do what seemeth good to himself: God holdeth scorn of us and disclaimeth us, though we protest to fear him and serve him [never so much.] For it is no reason but that he should be heard, specially seeing he taketh pain to teach us. That therefore is the first point.  
Again let us understand that our keeping of God's Law, 
Psal. ●6. ●  and our walking according to his will, do not advantage him at all: for what can he receive at our hands? But it is to the end that the world may know that we fear him, that is to say, that we take him for our master, & that we would feign be wholly his, and that he should govern us. That is the effect of the matter that Moses showeth here. Howbeit forasmuch as Churches are oftentimes defiled with hypocrites and wicked folk which crowd in covertly, who notwithstanding are worthy to be even thrust out of the world: 
Psa. 5●. ●  Let us mark what is said in the fiftieth Psalm, where God declareth that he separateth his [true servants] from such as falsely abuse his name: so as his voice thundereth to summon those that fear him aright, and have not covenanted with him unfeignedly, nor serve him only with Ceremonies, but also in very deed: them will he assemble together. And on the contrary part, he upbraideth those that take his name in their mouth, and yet notwithstanding do take part with robbers, murderers, thieves, and traitors. Therefore when men will needs match GOD and the devil together after that fashion, as it appeareth that most men do: God complaineth of it, and protesteth that it shall not scape unpunished. Now if he show such a separation aforehand: Let us be well assured, 
Matt. 25.33  that when the day cometh wherein the Goats shallbe put asunder from the Lambs, the shame of such as have pressed after that sort into God's Church shall then be discovered, and they shallbe abhorred of all creatures as they deserve. But in the mean while let us see that we separate ourselves from them as near as we can: and when we see such uncleanness, at leastwise let us beware that we mislike them, and let us pray God to rid and cleanse his Church of such infections. Howsoever the case stand, let us be mindful of the thing that Moses speaketh in this text, whensoever we intend to meet together in the name of God.  
Afterward he addeth, that when we ourselves have walked in the fear of God, every of us must teach his children to do the like. Wherein we see that it is not enough for every man to discharge his duty in living orderly himself: but that we must (to the uttermost of our power,) procure the continuance of God's honour and service after our deceases. And in good faith, is it reason that God's name should be buried with our death? We know how flightful our life is: but God's glory must endure for ever without decaying. 
Esa. 40.6. 1. Pet. 1.24. jude. 25.  Therefore let us learn our own duty: that is, to walk righteously all the time of our life, and to endeavour to train up our children aright, so as religion may flourish and prosper when we be dead, and God be always honoured in the world, that his name may be called upon purely. And that is the very cause also why God commandeth fathers so straightly to teach their children. For the could well send his creatures into the world, though no man had any special care of them: but he chargeth fathers to bring up their children. And why? To the end they should know that they must yield an account of them. And for the same cause also doth he communicate his name unto them. 
Mal. 2.10.  For the title of father belongeth to himself alone: but yet he honoureth men so much as to grant them the name of fathers. And to what end? 
Matt. 23.9.  That they should be the earnester and carefuller in teaching their children their duties.  
So then, let us do our endeavour, that there may remain a good afterspring after our decease, so as God's Church may flourish still, and his name be worshipped from age to age. And we ought to labour so much the more in that behalf, because we see how the devil practiseth to overthrow all that ever is builded in the name of God. So far of is it that the fruit which ought to come of the Gospel doth ripen: that men do labour to pluck it up, or else to mar it and to turn it out of the own kind. Sith we see this, ought we not to be the more provoked to do the duty that is commanded us here? Without going any further, what is to be seen here among us? The Gospel hath been preached to us now a long time: and yet for all that, what manner of ones are they which have been borne of all this time, to whom God hath granted the grace to be suckled with God's word even from the teat, and to be brought up in it likewise, so as they being then but little babes, did never see any of the devilish abominations of popery, and therefore aught to be even thoroughly soaked in the doctrine of salvation? what manner of ones are they? doth it not appear that most part of them are so froward, as if they were the brood of Serpents? The world may see that they despise God openly, and commit such wickedness and lewdness, that there is much more honesty and more show of Religion among the Papists, than there is among these. Seeing then that things are so far out of order, and the devil endeavoureth to put all to havoc, ought we not to be the more inflamed to do our endeavour, that there may remain at leastwise some little seed after our decease, so as the remembrance of the Gospel be not utterly abolished, nor the thing that hath been set up so happily in the name of GOD and by his wonderful power, be decayed and pulled down again by the enemies? Now then, seeing that God hath granted us the grace and privilege to be called to the hearing of his word, and to have it set forth in the pure simplicity among us: let us understand that we be the more bound to serve and honour him, not only severally for our own parts, but also by teaching our children, and by taking pains to make them also to live virtuously, so as the doctrine which they shall have heard in their youth be not lost nor marred, as we see too much by experience. And generally let us all have this regard, that such as come after us may agree in the true religion, so as there may be no change. But so far off is that from being done, that the enemies of the truth, (I mean the household enemies and not the Papists, for they be far worse than the Papists,) think they shall never come time enough to overthrow all order and to pull down all that GOD hath set up here. Sith we see it is so, let us understand that we ought to be as earnest in building up to the Lord as the devil is in pulling all down. For let us not mistrust but that God's power is stronger than all the fiends of hell. Thus ye see what we have to note upon this strain: but the chief matter is the putting of it in ure.  
And now Moses addeth, that GOD showed himself to his people with dreadful tokens, which were able to have astonished them. For he spoke to them (saith he) from the mids of the fire. And therewithal there was a great cloud, darkness, and mist. By these words Moses showeth that the law was not brought without good warrant: for it was accompanied with wonders that were able to astonish the whole world. And to what purpose served that, but to make it certainly known that the law came from heaven, and that God was the author thereof? According whereunto it is said in Exodus, 
Exod. 19.16 18.  that when God appeared after that sort in a thick cloud, and a flaming fire, making the air to roar and the mountain Sinai to shake, and the sound of trumpets to be heard: all those things (saith he) were done of purpose to make you hearken to your Lord God, and to know that it was he that spoke, and that whosoever receiveth not the doctrine that I have brought you, must fight against the majesty of God. But [if he do so:] he shall find God too strong for him. Thus ye see what belongeth to this text. And so we see now wherefore Moses made mention of the cloud, darkness, and mist: namely to the end it should be known, that the law was not put forth but by the authority of the living God, and that men might be fully assured that it came from heaven.  
And let us mark by the way, that Gods choosing of the sign that is mentioned here, was to do us to understand, that we must not inquire of his majesty further than he giveth us leave. GOD showed not himself in any visible shape, lest it might be thought that his essence or being had some shape, whereof we will treat to morrow by God's leave: but he did set a cloud, darkness, and mistiness before him. 
1. Tim. 6.16  And why? To the end that we should learn to be humble, and to know that he dwelleth in unapprochable light. We know how curious and overbold men are, for they would feign know what Gods being or substance is, and search out every whit of him by inchmeale, and that so presumptuously as though they would push up their horns into heaven. Such is their nature. But God will have us to worship him in fear and humility, as good reason is it should be so. And he withdraweth himself the further from us, when we inquire further of him than he commandeth us. For otherwise were it not all one as if we would make him our underling? What pre-eminence should he have if he were so shut up which man's conceit? Therefore to express so great and so excessive rashness, he did set a dark cloud before him. But we must mark, that when God did set darkness before the eyes of the people, it was not to the intent to be utterly unknown, but to hold the people in awe, that they should not press nigh the hill where the fire and flame appeared that are spoken of in Exodus as is said afore: and therefore was there a great and thick cloud hard by the people. That then was the mean which God used to show himself to the people. Mark that for one point.  
The other point is that God did utter himself in such manner, as the people sought no further than was lawful for them, but held themselves contented with such discovery as was given unto them. And these two points are well worthy to be marked. For many men when they list to excuse their ignorance, will say that we ought not to be inquisitive of God's secrets▪ No truly, but yet is it not meant that we should be brute beasts. Wherefore hath GOD created us after his own image, 
Eph. ●. ●●.  but to the intent that his truth should shine forth in us? And yet notwithstanding, it is as a common proverb that hath reigned and doth reign still in the popedom: insomuch that the foundation whereon they have grounded their implied faith, is that they must not know any thing, but that it is enough to believe as the Church believeth. And in the mean while they wot not at what mark they shoot, nor what God they worship, nor how his name is to be called upon. But as I touched afore, God's meaning is not that men should so abolish and destroy the grace that he hath put into them, for it were an utter defacing of his image in despite of him: but rather after as he cometh nearer unto us & we unto him, so will he have his Image the more known in us & his truth the more shine forth there. Let us understand then that God's intent is not that men should be ignorant of him, but to utter himself in such wise, as we may be able to discern him from the idols that have been forged, 
1. Cor. ●. 5.6 Eph. ●. Eph. ●. Eph. ●. ●.  so as we may take him for our father, and assure ourselves that we be called to the knowledge of his truth, and that we may boldly resort unto him to call upon him, and to seek succour at his hand. After that manner was it Gods will to manifest himself to the people of Israel at the setting forth of the law: and after the same manner continueth he still at this day.  
But yet for all that, the cloud is still before his face, to make men know their own rudeness. Again forasmuch as we be overfickle and would know double as much as is lawful for us, insomuch that we attempt to know the things that are unpossible to be known: therefore did God cast a great and thick cloud between himself and the people. And if we were thoroughly persuaded hereof, it would be as a key to open us the understanding of the whole holy scripture. For why? Whensoever we came to the reading or hearing of it, we should be sure that our Lord jesteth not when he speaketh after that manner, and when he protesteth thus by his prophet Esay: 
Esa. ●  I have not spoken it in secret, neither have I said it in vain, that men should seek me. Therefore whosoever heareth me, and receiveth the truth that I tell him, shall not be disappointed in seeking me. Thus ye see that we shall profit, if we bear well in mind that GOD manifesteth himself unto us, so far forth as is behoveful for our soul's health. And besides this, we should with all singleness reverence the things that we comprehend not, we should every of us walk according to the measure of his faith, and we should continually endeavour to come nearer and nearer unto him and to gather strength. And moreover if the things were too high for us: 
Phil. ●. ●.  very well, we would (as Saint Paul warneth us in the third to the Philippians) tarry till God showed them more plainly, and yet in the mean while not cease to glorify him. But we see the clean contrary. For under pretence that God's word seemeth dark, many shrink from it, and make a defence of it to excuse their ignorance withal. Othersome again do rush forward with devilish presumptuousness, to seek out things that God hath not revealed, and through unsatiable desirousness of knowledge, do pick out new questions every minute of an hour, and if they may not see all things at will, they bend their horns against God as we see these rascals do, which spew out their blasphemies when Gods secrets seem strange to them after their own fancy. If they conceive not Gods eternal election▪ if they perceive not how he chooseth the one sort & refuseth the other even according to his will: if they understand not how he disposeth of his creatures, and that nothing happeneth but by his good will: by and by they fall to fretting and chase, yea and they dare even murmur against God and would have all things razed out of the holy scripture, which agree not with their fantastical brain. So much the more therefore doth it stand us on hand to remember well what is told us here: namely that God casteth a cloud before our eyes. And why? To the end we should be sober in enquiring of him, and endeavour to profit according to his teaching of us: for it belongeth him to know what is for our behoof: and moreover that we should always walk according to the measure of the faith which he shall have given and imparted unto us. 
Rom. 12.3.  Thus much concerning the cloud.  
And now seeing the Law was given with record that God is the author thereof: Let us in these days learn to rule ourselves thereafter, and not call the thing any more in question, which we ought to be most assured of. Secondly if we compare the law with the Gospel, let us understand that there is much more reason why we should humble ourselves, and reverently receive all that is contained in the Gospel. For although the law was ratified with so many miracles: yet did it not fail to strike the people in fear, and to bring them in great vexation of mind, insomuch that they said, Let not the Lord speak unto us, 
Exod. 10.19  for then are we all dead. 
Ro. 7.10.14.  And why? For if a man look no further but to God's commandments, there is nothing but cursing. By reason whereof men beholding themselves bound to things unpossible, and perceiving that God will be their judge: must needs be cast down, yea and driven to utter despair. After that manner was the law delivered to the people. 
●phe. 2.19.  But the Gospel nowadays is friendly unto us. For there God calleth us to be of his household, not for any desert of ours in performing the things that he commandeth, but of purpose to bear with us as with his children, forasmuch as he hath adopted us in our Lord jesus Christ. Seing then that God allureth us to him so lovingly, have we not the more cause to receive the doctrine of salvation with all reverence, considering that it is the message of lice, whereas the law was a record of death to terrify the people, 
●. Cor. 3.7.8  I mean the people of the jews? And as in respect of miracles, we are sure that the Gospel hath been warranted with more, than ever the law was. And besides the miracles that have been wrought, behold, jesus Christ in whom dwelleth all glory and majesty, 
Heb. 1.2.3.  is come into the world to bear witness thereof. Seeing then that we have the Gospel & the doctrine of jesus Christ, 
Col. 2.9.  who hath the fullness of the Godhead in him: ought not we to be more humbled under the obedience of the Gospel, than the people of old time were under the subjection & bondage of the law? yes▪ and therefore is it said, that heaven & earth were both shaken, 
Agge. 2.7. & Heb. 12.26.  as the prophet Aggeus speaketh of it, saying that the earth was thoroughly shaken at the publishing of the law. And the Apostle allegeth the same text in the Epistle to the Hebrews, saying: but now must all be shaken, & the power of God must utter itself far greater in the Gospel. So then let us learn that if the cloud and darkness which appeared at that time to the jews, aught to have taught them to obey God & to submit themselves to his law: much more ought the same to prevail with us at this day: specially seeing we have not a dark cloud: for (as saith S. Paul) there is not so much as any veil before us, 
2. Cor. 3.13.18.  but we have the image of God shining forth, and we see him as it were face to face. Seeing then that God doth nowadays appear to us after another manner than he did to the fathers, so as he showeth us his lively image in our Lord jesus Christ, to the intent we should behold him for our father and Saviour, and in stead of the dark cloud we have nowadays the great light of the Gospel: Let us assure ourselves that we ought to be the more desirus to obey him in all things. That is the thing which we have to remember here.  
Herewithal let us also weigh this saying that is set down here: namely, that the people ought to have rested altogether upon the voice that was uttered unto them, as the very mark whereby God will be known. To morrow it shall be declared more at length, why God would not have any visible image: but yet notwithstanding we must at this present, weigh well this point, that GOD did utter forth his voice. And why? To the intent that thereby the people should be restrained as with a bridle, and consider with themselves that their eyes must not be wandering and gazing about, to seek any shape of God, but that their ears must be attentive to hear his voice, so that whensoever God speaketh, men must be as it were imprisoned to it, and content themselves to be taught by him. Therefore when we come before the Lord, accordingly as it is said that they which meet together in his Church do appear before him: let us note that we must make account of his voice, [and think thus with ourselves.] What come we hither to do? Whereas the Papists gaze upon their Church walls, and fiske about after their foolish ceremonies and after murlimewes of their own making: insomuch that although they think they please God, yea and hold him bound unto them, yet they do but play the brute beasts in that behalf: Let us have God's word as the certain mark that he sitteth in the midst of us, & is [always] at hand with us. After that manner must we think, if we will not err: for the true mark for all the faithful to shoot at, when they assemble together in the name of GOD, is to have his voice as a warrant of the presence of his majesty. And of a truth, like as the ear was the cause of the withdrawing of the first man from God: so must it draw us to him again at this day. What was it that banished our father Adam out of God's kingdom? What carried him away from the hope of life, 
Gen. 3.17.  but his ears which received the voice of Satan, and the falsehood that was put to him? Now then, like as we be separated from God by that damnable voice, when we have yielded unto evil: so now we know that the only mean to be called unto God and to enter into his house, that we may be of the number of his children: is to hear God's voice and thereby to be united unto him. Thus much concerning that word.  
Moses addeth thereunto, that at the same time God published his covenant which he had made afore, and commanded Moses to bring them the ten articles in two tables, charging him to teach the people his laws and judgements, that they might do them. Hereby we see again that which I have touched heretofore: that is to wit, that God will not have his doctrine to be as a dead thing, but to be of power to reform us, so that whereas naturally we be froward and given to all naughtiness, we must be subject to him in such wise as his righteousness may reign in us. To that intent was the law set forth. True it is that the law being written in two tables of stone, could not be kept unless God subdued the hardness of men's hearts by his holy spirit: and therefore it served as a figure to show that the law ought to be written in men's hearts, 
2. Cor. 3.3.  though they be never so hard. 
jere. 31.33.  Those stones than were as an image of our hearts. For as God avoweth by his prophet) we have such a hardness in us, as he can never bow us till we be softened. Nevertheless like as he engraved his law in the stones: so also doth he print the same in us when it pleaseth him to touch us by his holy spirit. And this was done at the same time that the law was put forth. And here ye see why comparison is made between the Gospel and the law. God told the people how it behoved them to know themselves, for such as they were in deed, that is to wit that they were hardened in naughtiness, 
Rom. 8.6.7. Colos. 1.21.  stubborn, and full of all corruption, so as there was no concord nor agreement between the thoughts and affections of them, and the righteousness of himself. And for proof thereof, let us mark that there are two things betokened by that which Moses rehearseth here. The one is the goodness that GOD hath showed in setting forth his law. For it is not enough for men to be taught: that will not boot them until such time as he subdue them. We may have our ears beaten long enough with the doctrine of the Law, but we shall continue still given to our own naughtiness: and therefore it shall be but labour lost and misspent to preach God's word unto us. And why? For it will slip out again, and so shall we continue always like ourselves. That is one thing that is betokened unto us.  
And therewithal God hath showed, that yet notwithstanding, the setting forth of his word in that wise by the mouth of a man, is not in vain, for it served to put the people again in hope of things that were yet hidden, whereof we have not only a full sight, but also the effect and accomplishment, by the coming of our Lord jesus Christ, 
jer. 3●. 3●. Eze. 37. ●  according as it is said by the prophets jeremy and Ezechiel, that God will make a new covenant, after another manner than that which he made with the fathers of old time. For that covenant (saith he) was soon broken, because they had no hold of themselves: but I will engrave my jaw in your hearts. God then did testify this new covenant by Moses in mount Sinai, which our Lord jesus Christ hath performed by his coming into the world, and which is offered unto us still every day. And therefore let us learn that when we come to be taught, it must not be to any other end than to be renewed by God, so as he put away the hardness that is in us, and soften our hearts after such a sort, as we may stoop under him to receive his yoke, and he hold us in awe, because we be so fickle that we would start away from him every day, if he gave us not steady constantness to go through with our vocation. That is a thing which we ought to mark well. And why? Even to humble us, and to make us know that although GOD spare our lives yet should they be turned into death, if he should let us alone in our own plight, and not add a second grace in reforming us by his holy spirit. And therewithal let us be of good comfort, forasmuch as we see that nowadays we have not only the ancient figures, and the tables of stone wherein God wrote his law: but also that he worketh effectually by his holy spirit, as Saint Paul showeth in the third to the Colossians. 
Col. ●●.  Seeing then that God worketh after such a sort, as we perceive that our hearts are no more stony, forasmuch as we be willing to stoop under him, and desirous to honour him, insomuch that although there be many lets and hindrances in us, (as we see that the flesh striveth continually against goodness:) yet notwithstanding our Lord giveth us the grace to be sorry for our infirmities and sins, being desirous to eschew them, endeavouring to withstanding, and enforcing ourselves with all our hearts to serve him: Let us acknowledge the singular grace that he vouchsafeth upon us, and therewithal let us learn to press boldly unto him, and not to stand aloof underneath the hill as is said here. And it is the same thing the Apostle showeth in the Epistle to the Hebrews when he saith, 
Heb. 22. ●.  that we be not come to the mountain where there was nothing but fire, where nothing was heard but thundering and tempest, where lightnings flashed, where trumpets sounded, and where there was nothing but terribleness: we be not come to that mountain: we be not nowadays called to bondage: but we be here in the presence of our God, where we have friendly fellowship with the Angels: we be matched and knit in company with the holy fathers, and with the souls whom God hath already taken out of the world: and we be all called to the end we should with open mouth call upon God as our father. Then if we bethink ourselves hereof, let us go boldly to our God.  
Moreover let us always bear in mind how it is told us here, that Gods enjoining of us to keep his law, is by way of covenanting with us. And that aught to give us the more ●ourage. True it is that if God did simply use his authority, even in showing us our duty towards him, and dealt with us by plain rigour, saying, ye must obey me spite of your teeth: yet ought we to do it, and it were not meet for us to gainsay him. But now when we see that God's subduing of us unto him is in such wise, as he vouchsafeth therewithal to be our saviour and father, covenanting as it were by mutual consent with us, and binding himself to us in requiring us to come to serve him: ought it not to move us greatly, if we were not worse than blockish? Ought it not to provoke us to give ourselves over to our GOD, seeing that he vouchsafeth to join with us? yes: and therefore let us always mark well this word covenant. And that word ought specially to touch us to the quick in these days, when we compare the law with the Gospel. For if God in those days made a covenant with the people of old time: it is in far other taking with us nowadays, 
●ebr. 8.6.  that is to say, infinitely better. And for proof thereof, the pledges of those times were earthly, and served to keep folk always in fear. True it is that God did always set to his mark, so as the ancient fathers had an eye to the Lord jesus Christ, 
●●b. 11.2.  and were not destitute of this warrant, that he of his free goodness was their Saviour: howbeit that was done but (as ye would say) aloof. But nowadays God uttereth his covenant unto us so largely, that we be sure of the forgiveness of our sins: and that although there be many things amiss in us▪ although we have a number of incomberaunces by reason of our infirmities, although we limp and hang our wings, yea and although we stumble and take many a fall: yet shall not all this let him to use that inestimable goodness of his still towards us, 
jere. 31.9.  whereof he speaketh by his prophet: namely that he will not deal roughly with us, no more than a father doth with his children. Seeing then that we perceive that our Lord of his free favour accepteth our service though it be unperfect and full of faults: we ought to be the more willing to give ourselves unto him even with all our power. And sith we see it hath pleased him to stoop so low, as to show himself to be our father and teacher, dealing more familiarly with us than he did in old time with the fathers under the law: let not us on our side be slothful in coming to him, but let us labour the more earnestly in his commandments, and strive to withdraw ourselves so from the world, as nothing may keep us from attaining to the holy union, which is contained in the covenant that God hath made with us on the behalf of our Lord jesus Christ.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our sins, praying him to make us feel them better, that we may mislike of them in such wise as after we have condemned ourselves for them, our whole seeking may be to feel the mercy that he hath promised us, not only in not imputing our faults to us, but also in correcting them by the power of his holy spirit, that we may all live in his obedience. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the xxiii. of May. 1555. The twenty-three. Sermon, which is the fifth upon the fourth Chapter.  
15 Therefore shall ye take good heed for yourselves, that ye saw no manner of image in the day that the Lord your God spoke unto you in Horeb, from the mids of the fire:  
16 That you mar not yourselves, ne make you any graven image, or representation of any portraiture, be it the likeness of man or woman,  
17 Or the likeness of any beast upon earth, or the likeness of any bird that hath wings, which flieth under the sky:  
18 Or the likeness of any thing that creepeth on the ground, or the likeness of any fish that is in the water under the earth.  
19 Also that when thou liftest up thine eyes unto heaven, and beholdest the Sun, and the Moon, and the stars, with all the host of heaven: thou be not deceived and bow down before them, and serve them, seeing the Lord God hath imparted them to all people that are under the whole heaven.  
20 But as for you, the Lord hath taken you and drawn you out of the iron furnace of Egypt, to be unto him a people of inheritance, as you be this day.  
WE have seen already heretofore the care that God had of his people, in willing them to take heed to themselves, and to watch well for their souls. For by those words he showeth how dear & chare our soul health is unto him. Here we see the like again. Take heed to thyself (saith he) and keep thy soul. If God did not bear a singular good will to men, he would not speak so. And therefore we have a sure and infallible warrant that God seeketh our salvation, to the end that we on our side shall think upon it also. But we must mark therewithal, whereof he treateth here: that is to wit, of the worshipping of God purely without disguising of his majesty. Then is it a token that the same belongeth chief to our salvation, and that we run to ruin and destruction when we serve aside from the pure religion, and fall to devising of any thing that beseemeth not God. If we do so, the devil reigneth among us, and GOD must needs forsake us. Wherefore let us learn that the holding of religion purely & in such sort as God alloweth it, as a thing of no small importance. For this kind of speech were unexpedient if to make images were either lawful or but a small and light fault: and surely God would not speak so vehemently as he doth. And therefore whensoever the case concerneth the worshipping of God, let us mark well that it is one of the principal points of our salvation▪ & that men must not presume in this behalf to take leave to do what they themselves think good, but rather this warning that is set down here must induce us to walk in fear and carefulness. For what a shame is it, that our Lord shall tell us we must stand upon our guard: and we in the mean while shall run at rovers, as though we needed not to pass greatly for the matter: And that God should so procure our welfare, and we make none account of it? And so ye see what we have to mark upon those terms.  
But now let us come to the chief matter of this sentence. You saw not (saith he) any image or portraiture, in the day that the Lord spoke to you in Horeb. Take heed therefore that ye mar not yourselves by making you any carved image, or the likeness of any thing, whether it be of man or woman, bird or beast, worm or fish: Beware of all such things. For your God hath showed himself to you in such wise as was expedient, and not in any shape. So then let us bear this lesson in mind, namely to worship him in spirit, because he hath not a body, nor any thing in him that can be represented by the things that are seen with our eyes. Now this doctrine is clear enough of itself, if men would follow it, and that the world would not wilfully resist so certain a thing. 
Exod. 31.2.  
Rom. 1.32.  But this pride hath been in all ages and reigneth yet still at this day, that men will needs have a presence of God after their own fashion and device. But surely their wits are fleshly, by reason whereof they conceive and imagine of God after their own nature, and thereupon make images unto him. Nevertheless it is not for us to counterfeit God, or to attribute any thing unto him: but it belongeth to him to utter himself: and therefore we must but only receive that which he showeth us, and hold us wholly thereunto.  
Now let us mark the ground that Moses taketh here: that is to wit: At such time as God spoke unto you in mount Horeb, he showed not himself in any visible shape. In speaking after that manner, Moses showeth that we must not be hasty aforehand to conceive what we ourselves think good, but must tarry till God show himself. Take that for one point. For if men will needs give way to their own fleshly reason in that behalf, they shall overthrow themselves and break their necks with their over much haste. But on the other side Moses showeth, that GOD did manifest himself in such wife to his people, as there is no cause why men should any more say, how shall we know God? How shall we be sure that he is near us? How shall we worship him? How can we call upon him? God therefore hath cut off all occasions of fond curiosities, by showing himself to his people. And the same agreeth now fitly unto us. For when God published his law in mount Horeb: although he had then chosen the offspring of Abraham: yet was it his intent to give forth a doctrine that should continue to the world's end. Then let us understand, that God in manifesting himself by voice, meant to bar all images, not only in respect of the jews, but also in respect of us too. And therefore we see that their beastliness is so much the greater, which nowadays maintain this corruption concerning images in the Popedom: for they allege that this was spoken for the jews & not for us: Verily as who should say that Gods manifesting of himself by voice, and not in shape of man or of any other living creature, served not for all ages, but only for the people of old time.  
Again, what is to be said of the reasons that are alleged through the whole holy scripture? served they but only for a time? or rather ought they not to stand fast for ever? 
Esa. ●● 25. ●●  Behold, Esay upbraideth the jews, that they had disfigured the majesty of God. And why? To whom have ye likened me, saith he? The complaint that God maketh is this: doth wood or stone resemble me? As for them, they be but dead & corruptible things. Doth it not well appear then, that dishonour and wrong is offered to my being, when men go about after that sort to represent me under such shapes? Now is God changed since that time? Is he not the same that he was? Then if he had no likeness to wood and stone in old time: neither is he like them now. And therefore it followeth that this neither aught to be nor can be restrained to any one time, but must continue, for ever: Furthermore whereas the Papists allege, that Gods restraining of idolatry so straightly, was because the jews were so much inclined to superstition: I would with all my hart that it were in their power to amend men and to draw them from their error. But what? The world sees it is all one still. For if ever the jews were fleshed in their foolish vanities: the world is never a whit amended now, but rather become worse. As soon as men do think upon God, by and by they will needs have somewhat that resembleth their own kind, and thereupon they fall to making of images. And when they once have any thing to gaze at, they cling to that, and their devotion is tied to it, so as they never go about to lift up their hearts to heaven, to worship God and to call upon him. We see this with our eyes. What a beastliness than is it to say, that only the jews were forbidden to worship images, that it is lawful for us nowadays to do it? Yea, but we see how the new testament also doth speak of it. For the reasons as well of Moses as of the prophets which we have touched already, 
john 5.21.  are alleged by Saint Paul, 
Act. 17.24.  who saith that men went astray or rather vanished away in their own imaginations, 
Rom. 1.21.  and turned all things upside down, and falsified God's truth, whensoever they made any counterfeit of him, whether it were in the likeness of man or of beast. Doth Saint Paul speak there but only of the jews? Yes: and even in the Sermon which he maketh in the seventeenth of the Acts, he speaketh not to any one people alone, 
Act. 17.28. ●9.  but to all the heathen universally. And to the same purpose he allegeth them a saying of their own heathen writers. For it is written by a heathen Poet, that we be God's generation. 
Aratus.  Saint Paul reasoneth hereupon, if we be the generation of God, is it either comely or reasonable that we should make him any image either of wood or stone, gold, or silver? None of these things can resemble him. But we must mark that when this poor heathen man spoke after that fashion, he meant not that we resemble God either in eyes, or in nose, or in ears, but in soul, forasmuch as we have reason to discern between good and evil, understanding to conceive and comprehend things, 
Psal. 8.4.7.  and are so excellent above all brute beasts, that there is no creature in the world so noble as man. That is the thing wherein we resemble God. But now, with what painting can man's soul be expressed? Seek all the cunning that can be, & what portraiture can be made thereof? And yet for all that, what are our souls? They be but as little sparks in comparison of the infinite brightness that is in God. Our souls are created, and God is without beginning: He is the ground and wellspring of all things. Our souls are weak, subject to ignorance, subject to sin, and subject to many wicked lusts. But God with his infinite being and majesty is the perfection of all virtues. To be short, as oft as we think of him, we ought to be ravished into wondering and astonishment. So then, is it not apparent that men are worse than mad, when they will needs take upon them to shape out Gods being, seeing that no shape can be made of their own souls, which are nothing in comparison of him? For seeing that S. Paul speaketh so to the heathen, I pray you do not the Papists show that their meaning is to reprove him of ignorance, and of the misapplying of God's law? Or else must they not needs be confounded in their blasphemies? Yes: and therefore let us mark well, that this doctrine that God will not have any manner of image made of him, serveth not for two or three days, but for all ever. And there is even one reason which ought to suffice us, which I alleged even now out of the prophet Esay. 
Esa 40.15.  How now, saith God? consider who I am. If I listed to gripe the whole world, I need not to stretch out my hand for the matter, For though I kept my hand shut, yet could I hold all the world close in it, as a little grain of dust. It is true that God hath no hands, for he hath no body: but his speaking so is by a similitude. As if he should say, do ye think me to be like any creature? No: for all the world is nothing in comparison of me. It is but as a grain of dust in a man's hand: & you yourselves are here beneath as a sort of frogs and grasshoppers. Now then, if ye will needs make some puppet to represent me, is it not as good as a defacing of my glory, & a spyting of me to the uttermost of your power? We see that God is a spirit as the scripture declareth: & shall we then go about to make him a body? 
john 4.24.  It is he that giveth life to all things: & shall we go take a dead thing to represent him thereby, and say: There is God? When we have shaped out a stone or a piece of wood, and made it a nose, ears, and all the rest of man's limbs, yet hath it no feeling at all: and shall we nevertheless say, Behold, there is God? What a dealing were that? For the same cause is it said in the psalm: 
Psal. 115.5.  Are idols remembrances of God? In deed men make them mouths, and they have feet, hands, noses, & ears, but yet have they no power to go, nor any other ability, they be but corruptible & dead things. And is there any remembrance of God in them? Serve they not rather to lead men into error & beastliness, so as they should make no more account of God? The very heathen men themselves could skill to say it: not that they did practise it in deed: but God wrested such words out of their mouths, to the intent they might all be convicted. And albeit that neither Moses nor the prophets spoke unto them: yet was it Gods will to condemn them by themselves. Ye see then how it is a sufficient peremptory reason, that inasmuch as there is no likeness between God and any of all the shapes that can be made to represent him withal: he hath wrong done unto him, and it is an abacing of his majesty and glory, when men do make images of him after that sort.  
And therewithal let us also behold men's madness. Is it in man's power (as saith the prophet Esay) to take a log of wood, 
Esa. 44.15.  and with part thereof to go heat his oven, or to seeth flesh in a pot, or to bake his bread, or to warm himself: and to take another part of it, and to fashion a nose and ears upon it, and to say unto it: Thou art my God, and thereupon to worship it? Now when men make Gods, that is to say remembrances or representations of God, at their own pleasure, because the list to put a difference between two or three pieces of wood [to prefer one before another,] and say, behold, this is GOD: is it not too great a beastliness? yes, and the very heathen men themselves have affirmed it, as I have declared. Behold, a Paynim, a blind wretch that was before the coming of jesus Christ, saith: Since the time that images came into the world, 
Varro.  there hath been nothing but error, 
Aug. lib. 4. de ciu●. Dei. 9 and 31.  and it hath been the mean to make men brute beasts, and to turn them away from the truth. Seeing that even blind men knew this, or rather that God did cast forth those words by their mouth: is it not a horrible condemnation to such as term themselves Christians, if they take not heed to it? Another heathen man bringeth in an idol speaking thus: 
Horace.  The Carpenter or Carver (saith he) was in doubt what to make of me: 
1. Ser. Sat. 8  in the end he thought best to make me a God, and so am I now worshipped. See how this blind wretch skoffeth at the beastliness that was among men, and yet he himself ceased not to worship idols still. But what? God wrested this acknowledgement from him by force, to the end that all mankind should be condemned, and that there should be no more excuse. But as for us, we will vaunt ourselves to be taught by God's word: and yet we will not know so much as the silly infidels have spoken. And truly, are not we warned by them? If we hear not the Prophets and Apostles: at leastwise yet ought those heathen men to teach us to our shame. Therefore it must needs be that we be worse than bewitched by Satan, if we consider not all these reasons, specially seeing they be of Gods own alleging, who will have men to receive them even with all reverence, as at his majesties hand, and that for a further confirmation he addeth the sayings of the infidels which I have alleged. And therefore let us forbear to take that upon us which belongeth not to us, that is to wit, the choice and liberty of making images of God, for men to worship, or to cast the wood into the fire to make the pot seeth, and such other like things. For it is too much against reason.  
Furthermore, let us also take heed to ourselves. For assoon as we begin to entangle our selves in our own imaginations: by and by there followeth a sea of foolish thoughts, which make us to run gadding here and there, so as they carry us quite & clean from God. If men knew their own nature: surely they durst never adventure to make any image. I told you at the first, that we ought to know God. & that the same knowledge would be a good bridle to hold us in simplicity, and to make us to prevent all superstitions. And when we enter into ourselves, that also ought to teach us well, that it is a turning of all things upside down, when we make any Image of God. For what is the cause that men are so eager to have some representation of God: but for that they cannot mount up into heaven, for as much as their wits go groveling downward, and are always wedded to the earth? And therefore would they have God to come down unto them. Now it is true that God cometh down unto us: howbeit, that is after his own manner, and not at our appointment. And he must be feign to stoop unto us, because we cannot mount up unto him: but yet he keepeth such a fashion & measure, that therewithal he lifteth us up to him. We for our part could find in our heart's that God were (as ye would say) under our feet, so as we might tread upon him: and that is the cause why we have idols. For the beginning of idolatry sprung of this, that men feeling their own infirmity, would needs have God in such wise as their own wit was able to brook. Now their wit styeth not high, but rather rucketh beneath upon the ground. And therefore although men had no idols at all: yet is idolatry in them, & they have the seed of superstition, inasmuch as they would have God to fashion himself to their liking. Now then seeing that this naughtiness is rooted in us already: must not the mischief become double, when we meet with an object? that is to say, when we have any thing to set us forward, & when any new occasion is ministered? So then, if there be any idols or images to portray or represent God: it cannot be but that men shallbe double seduced. Seing they be to much inclined thereto of nature: it is a great enforcement when they be further driven forward by the thing that they behold. Therefore if we witted it were such a vice, surely we would abhor idolatry, knowing that it turneth us quite away from God. 
jer. ●●●  And for the same cause doth the prophet jeremy say, that there is nothing but doctrine of falsehood in Idols: 
Abac●●  and the prophet Abacuch verifying the same, & comparing idols with the living God, saith that they be a school of lies.  
But yet for all this, the Papists will affirm that images are laymen's books: and that because all men cannot read nor are clerk, there must be some help for the ignorant. Very well: if a representation of God be made, that is a book, that is as good as the Bible, say the Papists: and it is their chief anchorhold that they flee to in this case. True it is that this shift is not of their own devising: it was devised by a man not wicked of himself, notwithstanding th● he was somewhat atteinted with the corruption of papistry. For he was a Pope himself, howbeit not when the Popedom was in such plight as it is nowadays: but yet when it had already been greatly corrupted, and the world was sore degenerated. Now then, this good man Gregory thought it good to have images, and that they would be as books for the unlearned: & this have the papists received as if it were the oracle of some Angel from heaven. But contrariwise the Prophet jeremy avoweth that all the doctrine of idols is mere falsehood, and likewise Abacuch in the second Chapter saith that they teach nothing but lies. Were it lawful for a man to coin false money on his own head, because he can get none of the right stamp? No: but yet hath God given his word to all men, so as he hath vouchsafed not only to speak to great Clerks, but also to stoop to the rudeness of the little ones. And for all this, men stop their ears, and say they can not know God but by a Puppet: and under that pretence they will needs have it lawful for them to beely the things that God hath reported of his own being. Forasmuch then as we have warrant that there is nothing but falsehood in images: let us send home such Books to the devil: for it is certain that he is the author of them, and that they came all out of his shop. And herein we see how that cursed Counsel which allowed images, was first carried away. For these were the worshipful reasons that they alleged for the having of images. It is not enough (said they) that men be taught by the ear: but their eyes also must have some instruction too. And thereunto they wrested this saying of the Psalm, 
Psal. 88.9.  We have heard and seen: that as we have heard God's word, so must we also have some thing to look at: and (as I said) they refer this looking, unto images. But contrariwise the prophets meaning is, that God (besides his uttering of himself to his people by his word) had bestowed so many and so apparent gifts of grace upon them, as they might well say, Our God hath sufficiently assured us that he was our Saviour, not only by his promises, but also by the deed itself whereof we have had experience. And yet notwithstanding under colour of that text, these rascals will needs bear men in hand, that God must be represented by puppets.  
But if they will needs that there must be visible images: our Lord hath given us as many of them as he knew to be for our behoof. When we have Baptism, 
Eph. 5.26. Rom. 6.4. ●. Cor. 12.13  is it not a visible image of the thing that is spiritual? that is to wit of the washing which we have by the blood of our Lord jesus Christ, when we be renewed by his holy spirit? And have we not a representation of the heavenly mystery set forth to us in the lords supper? Yes: but yet for all that we must not make any image at all of Gods being. And why? for it were not for our profit as I have declared afore: but it would rather turn us away to lies and besotte us in all manner of superstition. God therefore knowing that the having of images is an untoward thing and as a deadly plague: hath not listed to give us any, but rather holdeth us back to this, that having such signs as may convey us upward, we should travel towards him, howbeit without having any representation of his being. Thus ye see that the thing which we have to remember in effect, is that although the scripture did not expressly forbid us to have any image or bodily representation of God: yet the reasons are such as we ought to worship God in spirit, and to fly up aloft into heaven, and not to stick fast here below. Why so? For in knowing God, we must consider his Majesty, how there is no proportion or likeness between him and the creatures. Therefore it is but a misshaping of him when we make any bodily image unto him: he that is the wellspring of life cannot be represented by a dead thing. If we go this way to work, then shall we never be marred nor imbased, but rather we shall seek God in such wise, as he hath vouchsafed to utter himself unto us, and we shall not be so shettle headed as we be. For as soon as we have taken any toy in our heads, we be so doted and entangled, that we think the ground bears us not. If we knew this (I say,) we should be soberer. But what? The world must show itself blind as it is, and be sotted with this drunkenness of Idolatry, to be carried away thereby, that it may ever turn away from God. For although men be naturally contented to have some Religion: yet seek they by all means not to come at God, I mean in truth. They will well enough say always, God is to be worshipped, and our intent is to do so, we must resort unto him. But how? Whereas they should seek God in heaven by faith: they will needs go about the bush. Very well say they, we will have some image of God. And that is all one as if they should say. Behold, here is a God that shall not trouble us: for we will deal well enough with him at all times, he shall not speak a word, he shall but only make a mow. See how the world making countenance to seek God, doth drag back from him as much as is possible, shrouding themselves under this pretence, that it is enough to have a representation of God, & that his power shall nevertheless be infinite still. But now we have to mark, that God is not contented with such reasons, forasmuch as he hath told us that it is not lawful for us to have any image of him to represent him withal. And shall we reply against him when we have the word of his mouth? What shall we win by it? When we have pleaded our fill, suppose we that we have any devices in our brain, that can make God believe that he considered not all things well? No: and therefore (to be short) as many as covet to have any image of God, bewray themselves to be rank rebels against him, they bewray a devilish malapertness, in that they presume to forge and set up Gods after their own fancy: yea and they bewray their own beastliness also, in that they do against nature. For they would allow God such a representation, as agreeth as fitly to him, as if they should liken him to a stick, or I wrote not what else. Men therefore do in all respects sufficiently show themselves to be unexecusable, when they turn so away after their images.  
But by the way we have to mark further, that all manner of images and representations are not meant here. For our Lord saith expressly that he showed not himself to his people any otherwise than by his only voice, and therefore that it is a corruption to make images. If this should be drawn to conclude, that it is not lawful to make any picture at all: it were a misapplying of Moseses testimony, as some do, who being too simple in this behalf, do say it is not lawful to make any image: that is to say, it is not lawful (to their seeming) to paint any story or to make any portraiture. But when the holy Scripture saith, it is not lawful to shape any resemblance of God, because he hath no body: it extendeth not so far: for it is otherwise as concerning men. Now then look what we see, that may we represent by picture. And therefore let us see that we apply the texts against the Papists as we ought to do, that we may be armed to prove our case just. Buy yet must we be fully resolved of this, that if any man go about to express Gods Maiesti● by any shape: he doth him wrong, and it is high treason to him, because he is uncomprehensible in his glory. Mark that for one point. Now we see that the Papists have gone about to express God by shapes: therefore it followeth that they have marred all Religion. And whereas the allege that there were Cherubins painted upon the vail of the Temple, 
Exod. 25.18.  and that two likewise did cover the Ark: it serveth to condemn them the more. When the Papists pretend that men may make any manner of image: What, say they? Hath not God permitted it? No: but the imagery that was set there, served to put the jews in mind that they ought to abstain from all counterfeiting of God, insomuch that it was a mean to confirm them the better, that it was not lawful for them to represent God's Majesty, or to make any resemblance thereof. For there was a vail that served to cover the great Sanctuary, and again there were two Cherubins that covered the Ark of the covenant. Whereto cometh all this, and what is meant by it, but that when the case concerneth our going unto God, we must shut our eyes and not press any nearer him, than he guideth us by his word? Then let us hearken to that which he teacheth, and therewithal let us be sober, so as our wits be not ticklish, nor our eyes open to imagine or conceive any shape. That is the thing which God meant to betoken in his Law. And so are we the more confirmed in the doctrine that I spoke of. But as for the images which the Papists make of their Heesaints and Sheesaints as they term them: there is other reason to condemn them. For GOD hath forbidden two things. First the making of any picture of him, because it is a disguising and falsifying of his glory, and a turning of his truth into a lie. That is one point. The other is, that no image may be worshipped. But now, do not the Papists worship images? If they say, it is requisite ●o to do, for it is a continual stirring up of the people's devotion: that is too fond a reason. For first of all, when we come to the Church, it can not be but that we shall be caught in some error, if we have never so little occasion offered us. For (as I said) although there be no image at all to draw our eyes: yet are we inclined to earthly imaginations even of ourselves, and we nourish superstition in us of our own nature. Now than if we be furthered and thrust forward unto evil, so as we find as it were spurs to prick us forward: I pray you shall we not be as good as mad? Therefore the setting up of images in Churches is a defiling of them aforehand, and can serve to no purpose but to draw folk from the pure and true knowledge of GOD. Again, to what end do the Papists set up images in Churches? Is it to have knowledge of their Histories? No: but there stands a sort of puppets with demure countenances, as it were to summon folk to come to do them homage: insomuch that an image is not so soon set up in a Church, but by and by folk go and kneel down to it, and do a kind of worship to it. And can a man devise to tear the Majesty of our Lord jesus Christ, and to deface his glory more, than by the things that the Papists do? Behold, they paint and portray jesus Christ, who (as we know) is not only man, 
1. Tim. 3 Colos. ●.  but also God manifested in the flesh: and what a representation is that? He is Gods eternal son, in whom dwelleth the fullness of the Godhead, yea even substantially. Seeing it is said, substantially, should we have portraitures and images whereby the only flesh may be represented? Is it not a wiping away of that which is chiefest in our Lord jesus Christ, that is to wit, of his divine Majesty? Yes: and therefore whensoever a Crucifix stands mopping & mowing in the Church, it is all one as if the Devil had defaced the son of God. Ye see then that the Papists are destitute of all excuse. Again we see how they behave themselves: the images are worshipped among them, as if God were present there in his own person. Where say they their Pater nosters, but before some puppet? And yet are they not contented with that: for they will needs make idols of all things, yea even to the very Sacraments: insomuch that they have falsified them, to draw the world from the right Religion. Is there a more abominable idol, than that which they have invented under pretence of the Supper of jesus Christ▪ No: for they say, that GOD is there, and there he must be worshipped. So then, no marvel though they abuse their puppets and pictures after that fashion, seeing they have been so bold as to pervert the things, that God hath appointed to the furtherance of our faith.  
And by the way let us mark, that the true mean to seek God after such sort as he uttereth himself, is, that after we once know him, we do also consider that he stoopeth to our rudeness, and yet cease not to seek him by mounting up higher, and by conceiving the things spiritually which the Sacraments do show us. It is true that by them God cometh down to us: howbeit, that is not to hold us down here beneath still: but to make us fly up aloft unto him. It is all one as if he should reach us his hand and say, Come to me, and worship me spiritually. Wherefore let us learn to seek GOD evermore above us, and not to tie him to our fleshly and earthly understanding.  
Now finally Moses showeth the unthankfulness of the world in seeking new Gods, and in conveying over of the Majesty of the living God to dead creatures. It was a very common thing in the East Countries, to worship the Sun and the Moon and the Stars, because that to their seeming they were not as the earthly creatures are nor had any corruption to be seen in them, nor were subject to such changes as men, beasts, trees and waters are, for we see how all things under the sky are changeable: but seemed to be things immortal and incorruptible. Yea verily, so seemeth it to men that are become brutish, and have not the wit to go to the creation, to know that God hath given the Sun, Moon & Stars such nature and propriety as he listed: but yet for all that, howsoever those creatures far, they be lifeless. But here Moses rebuketh the wicked fantasticalness of men in worshipping the Sun. They saw there a kind of Majesty. Oh (said they,) these lights of the sky are excellent things: surely there is some Godhead in them: therefore must we needs worship them. But in so doing (saith Moses) men became unthankful towards God. For why? What is the Sun? Our Servant: & the Moon is our Handmaid. And for proof thereof, was not the Sun ordained to give us light? Is not he our Candlestick? 
Gen. 1.15.  Yea and besides that he is the Candlestick, he is also the Candle itself, even to do us service. It is true that God could well give us light without the mean of the Sun: but he meant to show how greatly he esteemeth and loveth us, in that he hath put such servants under us, and advanced us so high as to make the Sun the Moon and the Stars to do us service. Now then, sith we see that God hath made his heavenly creatures subject to us after that fashion: are we not too churlish and unkind if we worship him not? Is it not a refusing of the good turn that God hath done us, and a shutting of our eyes to reject his gracious favour, as if they would say in despite of him, we will not acknowledge the good that thou hast done us? In deed we see that the Sun & Moon do serve us: but yet will we not take them for our servants. Must it not needs be that men are become stark devils, when they be so froward & malicious, as to refuse the receiving of so great a benefit at God's hand? That then is the thing that Moses showeth here.  
Moreover he addeth for a conclusion, that the people of Israel excelled all other Nations. It is true (saith he) th● God hath vouchsafed to make the Sun & Moon servants to the whole world: but thou excellest all other nations of the earth, inasmuch as he hath chosen thee for his inheritance. And seeing it is so: thou oughtest at leastwise to worship him as thy God, & to fear him and reverence him as thy father, & in any wise to beware that thou defile not thyself with the abominations of idolatry. For what a thing were it, if a kings son should refuse to be in his father's palace, & go keep company with some swineherd, yea or go wallow abroad with brute beasts, & fall to wrooting up of the ground to eat filthy things like the swine themselves? What a thing were it? But Moses telleth us, that those whom God hath chosen to be his people, do the like, when they go to cast themselves down before creatures. Therefore let us learn to worship our God in spirit & truth, 
john 4.24.  and to do him homage, & to acknowledge the good that he doth us, specially for that it hath pleased him to adopt us to be his children, through freebestowed adoption in our Lord jesus Christ.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him so to open our eyes, as we may no more adventure to devise any thing after our own fleshly understanding, but resort altogether to his holy word whereby he hath revealed himself to us, & also receive his Sacraments whereby we be yet better confirmed in his knowledge, so as our whole seeking may be to follow the pureness that is set forth in his doctrine, that no error may lead us away from him nor from the pure religion that hath been taught us: And in the mean season, that as we do him homage in spirit, so likewise we may serve him with all our heart, assuring ourselves that we can not serve nor worship him by any Ceremonies or outward things, without yielding him the honour & praise that he requireth. And finally that it may please him to correct all the idolatry & superstition in the world, & to rid it in such wise from the earth which he hath appointed to the use of men: as his name may be purely called upon there. For the performance whereof, it may please him to raise up true and faithful ministers of his word, etc.   

On Friday the xxiv. of May. 1555. The xxiv. Sermon which is the sixth upon the fourth Chapter.  
19.20 Also that when thou liftest up, etc.  
21 And the Lord was angry with me for your words, and swore that I should not pass over jordan, nor go into the good land which the Lord thy God giveth thee to inherit.  
22 For I shall die in this land, without passing over jordan: but you shall pass it, and possess that good Land.  
23 Beware that ye forget not the Covenant of the Lord your God which he hath made with you: and that ye make ye not any graven image, nor the likeness of any thing which the Lord your God hath forbidden you.  
24 For the Lord thy God is a consuming fire and a jealous God.  
YEsterday I began to show men's unthankfulness, in that they cannot find in their hearts to profit themselves by the benefits that God putteth into their hands, as this present example showeth sufficiently. Behold, God hath ordained the stars of the sky to do us service. There ought we to espy his infinite goodness towards us, how greatly he loveth and esteemeth us, in that he hath made so noble creatures our servants. But in stead of magnifying our God, and of worshipping him as we ought to do, we clean contrariwise fall to devising of some error and idolatry in our heads. After which manner the Gentiles took occasion to worship the Sun and the Moon, because they saw the great benefits that were received by them. Yea, but therewithal they should have mounted up higher, and have considered that God is the author of them, and that the Sun and Moon and the Stars are but instruments of Gods fatherly love towards us, and have not any power which proceedeth not from him. Furthermore let us mark that men sin not in this behalf through simple ignorance, but through wilfulness, because they can not find in their hearts to yield themselves to God with a single mind. For if we intent to serve the living God, we must not go to it by windlasses, but we must go right forward. But when men see themselves so pinched: they seek startingholes, and devise new fashions of serving God on their own head, so as they never come near him. And that is the cause why the world hath ever gone astray, and loved better to follow laws of their own inventing, than to cleave to God's pure doctrine, and to rest upon the same, as we see is done still at this day in Popery. What is the cause that the supertitions which reign there, do seduce men so much, and make them to be so far overseen? Even for that it is easier for men to overrun a few gay Ceremonies, than to serve GOD rightly and with a single meaning heart. Behold, God will not be outfaced with a sort of pelting trifles, but commandeth us to walk fondly before him, so as we forsake our own imaginations and desires, and seek to be governed by him & to have his holy spirit reign in us. Surely it is a very hard thing to forsake our own reason, so as we should not be wise in our own conceits, to behave ourselves after our own liking, but yield that there is nothing but vanity and untruth in us, and learn to humble ourselves. That (say I) is a thing contrary to our nature: for we have a fond belief that we be wise of ourselves. But God on the contrary part will have us to be bereft of our self-wit and selfreason, and to give over ourselves to be governed by his spirit. Also our affections do carry us away, in so much that men would feign have the bridle laid lose in their neck to do all manner of evil, and that God should give them leave to do what they list. Now our affections are sinful, and God will have us both to condemn them and to restrain them, 
Rom. 8.6. & 6.18. and 1. 〈◊〉 2. 1●. & ●●  so as we may be as prisoners in that behalf, and with main force withstand whatsoever carrieth us away to evil. But ye see that men list not to serve God with that condition. Again we be commanded to love our neighbour as ourself, 
Matt. 19 ●●  Whereas we be given to seek every man his own profit: God pulleth us from it, and contrariwise will have us to procure the welfare of our neighbours. And whereas we be given to subtlety, 
1. Pet. ●● 3.9. Matt. 5. ●.  to shifting, and to all manner of naughtiness: he will have us to deal plainly, and to lay aside all desire of revenge. If any man do us harm or wrong: the world sees how hot we be to acquit like for like. But Gods will is that in such cases we should yield him such service, as to forgive the wrongs quietly that are done unto us. Again whereas we be desirous to run at rovers in taking our delights and pleasures: Gods will is that we should but waifare through this world, still having our eye upon the everlasting life: that we should mortify whatsoever is earthly in us: and that although he give us some commodities and ease, yet our using of them should be but as it were running by them. Moreover he will have us patiented in all our adversities. If it please him to keep us occupied with never so many crosses, he will have us to bear them meekly. These things are good & holy: but man's nature striveth altogether against them. And what do men in stead hereof? It is a much easier matter to have a sort of gawdies, & gewgaws. Churches are fraught full of idols, and they be worshipped with great pomp, so as they be thoroughly perfumed, besenced, & painted, and a number of ceremonies are done unto them: there is great solemnity, with goodly chanting on the one side, and with ringing of peal upon peal upon the bells on the otherside: there is scudding from altar to autar: there is fasting on this day, and forbearing of flesh on that day: there is trotting to shrift, and gadding on Pilgrimage: men found Yeeremindes, and cause Masses to be sung by note. Thus the world ranging away from GOD, will nevertheless needs seem to be dutiful towards him. [And all is] because we be so froward, that we covet nothing but to mock God with our hypocrisy, and that he should hold himself contented with our doings, which are no better than rattlebagges to please babes withal. So then let us mark, that in stead of worshipping God, the world is given to fondness and superstition, and yet notwithstanding that it doth it not so much of mere ignorance, as for that it cannot abide to be obedient as were requisite, and therefore it goeth to work by windlasses, and seeketh by all means to stray from the right way. To be short, we shall find that men are always guilty of wilfulness in committing idolatry, and that it is vain for them to shroud themselves under pretence of simplicity. For contrariwise they bring it with them of nature, and they will needs be deceived, and so they be. And therefore doth God blind them also. 
Rom. ●●  For (as saith S. Paul) it is reason that such as list not to serve their maker, should be underlings to the creatures: and that such as cannot find in their hearts to bear the yoke of God, should endure the tyranny of the devil, as is come to pass, and as we see accomplished still at this day in the unhappy Popedom. Now therefore let us mark well the thing that I have said already: that is to wit, that men instead of being thankful to God for the good that he hath done them, do turn his creatures to their own decay & condemnation, & falsely abuse them: for they pervert the use of them clean contrary to God's meaning. And this is seen to be done, not only in the Sun and the Stars according to that which Moses saith here: but also in all other things whatsoever. So much the more therefore behoveth it us to watch and to stand upon our guard, as it is said here, to the end that in using of gods benefits, we may ever have our eyes upon him to do him homage for them, and never be turned away from him.  
Moreover let us mark the saying that Moses setteth down here, namely, Lest thou fall, lest thou be provoked. Hereby he showeth that we have in us the seed of falling: that is to say, that we have such a crabbedness in us, that as soon as we have never so small an occasion, by & by we be down, yea & we do even seek occasion when none is given, as I said afore. Whereas god hath ordained his creatures to do us his service, and the same should be a help to guide us unto him, so as we should be the more provoked to love him, because he showeth himself so good & loving a father towards us: we take occasion thereat to stumble. His dealing is as though he should set up a ladder for us: or make a pair of stairs for us to go up upon: & we fall to justling against it. Greece's & stairs are made to help us: but if a man fall to rushing & dashing against them, he may hap to break his legs & to hurt himself, & he shall rather be hindered than helped up by them. Even so deal we. For god's meaning is to draw us to him by his creatures, and we fall to rushing against them wilfully and as it were in despite. Now than it standeth us on hand to mark will this saying, that we may look the better about us, to profit ourselves by the things that God giveth us for our help and furtherance to bring us unto him. Thus ye see what we have to bear in mind. But now we see that God's goodness extendeth even to the unbelievers & infidels, according as it is written, 
Matt. 5.45.  that he maketh his Sun to shine both upon good and bad. Likewise in this place Moses saith, that God hath imparted the light of the Sun and the Moon, together with their influences and properties, not only to such as use them well, but also to all folk under the cope of heaven. Now we know that at that time all Nations were idolaters, and there was no truth nor knowledge of God among them: and yet notwithstanding God ceased not to do them good for all that. And it is an excellent token of his goodness above all that he sendeth them the light of the Sun, & maketh the stars to do them service. Then let us mark well that although god was neither worshipped nor known of the heathen: yet failed he not to do the office of a father towards them, and always to their condemnation. For inasmuch as they abused his benefits in such wise, & could not find in their hearts to look up unto him: it must needs be that they were the more unexcusable.  
But yet herewithal let us mark well the condition that Moses setteth down here, As for thee (saith he) thy God hath rid thee from the iron furnace of the thraldom of Egypt, to the intent that thou shouldest be unto him a sure people & an inheritance. Although that Moses have declared that the use of the sun & of the stars is common to all folks: yet doth he show that they be specially appointed to the people whom God hath chosen. As if he should say, that the order of nature is common to all the world: we see that both great & small are partakers of the benefits that God bestoweth: the earth bringeth forth corn wine and all other things, to sustain both the faithful & the unfaithful: the wicked & the despisers of God do eat & drink as well as we: nay (which more is) we see they abuse gods creatures with all excess, & have more abundance of them than the faithful: for he that knoweth that God sustaineth him, will use his meat & drink and all other things soberly & measurably, & he will consider that he must not vnhallow the things which god hath ordained to a good & moderate use. But what do the wicked? There is nothing with them but cramming, as if they were minded to spite God of set purpose. But yet for all that, it is God's will that the propriety of his creatures should belong to us. And after what sort? Even to use them as his true & lawful heirs, and to have them so warranted as we may avow that the things which he giveth us are our own, & belong unto us of right, & that we possess them by just title. And sooth there is not a more singular benefit than this. For although the wicked do cram themselves with gods benefits till they burst, as I said afore: yet have they always a hartbyting within, so as they know not by what right they eat & drink, nor can skill to desire God to sustain them. Nay verily, we see they could find in their hearts, that all remembrance of god were abolished. For when they make good cheer (as they term it), they must mind nothing but to play the brute beasts. But contrariwise when we consider in our eating & drinking, that it is god which feedeth us: it is a warrant unto us that he is our father, and that he taketh us for his children. And surely (as I said) there is not a treasure that deserveth greater estimation, than the growing of corn, and wine in the world, & the increase of cloth & other things that serve for man's use, together with the fruition of all the other creatures whereof god hath given us the sight & hearing, to enjoy them all in such wise, as we may say, that the world is created for us, & that our God will not have us destitute of any thing at all, but hath provided for all our need, and showeth himself so liberal to us, as we have indeed just cause to magnify him, & to be ravished with wonderment at the sight of so great goodness. This then is the cause why Moses saith here namely, but as for thee. After he had generally declared th● god causeth his mercy to extend even to the infidels & unbelievers: now speaking to the chosen people, O (saith he) you have a state of pre-eminence▪ you have a much more singular privilege then the ignorant & blind wretches have. For why? They wot not by what title they possess the good things which they have. But your God will have the world to belong by right unto you: for as all the faithful are his children, so be they heirs of his good things likewise. Therefore we must conclude, that if the unbelievers be to be condemned for abusing the benefits which God hath bestowed upon them: much less excuse is there for us that are taught in his law and doctrine. Thus ye see what we have to mark.  
But withal let us also bear in mind the lesson that is set down here: that is to say, to know and feel this, that when we enjoy God's creatures, we possess them as our heritage, & yet that this is not for any worthiness of our own: (for we must not here imagine any desert of ours,) but because our God hath chosen us, as it is said expressly here. Moses saith not, Thou thyself hast gotten this privilege: but he saith, Thy god hath taken thee. He referreth all to that free election of God, at what time that it pleaseth him to choose us to himself: that he showeth himself to be our father, that he adopteth us to be his children, and will have us to be of his household and that we should be as it were his flock. Therefore let us mark well that we have not any thing which can say is our own for any desert of ours, but only because it hath pleased God's goodness to have it so.  
Moreover Moses setteth down two things here: Thou wast taken from the iron furnace, & now thou art become God's people and his inheritance. Here he showeth what the state of the people was before God chose them to himself: and also to what dignity they were exalted afterward. Now although we have not been fetched out of Egypt: yet doth the thing that Moses speaketh here belong to us. For in what case are we, as long as God letteth us alone? 
Rom. 5.12.  Are we not accursed, if we continue the children of Adam? And if God shake us off, are we not under the tyranny of Satan? Doth not sin reign in us? Do we not see here a furnace much worse than the furnace of Egypt? And he useth here a similitude in calling it an iron furnace, as a place that was so to consume the people, as there was no remedy for them to get out of it. If a furnace be once inflamed, and that the same be made of iron, must not a man needs perish out of hand if he be cast into it? If a furnace be but of brick: yet do we see how sore it burneth. But here is mention made of a furnace of iron. Therefore it is all one as if God should say, Thou hadst no hope to get out of that thraldom, thou wast as a people utterly forlorn: and yet have I delivered thee from it after a wonderful manner. And now at this day, 
Eph. 2.5. 1. Pet. 1.18. Ro. 5.8.10.  could we scape out of that bondage unto Satan, until such time as God delivered us out of the same? Must not that curse have altogether lain upon us still, if we had not remedy from else where, that is to wit, from the mercy that God hath showed us in our Lord jesus Christ? So then let us mark, that here we be warned to think upon our beginning, that so we might always know from whence God hath delivered us, and in what taking we were when it pleased him to choose us. [Which thing if we do,] we shallbe ashamed of our own wretchedness, yea & we shallbe even astonished to see how we had been utterly damned, if our God had not pitied us. And thus much for one point.  
Secondly let us consider again, that our God thought it not enough to have delivered us from such a bottomless pit, and from so horrible confusion: but he hath also made us his heirs, 
1. Pet. 2.3.  and likewise vouchsafed to take us for his heritage. What are we, or what can God receive at our hands? [Nothing:] and yet doth he call us his heritage, to show how dearly he loveth us. Like as a man loveth a piece of ground that findeth and maintaineth himself and his household, and setteth as it were his heart upon the same: so doth our Lord show that he delighteth in us, yea even in us that are but worms and rottenness, and which have nothing but all manner of sin and corruption in us. We see then hereby that Moses meant to magnify God's grace, to the end that being humbled in ourselves by beholding the miseries whereout of we be waded, we might again and again magnify God's goodness, in that he thought it not enough to rid us out of the bondage wherein we were, but also hath set us in so high degree, as to choose us to be his children. And beside, by terming us his own heritage, he showeth that he will have his hart as it were fast tied unto us. Thus ye see what we have to remember upon this text or place.  
Immediately hereunto Moses addeth, that the Lord was angry with him, because of the people's words, and that he had sworn to him that he should not pass over jordan to go into the land of promise. But as for you [saith he] you shall pass over, and enjoy the possession thereof. Moses doth still upbraid the people with Gods bereaving of him of the inheritance that was promised to all their tribes, not so much for his own fault, as for the common fault of them all in murmuring against God: but yet hath Moses a further meaning. He speaketh this as it were by the way, yea as having respect to this, that he should shortly die: and forasmuch as he himself might not enjoy the land, he had a care to instruct the people, to the end that they might abide in God's covenant, and continue steadfast in it, without swerving aside, or without any changing of religion to pervert the doctrine that had been given them. The effect than is, that Moses being at the point of death doth as it were make his last will, & hath so much the more care of the people's welfare, for fear lest they should start away after his death, as he had seen them do oftentimes in his life. And he interlaceth this particular matter that I spoke of: namely that their words were the cause that he should die before he passed over jordan, and before he entered into the land of promise. For as I have touched heretofore, Moses meant not to justify himself: for indeed he was greatly blameworthy before God, & surely God never useth any cruelty towards such as are his. Now, the case is so, that Moses is shut out of the land with an oath: therefore must it needs be that he had offended. But his doing of this, is to the intent that the people on their side should think the better upon the fault that they had committed. And in good sooth, so ought all faithful teachers to do: that is, they ought to touch sinners to the quick, that they may have remorse of their sins, that they may cry to God for mercy & ask pardon thereof, that they may be sorry for them, that they may mislike of themselves for them, that they may hate them, and utterly forsake them. For when men are flattered in their vices: first they be hardened in them, and take always greater liberty to do evil: secondly they think not that ever they shall come to account before God: and finally they never forsake the world that so they may glorify God, & consider or feel how much they be bound & beholden to him. By this means then is God's mercy defaced, & his grace slippeth away and is utterly abolished. Besides this, there is yet a greater enormity, namely that men go on still from evil to worse, until they be fallen into utter confusion. Now then for this cause it is the duty of such as have the bearing abroad of God's word, to exhort their hearers continually to consider their sins and to search them thoroughly. And to what end? Not only to make them barely ashamed of them: but also to make them humble themselves before God, & to go forward continually in repentance, that so they may learn to mislike of their faults, & to glorify God when they wholly repair to him for refuge, by ask him forgiveness of the offences that they have committed. But what? There are very few that can a way with this order of teaching: for there is not so wicked a man, but he would be flattered. And the world seethe that as soon as a man speaketh, some gnash their teeth & seek nothing else but to bite him: and othersome though a man do but by the way glance at their faults which are too too far out of all square, fear not to check him, or to stand with him face to face in the maintenance thereof. But yet for all that, the rule which God hath appointed us, us I say which have the charge to bear abroad his word, is that we must daily labour in warning our hearers, to call themselves to account, and to examine well their own faults, that they may be sorry for them.  
When as he speaketh of hearers: we ourselves are comprehended in the number: for we must not condemn others, & exempt ourselves: but he that speaketh to others, must first stick & look to himself & cite himself before God. But yet nevertheless we must proceed in this order that we must all of us be summoned before God, & have our indictment ready framed & made, 
●. Cor. 11.31 32.  and not tarry till God pronounce the sentence of condemnation upon us, but every of us play the judge against himself, & that, not by saying in a word or two, I have done amiss: but by being thoroughly wounded within, so as we be ashamed of our misdeeds. After this fashion must we deal. In the mean season if we perceive that the wicked cannot away with any correction, but conceive rancour against God's word, as we see these despisers of all religion do, who cannot abide that any man should rebuke them, let us not marvel at it, for if they be pinched, by & by they spit out their poison like toads as they be: But if we purpose to show ourselves to be God's children, let us learn to suffer correction willingly, & to have our sins laid afore us, that we may condemn them. For our acknowledging of them, willbe a mean to have them buried before god. Thus ye see what we have to note upon that text.  
But now let us come to Moseses chief intent which I have touched afore. I shall not go into this good land, saith he. And therefore I warn ye continue steadfastly in the covenant of God, so as ye never forget it, to worship idols in his steed, but serve him, seeing he hath once chosen you, & vouchsafed to show himself your god & father. Here we see that Moses was not out of hart, though God chastised him roughly. And here we see how the faithful aught to behave themselves. That is to say, if God punish them, yet must they not therefore cease to love him, and to go forward in their course still, yea & to give over themselves wholly unto him. As soon as the wicked feel but one yirke of the rod with God's hand, and by and by they kick against him, and if they may scape from him, they play the horse that having shaken of the bridle casteth his rider down, & afterwards becoming as if he were mad, he stormeth as though no man were able to lay hold on him, or to restrain him: Even so play the wicked, which can never abide that God should chastise them and tame them, to hold them in obedience to him. If he make them to feel their sins, they burst out into impatiency, & thereupon fall by and by to rebellion & fury. But contrariwise, when our Lord visiteth us with afflictions: we know it is not for us to stray far from him, nor to take occasion to scape his hands: but rather to submit ourselves quietly to his service, & to keep ourselves from these temptations that run oftentimes in our heads. If we fall to scanning, so as we say to ourselves, how now? must I for serving of god have so hard & cumbersome a condition? It should seem that he is minded to discourage me: Let us beware of such conceits, & rather follow the example of Moses. He saw himself bereft of the inheritance that had been promised to the whole people, he saw he had as it were a mark of reproach for ever, as though God had withered him: for whereas God had chosen him to be the leader of his people, & to supply his room in bringing to them that welfare that they had looked for so long time: now towards his death he must be disgraded at God's hand, and be banished from the possession that was as a pledge of the kingdom of heaven. True it is that Moses continued and doth continue still an heir of God's kingdom: but he had not that earthly pledge of it, that was set before the people. He saw, that of six hundred thousand persons, (for the whole multitude was so many) there was not one among them all that was worthier to enter into the land than himself. Therefore he might have stormed thus with himself: How now? I see I have taken great payn● in leading this people, God hath wrought so many miracles by my hand, I have yet still such zeal to the honour of God and to the welfare of his people as I never cease to procure the same, & therewithal I may well say God hath granted me the grace to walk more roundly than all the rest: and yet notwithstanding must I be barred out of the land, & the residue enter into it, which have not taken so much pain as I nothing near? Moses might have been in a chafe & chawed upon his bridle saying: well, seeing I have taken so much pain, & God meant to serve his turn by me heretofore: it is enough for me, I am contented with that which I have done, but notwithstanding I will give over my room, and seeing that he will not set me awork any longer, let him serve his turn by some other. Moses might well have entered into such fancies. But what? Notwithstanding that God listed to abase him so before men, by bereaving him of the benefit that he esteemed above all other, and to prefer the meanest and miserablest of the people before him who was so excellent a Prophet: yet ceased he not to discharge his duty, and to go through with it still. And we see with what carefulness he goeth about it. My friends (saith he) although I must die here, and God cutteth me off from you as touching the body: yet notwithstanding I will discharge myself both towards him and you, and seeing it hath pleased him to make me his minister to teach you his doctrine, I will never fail to do my duty. In deed he might have twyted the people, as them that had caused God to lay such punishment upon him: but yet for all that he ceaseth not to serve God and to love the people still, which (as I said) had caused him to be disinherited of the Land that was promised to Abraham.  
Therefore hath Moses good right to say, Because of your words God swore that I should not go over jordan to enter into this good land. Neither murmuring nor blaspheming proceeded from Moses: Nay (which is more) we see he crucified himself when he saw that god was not honoured as he ought to have been: whereas on the contrary part there was a froward & wilful people, which could not be brought into order by any means. It seemeth then indeed that Moses had just cause to be angry with the people, seeing that God had punished him so grievously for their disobedience. But yet for all that, a man may see he showeth himself still a father towards them, and taketh them as his children, for he knew to what state he was called. True it is that he used sharpness and rigour in due time and place, specially when it behoved him to show the people their offences. We see that Moses was [in that behalf] as a burning fire: we see how vehemently he rebuketh the despisers of God and the Rebels. But when that was once over, he showed himself always to bear an affection of love, towards such as could abide it. As for example, God had now punished the people by the space of forty years, insomuch that they which had brought punishments upon the people, and had been the authors of sedition, were already dead and their carcasses were rotten in the wilderness: & yet now behold, Moses pitieth the children that were descended of them, and ceaseth not to love them. So then let us mark, that if God call us to the preaching of his word, the unthankfulness of such as ought to hear it, must not stay us from procuring their salvation as much as in us lieth. Moreover let us not forbear to pronounce God's justice against the wicked. And though there be some that are utterly wilful & past hope of recovery, whose diseases are uncurable: well, yet let us do our duty towards them: let us cite them to God's judgement, & let our doctrine serve for their condemnation to send them to hell. And in the mean while, look where we can reclaim them that have done amiss: let us give good heed thereto and bestow our labour thereon. Behold yet what we have further to remember out of this place.  
And herewithal we see also, that when God's servants perceive themselves to be near their end, they must be the carefuller to 'stablish the doctrine which they taught in their life time. And why? For we see how men do easily slip away, & that even such as have showed some good sign, will anon after start aside, if they be not held in with a double rain as they say. And when a servant of God seethe that in his life-time he was greatly hindered in the maintenance of God's service, and had much ado to repress evil: what should he think but that the devil will take possession after his death, if God remedy not the matter? Therefore such as have felt and found by experience in their life-time, how painful a thing it is to maintain the church, ought even for this cause to take so much the more pain & travel when they draw towards their death, to cause the sincere religion to be maintained in his pureness, that men being once set in a good course, may not serve away from it. Behold the example which Moses showeth us.  
And besides this let us mark also that he doth not only discharge himself here at his death, by uttering some sudden speech, or by showing some sign of zeal only: but that he stood upon this, and did most urge it, to wit, all his life long that the people might be edified in the fear of God. For ye shall see a number that are negligent all their life-time: and yet they think that if they do but once exalt God and make a fair protestation at their lives end: it is enough. But Moses dealt not so. For he never forgot the commission that was given him, but continued throughout in preaching to the people. Nevertheless, whatsoever he did all his life long: yet when he saw his death at hand, he enforced himself the more, and burned the whotter in earnestness of zeal, because of the urgent necessity aforesaid. Wherefore let those whom God hath ordained to preach his word, look well that they discharge their duty all their life long. And that when they shall have done their endeavour to 'stablish the true religion, and brought to pass that God is honoured, and that they have builded God's Church as much as they could, and taught those to walk in the fear of God which were committed to their charge: let them endeavour to seal up all the same doctrine, & to cause it to continue after their decease. This then is another thing which we have to remember.  
Also let us mark further, that seeing Moses was so careful for the people of Israel: we also have need to be upon our watches. Do we see that God taketh away a man that hath served faithfully in his time? Then let us be sure that anon after, the devil will endeavour to mar all, and that he will soon make some breach to enter upon us, if we be not lustily upholden & kept. And there is not a more profitable lesson than this same. For we know not how great a good turn God doth us, when he giveth us such men as seek nothing else but to hold us in awe of him, and to bring to pass that he may reign over us, and we live under his obeisance. On the contrary part, when our Lord taketh such out of the world as are able to build his Church: we be careless of it▪ and this carelessness is the cause, that the devil findeth a gap open amongst us, that so he may utterly make havoc of us. So much the more therefore doth it stand us in hand to be watchful in this case, & to know that we be well fenced when God giveth us men to guide us in his fear. Contrariwise if he leave us destitute of such: it is as if a man were without munition in a town, whereas were no power nor mean of defence. Ye see then how it standeth us in hand to bethink ourselves, and to pray god that when it pleaseth him to take away those that have taught us faithfully, that then the doctrine which we shall have received by them, may not die anon after them, but live still & continue always fast settled in our hearts, and that it may have full force and strength, and we be fenced by it against all Satan's temptations, never to turn away from it, but evermore to remember what we have learned & always to set our minds upon it, that it may serve us for a shield to ward all Satan's blows withal, 
1. Pet. 5.9. Eph. 6.13.  and that we may be so armed with it from top to toe (as they say) that God's word may be a sword to us, our hope a helmet, & our faith a buckler, so as the devil may not be able to foil us in any wise whatsoever: that when the means shallbe taken away wherewith Gods will was to have us edified, yet nevertheless he may still continue with us, and we likewise keep on our way to him.  
Now let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to make us perceive them better than we have done heretofore, so as we may learn to mislike more and more of ourselves for them: And that in acknowledging the great benefits which he bestoweth upon us, we may call upon him as our father, seeking nothing else but to give ourselves wholly unto him, to be governed by his holy spirit as his teachable and meek children: & seeing that he doth us this honour to take us for his heritage, & to give himself to us, that we may also remember, sith he taketh delight in us: to be unto him such a possession, as may serve to his glory, & that he would never cut us of although we well deserve it. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Wednesday the xxix. of May. 1555. The xxv. Sermon, which is the seventh upon the fourth Chapter.  
23 24 Beware that ye etc.  
25 When thou shalt have begotten children, and children's children, and shalt have dwelled long in the land: if then ye shall corrupt yourselves, & make carved Images after the likeness of any thing, and work wickedness in the sight of the Lord thy God, to provoke him to wrath:  
26 I call heaven and earth to record against you this day, that out of all doubt ye shall soon perish out of the land whither ye go over jordan to possess it: and ye shall not prolong your days therein, for ye shallbe utterly destroyed.  
WE have seen heretofore the exhortation that Moses made, to the intent that God's service might not be corrupted. He showed that to worship GOD purely, there must no image at all be made, because it is not in any wise agreeable to his nature: 
john 4.24.  but men must worship him after another fashion. His service (say I) is spiritual: and therefore we must rest wholly thereupon. For as soon as we serve one way or other: it is but presumption, which God condemneth. That is the thing which Moses hath treated of hitherto. Now to confirm this doctrine the better: he setteth before the people's eyes, the covenant that God had made with them: for when God manifesteth himself unto us, it is the principal mean whereby to hold us in the pure religion. Naturally we be blind wretches, and therefore it is very easy for Satan to beguile us. And although there were none to deceive us: yet doth every one of us wander away in our own conceits and imaginations. Therefore there is nothing in us but darkness: and God's majesty is so high and incomprehensible a thing, as it is no marvel though we be at our wit's end, before we can come nigh unto it. Then if we were not duly taught, ne had a grounded doctrine to show us the right path: what could we do but go astray? But now seeing that God hath showed himself unto us, & that so familiarly as we may discern him from all the idols that have been forged in the world, & we are able to say that it is he whom we ought to worship: there is no more excuse for us if we be carried to and fro. And our unthankfulness is the more shameful, if we shut our eyes against the doctrine of salvation, and turn our backs upon God when he hath showed himself to our face, and vouchsafed to be known of us familiarly. Now we we see what Moses meant. For his meaning is to set forth the grievousness of the people's sin, if it should so fall out that they should turn away from the pureness which they had learned in the law. As if he should say, True it is that even from the creation of the world most men have not ceased to overshoot themselves into a number of errors and follies: but that came to pass because they had not so special a teaching, as you have, whereby they might have had certainty of faith to rest themselves upon. Therefore the wretched infidels went astray: but yet was not their sin so grievous and outrageous. For although they were unexcusable: yet had they not any such teaching as you. But as for you, ye have had God's covenant, whereby ye were brought into his house: he hath showed himself as a father towards you, & taught you as his children: this is that holy band whereby god hath tied himself to you: now than if you should turn back again, and become like those wretched beasts which never knew nor tasted of god's truth, what a thing were it? Might you pretend them for a shrouding sheet and say, other men do so as well as we? Yea, but yet had not those othermen such teaching as you have had. Now therefore acknowledge the grace that God hath bestowed upon you, in shouling you out from all nations of the earth, & in coming so nigh unto you. And in deed the same is the very cause why that when the heathen are condemned in their supertitions: it is said on the contrary part, that the Lord dwelleth in Zion, & his majesty is known there. After that manner doth the Prophet Abacuk speak in his second chapter: 
Abac. 2.20.  and it is a doctrine that is rife enough every where. As if it were said, The world runs at random, and every man forgeth and setteth up some God privately to himself: but as for the God which hath showed himself to be the true living God: his voice soundeth in mount Zion where the temple was builded. Then sith it is so: although the whole world be carried away & go wandering in the dark: yet must not we be removed, forasmuch as he hath set up his seat among us, and we know him by his voice & by his word. And here we see why it is said in the Psalms where God's kingdom is spoken of in such wise as it was to be established in the person of our Lord jesus Christ, 
Psal. 97.1.3 5. & 115.3.4.  as well in the fourscore and sixteenth psalm as in other psalms: The Lord reigneth, Let the far countries rejoice thereat, let all idols be confounded, and let all that is set up by men be thrown down. For when we have the truth, which driveth away all darkness & ignorance, then have we the very mean to destroy all superstition. And to the same purpose also is there this like saying in Esay: 
Esa. 19.1.  when the Lord reigneth, then shall all the idols of Egypt fall. And why? For the wretched Infidels ween they do well, and think they do God good service in following their fond superstitions. But when God is once set afore them: then his majesty bereaveth them of all excuse, and he must needs as then be magnified. And that is the cause why it is said in another place, 
Esa. 25.9.  This is the Lord, this is the Lord. The prophet in the person of all the faithful, defieth the idols with their abuses, because GOD should be known, accordingly as all things were accomplished at the coming of our Lord jesus Christ. Now then the thing that we have to gather upon this t●xt, is that when we once know God by his word, we must be so fully resolved and assured thereof, that although the whole wretched world run roving after their own abuses and superstitions, yet we must keep on our way still▪ & that seeing we have a sure foundation which cannot be shaken, that is to wit gods infallible truth: we must let those blind wretches break their necks, sith we cannot remedy it, and in the mean while we must go forward still as the Lord commandeth us, seeing he hath reached us his hand to draw us to him. And although this was spoken to the jews by Moses: yet it pertaineth even now unto us. For we see what favour God hath showed us above others. All the world is full of error and devilish imaginations, & wretched men are become brutish in their ignorance. But what? Neither hath the doctrine of life been preached unto them: neither have they ever in good earnest understood what God is. Indeed they can speak of him, but that is but at random & without order. But we have the scripture declared unto us, and by that mean God communicateth himself to us, and allureth us so sweetly unto him, as he could not do any more for us, except he should take us into his lap, and yet we see he apply himself to our infirmity, he chaweth our morsels to us, he feedeth us with pap, & speaketh to us like a nurse. Now when we see that our God manifesteth himself so familiarly unto us, there is no more excuse for us, we may no more mingle ourselves in the order or rank of unbelievers. For our state is clean contrary. 
Rom. ●●●  God is hidden from them: and yet shall they not fail to perish in their ignorance as they be worthy. But as for us, if we be so stubborn against God, that even of a spiteful malice we will not obey the things that he showeth us, but will play the wild beasts with him, so as he cannot reclaim us to himself: and that even when we know him and do understand that it is he which ought to be honoured, yet we be so unconstant and wavering still, as to turn away after our own dotages: shall we not be doublie condemned? Shall not horrible vengeance hang over our heads? Then let us bear in mind, that in as much as our Lord hath made a covenant with us, that is to say, hath called us into his Church to be taught by his word: that this is the only mean, wherewith we may be armed and fortified against all superstitions. This is one point. And let us also mark therewithal, that horrible condemnation hangeth over our heads, if we wander away, and hold not ourselves to the simplicity of God's doctrine, but be carried away hither and thither by our own lusts. These are the two points which we have to mark upon this text. Wherefore let us learn to make our profit and commodity of the word that is preached unto us for the same purpose. That is to wit, albeit that all be full of corruption and error, yet let not us be shaken down, nor be wavering as many men are, to say, yea marry, but there is so much disagreement [that I wot not what to do]. Let us not allege this: 
●sa. 25.9.  but let us say with the prophet Esay, Behold, this is our God▪ behold, this is our God. And by that means let us defy all that the devil can set before us to turn us aside. Yea let us not make any reckoning at all of it. And why? Because the light that God giveth us, is strong enough to drive away all darkness, and the truth is strong enough to beat back all lies. Thus see ye I say what the power of faith ought to be: When we have well printed in remembrance the doctrine that is preached unto us, and yet notwithstanding continue still for all that in blindness, and be still as reeds shaken with every wind: Let us understand this that we know not God, nor yet ever understood of what great value his covenant towards us was, nor ever were knit to him as we should be: but that there was hypocrisy instead of that protestation that we made to follow his word. But let us mark herewithal, that our condemnation shallbe doubled, if we run astray after we have known the truth. For if God's covenant cannot hold us in obedience: must it not needs be that we be as clouds? And what an unthankfulness is that? Indeed many will say, I have not been sufficiently confirmed, I understand it not: but those are fond shifts. We need but to open our eyes and our ears seeing we have God's word preached, and our Lord will certainly make it of power and force, so as we shall have sufficient instruction by it, seeing he regardeth us especially, and therefore we must needs be found blameworthy if we serve one way or other, after that God hath showed us his truth. And this much then concerning the covenant that Moses speaketh of here.  
Howbeit, to set forth the heinousness of their crime the more, he addeth that he taketh heaven and earth to witness, that if the people turn away from the law, and invent or set up any new Religion, they shall perish out of hand, and not possess the land any long time, which should be given unto them. Now this serveth to waken such as are puffed up with vain presumption, under colour that God is gracious unto them, and hath given them some privilege above others. And it is well worthy to be noted. For although we cannot exceed measure in trusting in God: yet do we see that a great number do falsely abuse God's name. If they be once baptized and taken into the company of the faithful: it seemeth to them that God is greatly bound unto them. Whereas they should consider that they be called of his free goodness, and aught to give over themselves to walk in fear and wareness: behold, they be puffed up with pride and vain overweening, and bear themselves in hand through fond hypocrisy, that they be scaped out of God's hand, and in the mean while they do but dally with him. Ye see then what the pride of men is, how that when God showeth himself bountiful towards us, and uttereth the great and infinite treasures of his mercy: they think still that he is greatly beholden to them, and thereupon do overshoot themselves, and take leave to do amiss. According as we see that the greatest strife which the Prophets had against the jews, 
jerem. 7.4.  was for that they bragged of their having of God's Temple, and of his sacrifices, and of such other things. Now according hereunto Moses saith in this place, It is true that ye do now enter into possession of the heritage which God promised to your fathers: it is true that therein you have an excellent warrant of his preferring of you before all other nations: Surely it is a great and inestimable dignity, that your God should purchase you with his own hand, and drive out the inhabiters of a country to set you in their place, yea and that when you be in that land, you shallbe sure to be of his household, and that he dwelleth among you, and that his so doing is to take you up into his everlasting kingdom: Surely it is a singular benefit which your God hath vouchsafed upon you: but yet for all that, deceive not yourselves to despise and reject his word, or to shrink away from him, & to corrupt his service. For like as now he performeth the promise that he made to your fathers: so can he also drive you out again, when he hath settled you there: and he can well enough weed you again out of his heritage, & so scatter you abroad that you shallbe dispersed every where. Now then, the more that your God doth presently increase his goodness towards you: the more deligent be you in serving and loving of him, and hold yourselves under his shadow, and beware that ye altar not any thing in the religion that he hath ordained for you. Mark that for one point.  
And now furthermore, whereas Moses calleth heaven and earth to witness: it importeth yet a greater vehemency. True it is, that some take this for Angels and men. But that is not the meaning of Moses, as we shall see by the like manner of speech hereafter in the 32. Chapter, 
Deut. 32.1.  where he will say, Harken O ye heavens what I say, and let the earth here the words of my mouth. And so saith the Prophet Esay, 
Esa. 1.2.  Harken ye heavens, and let the earth give audience unto me, for the Lord hath spoken. Behold I have nourished children & brought them up, and they have despised me. When God calleth heaven and earth to witness after that manner, it is to rebuke men's brutishness so much the more. For we be created after God's image, to have reason & understanding: & where to should we apply such gifts, but to know God and to give ourselves wholly unto him? Shall men have wit enough to comprehend the whole order of nature, and shall they in the mean season despise the Lord? It is all one as if a man should think himself well forward, when he hath toiled in traveling and running all day long: and hath wandered all the while without keeping any path. And is not the knowledge of our God the final end of all our perfection? Yes, and therefore when God intendeth to show men that they be more than blockish, and that they be so marred as they be not worthy to be taken any more for reasonable creatures: then doth he direct his speech to heaven and earth. As if he should say, I have not now any more witness in the world: for I chose these to be known of them: but hearken you to me ye heaven and earth, harken ye to me I say now ye that are unreasonable creatures: for I shall find more reason in you, than in those to whom I have given wit and knowledge to discern between good and evil, and to have skill not only of this present life, but also of the immortality of heaven. So then, Moses calleth heaven and earth to witness here, to do us the better to understand, that if men flatter themselves and play the brute beasts when they have offended God, and think by that means to go quit: they beguile themselves: for when men shall have conspired together in naughtiness, and that every man may say, I have done as all others have done: so as there remaineth no more but heaven and earth, although they have no understanding in them, yet shall they be sufficient witnesses. Why so? For shall they not be able enough to bewray our naughtiness without speaking, seeing they were ordained for our service? We have seen already what Moses said heretofore of the Sun, Moon and Stars. What is the Sun? A right noble creature. And yet notwithstanding, what is he in effect, but our servant? And the Moon that mounteth so high, is our handmaid, & God hath appointed all these things to our use & commodity. Seeing then that these creatures being without understanding, do know that the end whereto God hath applied them, is to do us service: what a dealing is it, that when we shall have enjoyed so many benefits, as namely that we shall have received the light of the Sun and the Moon, that the earth shall have fed us with her own bowels, and that we shall have been fraught full of a number of other good things: yet notwithstanding we fall to defiling of the world with our filthiness and infection, so as God's glory is darkened by us, and we overthrow his service, and set up idols against him to deface and discredit his majesty? Whither go we in so doing? Shall not the creatures ask vengeance against us, when we shall have so abused them, and defiled and bewrayed them with our filthiness as much as we could? Yes: and so we see now what the meaning of Moses was.  
Now remaineth that we apply it further to ourselves: And first and foremost let us mark well, that if we have been received into the Church, and God for a time have admitted us to be of his people and flock, and have bestowed many benefits upon us, specially if we have had any excellency or pre-eminence above others: we must not be proud of it. For if we abuse God's grace, he can well enough root us out: and if we follow not his calling, he can as well cut us off, as he could adopt us. And in good sooth, if this befell to the jews which were the natural branches (as Saint Paul termeth them) and which came out of this stock of Abraham: 
Rom. 11.17.  if that holy and high exalted lineage was nevertheless so cut off upon the sudden, and disinherited of the possession that God had given them: what shall become of us which are graffed in as it were against nature? For we were wild imps: we came of the Gentiles, which were enemies to God, 
Eph●. 〈…〉  & separated from his Church, & had not any acquaintance with him. Seeing then that our Lord gathereth us to him, not only by Baptism but also by the holy supper, and we have his word daily, wherein he assureth us that he is our father, that he will be the keeper of our souls, and that he will take us for his people: let us learn to look diligently about us, that we abuse not so great a benefit. But if we mind to enjoy it for ever: let us fear our God and walk in his obedience: and that (I tell you) is a thing which we ought to bear in mind. For if we think to hold God in our sleeve, and imagine him to be bound unto us because he hath once chosen us: he will easily show us that as he came to us, so will he go again from us, if we will needs be overlusty. Will we then have our Lord to continue our shepherd still? Let us be pliable to him, so as we live quietly under his subjection. To be short, let us always bear in mind the threat which our Lord jesus Christ uttereth: 
Matt. ●●●  That is to wit, that the kingdom of God shallbe removed far from us, when we cannot profit thereby, and that it shallbe taken away from us, and given to a people that shall glorify their God, when they have been taught by his word. Thus ye see what we have to remember upon his point.  
Furthermore let us mark well, what whereas it is said here, that heaven and earth shall bear witness against us: it is to put us to the greater shame, in that the Angels need not to come down from Paradise, nor the Prophets and Apostles to rise from the dead, to give evidence against us before God: but only the liveless creatures are sufficient witness for God to use to condemn us with all. It is true that GOD could bring other witnesses also, as we see, that sometimes he calleth forth the heathen and infidels to make us the more ashamed. 
Ierem●●  For (as saith the Prophet jeremy) go every where, and yet ye shall not see that the idolaters be so fickle, as those that have been duly instructed in the pure word of God. Look me upon the wretched infidels, which be headstrong in their follies. Although they have no certainty to lean unto (as also they cannot indeed have any) & (which more is) their minds be so entangled in their own dotages as they cannot wind themselves out: yet notwithstanding, say what a man can, they stick still to the things that they have learned. And although they keep one course still: yet do they nothing but go astray, without keeping either right way or path: & yet notwithstanding they be held still to it with this persuasion, that they must not change their God. But yet they never knew him for all that. And shall we then be carried away at the first dash, which know the living God and have been taught his truth, and have had so good warrant thereof, as it is not for us to waver any more? Shall we start away after we have been trained up in the pure doctrine of the Gospel? O what meaneth this? Look me upon the Turks, Paynims, Papists, and jews. Notwithstanding that all these be bewitched at this day in their errors: yet shall they rise up and be found sufficient witnesses to make us a shamed before God, and to disappoint us of all starting holes. And why? For they go on still in their superstitions, whereas we for our parts fall to reeling at every blast of wind, and the devil plucketh us out of the place wherein we were planted. Thus ye see what we have to remember upon this place.  
But above all things let us mark, that in as much as God hath bestowed infinite benefits upon us, and displayed his liberality towards us after so many fashions: all that he shall have bestowed upon us shallserue to our condemnation, if we do him not homage for the same. To be short, both heaven and earth shall be armed against us, and ask vengeance upon us. And how shall we be able to find any excuse, when our Lord shall raise such a cry to confound us and put us to shame? Therefore let us now look well to ourselves, and let us walk in the way that he hath showed us.  
Now here is express mention made of Images and other likenesses: but under one kind, Moses comprehendeth all. For it is a manner of speech rife enough in the holy scripture, to mark out some one kind of superstition, thereby to warn us that we must keep ourselves from all superstitions in general. And Moses himself doth ever observe the same manner of speaking, as we shall see in the next Chapter, 
Deut. 5.18.  where he useth to speak of the heinousest things, to the intent we should the more abhor them and mislike of them, to keep ourselves from them. And yet for all that the holy Ghost meant in this place by the mouth of Moses shortly to show that when God hath once made his covenant with us, we must hold us in the simplicity of his word, without mingling any superstition with it. Now that we understand the natural sense of this text: let us look that we make our commodity thereof. For although we have no images either carved or molten: although we have no puppets either engraven or painted: yet fail we not to be idolaters, if we stick not to our God to keep his word throughout. For the matter that the Covenant itself importeth is not that we should confess in words, that the God which gave his Law by Moses is a lonely to be worshipped: but that we should understand his will, after what manner he will be served, that we should have his promises printed in our hearts, that we should know how and by what means we ought to worship him, and that we should keep on our way to the inheritance whereunto he calleth us. That is the thing that God's covenant importeth. And without that, in what case were we? If we should say, very well, there is but one God which hath created heaven and earth, he hath revealed himself unto us, and he hath given us his Law: and yet notwithstanding we knew not his will, but every of us should behave himself as he lifted: to what purpose were this? It were better for us never to have known God's word, than after the knowing of it to despise it, and to take leave to do what we list. Therefore let us bear well in mind, that Moses meant here to show the people generally, that seeing they had been taught in the truth, it behoved them to keep themselves from all errors and leasings. And this is that which I have said already, that God's word ought to suffice to guard us in such sort, as the devil may not seduce us, do the worst he can. Now then will we be exempted from the threat and condemnation that is contained here? Let us give over ourselves wholly in all respects to our God, let us hearken to his word, and let us obey his voice without any exception or gainsaying, so as his service remain in such sort among us, as he hath commanded by his word. But let us compare the crime that Moses reproveth here, with other crimes that are less to be excused. For although there was unthankfulness and rebellion at that time in all such as suffered themselves to be misled, after they had been taught by God's word: yet committed they not so cursed sacrilege against God, as the caitiffs do in these days, which to the uttermost of their power do blot out all religion, and are so full of wickedness, that they could find in their hearts to confound heaven and earth together, in working spite to the whole Majesty of God. Take me a man that hath been taught in the Gospel, and afterward through lightness overshooteth himself and turneth away from well doing, howbeit with a mind to do well again: truly such as one is not to be held guiltless, as I have said already: but yet is he not worthy of so much blame, neither is his fault so heinous before GOD, as another that outrageth so far as to scoff and scorn at God and all his doctrine, and to play the mad bedlam, of purpose to thrust all Religion under foot, so as he could find in his heart that men should live like beasts: and for the bringing thereof to pass, speweth out blasphemies not only against the manner of the superstitions in Popery, but also even against the word of God. For is not such a one far more horrible, than the ignorant wretch that is still snarled in some imagination, and thinks he serveth God, though the same be but vanity, as I said afore? But now let us look to our own time. God telleth the jews here, that he would not bear with them if they happened to overshoot themselves in any superstitions, but would bereave them of the inheritance that he had promised them. We at this day have a more excellent benefit than that people had, and therefore shall we be the more to blame, if we yield not homage to our God, which hath esteemed and honoured us so much, as to call us into his Church. But now how do most men behave themselves, after they have been taught by the Gospel? In deed we meddle not with the superstitions of Papistry, we pass not for shrift, nor for Masses, nor for such other like trash: but what for that? We could find in our hearts plainly and shortly to defy God, and that he should have no further audience among us than we lift ourselves. After this manner do a great sort deal even to this day, who nevertheless will needs be taken, not to be of the common sort of the faithful, but as the pillars and upholders of the Church. And yet have they gone about to stop God's mouth when any thing hath misliked them, or fallen out otherwise than they would have it. O this must be taken away. And wy? Behold, GOD not only speaketh here of the things that have been invented by men: but also holdeth us in awe, so as it is not lawful for us to encounter him. He passeth not for them. And again, let us see what their life is. We see that they mock GOD to the full, and that their desire is to have their own swinge in all things. And yet notwithstanding when the devil raiseth up such plaguy folk to infect the whole flock with their poison: we see a great number, whose whole desire is to mingle themselves with them. For as soon as some lewd fellow, or two or three maintainers of wickedness, (which show themselves to be ready to uphold all disorder and offences) do but step up: it is as good as the displaying of a banner, and by & by all unthrifts run after it. And would God that the experience of it were not so great as it is seen to be. But what? When we be told of it, we must repent yea and we must mourn before God, praying him to keep us from such deadly plagues as are seen intermingled among us. And so let us mark well how it is said here, that it can not be that such as do so pervert themselves, did ever know what Gods covenant is, or of how excellent value. For if his truth ought so to restrain us that we be not led away by any of the wiles and slights of Satan: how were it possible that men should so cast themselves into destruction, if they had known God in good earnest, & been strengthened in his word? Although then that such folk profess the Gospel, yea and have taken some smack of it, 
Hebr. 6.4.5.  as saith the Apostle: yet may we perceive that it never entered into their hearts in good earnest. They be but hypocrites, which make countenance to serve GOD for a time, and afterward do fleet away, as we see these roisters do which band themselves together. As soon as they see any aid or support to uphold their wickedness, they fall to practising and confederating, and they contrive all the drifts that they can possibly, to overthrow God's Church. Therefore let us understand, that although the Gospel be preached among us: yet are there many deaf folk which hear not what God saith to them: not that that shall seem to lessen their fault, for they shall not fail to be taken for guilty as well as others.  
Now here a man might demand a question, wherefore Moses saith that they shall not live in the land that is given them, 
Deut. 31.  but shall be shortly rooted out of it: for we see that God is patiented: and in deed it appeareth sufficiently. And therefore it seemeth at the first sight that the thing which Moses saith here, should not come to pass. God spared his people a long time. Although they gave themselves to idolatry and superstition: yet did God use long patience towards them, insomuch that the Prophets laboured to bring them back again when they were revolted. Although they were wilful and hard hearted, yet did God assay to win them to him. Notwithstanding all this, it is said here that they shall soon be rooted out. Yea, but this soon or shortly must agree with that which is written in many other places: 
Num. 14●  that is to wit, that although God's wrath light suddenly upon offenders, & overwhelm them as a storm that cometh unlooked for: yet doth he not fail to be patiented, and to delay his vengeance till men's wickedness be grown ripe, yea and even till it be stark rotten. Therefore it is to be understood that God punisheth not offenders out of hand, for he saith that he is slow to wrath, and he must needs keep his own nature. Nevertheless in using patience, and in bearing with them that have done amiss: he overthroweth them sooner than they would. Ye see then that this soon, shortly, by and by, or out of hand, must be referred to men's carelessness, who make their account that all shall go well with them, and bear themselves in hand that they have made a covenant with death (as saith the Prophet Esay, 
Esa. 2●. 1● ) and they be as drunken folks in that behalf, so as if God wink at them for a time, they think they be scaped from his hand. See how the hypocrites abuse God's goodness, bearing themselves in hand that they shall never come to account for it. For this cause doth Moses say here soon or shortly. Not th● God forgetteth his own nature (as I said,) or tarrieth not a long time for the amendment of offenders: but that when all is done, his vengeance is always in a readiness, 
Psal. 2. ●●  & there needeth no more but to kindle it, and by and by without any further tarriance, yea before one finger can be stirred, there needeth no more but to show forth his wrath, and we shall be every one of us overwhelmed as it is said in another song of Moses, or in the XC. Psalm. 
Psal. ●●●  Sith it is so, let us not think it strange that Moses threateneth the people here, that they shall soon be rooted out.  
And to the same purpose, (that is to say, for a further declaration thereof) serveth this also which he addeth: namely, When ye shall have begotten children, yea even a two or three descents: if superstition do then reign among you, thy God can root thee out. Hereby Moses showeth, that long possession will stand us in no stead. For though we bear ourselves on hand, that it is between God and us, as it is between man and man, yet it will not prevail. If a man have been a long time in authority & estimation, so as he be well friended or of great kindred and alliance: he bears himself on hand that he shall never be put from it. But we see how the world passeth away, and small occasions will serve to overthrow even them that are mounted highest. And therefore the Prophets upbraid them with their pride, 
Esa. 28. ●  which glory in their own credit and authority, saying unto them: ye bear yourselves in hand that ye be so fast settled, as ye can never be shaken down: and yet if God do but blow upon you, by and by you be gone in the turning of a hand. Now according hereunto it is said here, that if we think to claim any title against God by prescription (as they term it,) that is to wit, time, because we have possessed his benefits a long time, imagining that we can never be deceased or dispossessed of them, but that they must continue still in the same state, not only to us, but also to our children, even to the third & fourth generation: both they and we shall for all that be bereft of them, and God will withdraw his hand which he had erst stretched out to do us good. So then let us mark, that whensoever God shall have been patiented towards us, it is not to be said that he hath forgotten our transgressions: but his bearing with them, is for that it is not yet convenient time to punish them. Therefore let us not trust to that: but let us always bear in mind how it is said here, that if we serve not God, we shall soon be cut off. Although it please him to wink at things, and to tarry a time for us: yet shall his wrath come suddenly upon us, though it seem not so to us. And when we shall say, 
1. Thes. 5.3.  all is whist and still, imagining ourselves to be safe and sure: then must we be overwhelmed by his hand. Let us consider this, that we may walk warily and keep good watch, and not tarry till the fire be kindled.  
And for the same cause is this saying set down: Thy God is a consuming fire and a jealous God. When Moses speaketh after that manner, specially when he calleth him a jealous God: he showeth that God cannot abide that men should mock him and despise him, but that he will maintain his own honour, as good reason is that he should: and in so doing he showeth us how dreadful his wrath is. Behold then, here are two points which we must mark for a conclusion. Not that we can lay them forth at length as at this time: but that it shall suffice to have some foretaste of them. Let us mark then that the cause why God unttereth himself unto us, is that having once known his goodness, & that he hath chosen us & called us by his word: we should cover nothing but to be quietly governed by him, and acknowledge that it is he to whom all honour & praise belongeth, & thereupon apply our whole endeavours to the glorifying of his holy name. That (say I) is the end why our Lord hath once called us to his knowledge, and why he calleth upon us daily, and exhorteth us still to come unto him. But yet let us consider therewithal, that if we do not serve and glorify him as he deserveth, and as we be bound: we shall feel him a consuming fire: that is to say, we shall feel that it is no dallying with such a Master: not that this is said to make God's Majesty terrible unto us, so as we should be afraid to come at him: but rather that we shall not be a whit dismayed, if we take him for our Father. But if we will not behave ourselves as children towards him, but continue unamendable: he will lay away the person of a Father, and show himself to be our judge: and that, not such a judge as needeth to make long inquiry, & to call the hangman to put his judgements in execution: but if he do but cast forth the fire of his spirit, or but his breath, by and by the fire is kindled as sayeth the Prophet Esay, 
Esa. 5.25.  so as we must needs be consumed by it. So then, if we will not have the Majesty of our God terrible unto us, but rather that we may go unto him: let us look that we glorify him in all our life, and not give him cause to kindle his wrath against us, 
Deut. 32.21.  nor provoke him unto jealousy. For than doth he tell us that he will provoke us to jealousy likewise, 
Rom. 10. ●9.  by casting us from him & by taking another people in our place. Wherefore let us look that we persist in the vocation whereunto he hath called us, and that we kindle not his vengeance against us. And seeing he hath once uttered his goodness and manifested himself unto us in our Lord jesus Christ: let us not doubt but that he on his side will continue to make us feel the same still, if we on our side continue in glorifying him.  
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, so as we may be sorry for them and departed from them by the power of his holy spirit. And so let us all say, Almighty God heavenly father, etc.   

On Monday the iij. of june. 1555. The xxuj. Sermon which is the eight upon the fourth Chapter.  
27 And the Lord God shall scatter you among the Heathen, and ye shall remain few in number among the Nations whither the Lord will bring you.  
28 And there ye shall serve gods which are the work of man's hand, wood & stone, which neither see nor hear, eat nor smell.  
29 And there thou shalt seek the Lord thy God, and thou shalt find him if thou seek him with all thy heart and with all thy soul.  
30 And when thou art in tribulation and all these things are come upon thee: in the end thou shalt return unto the Lord thy God and obey his voice.  
31 For the Lord thy God is a merciful God: he will not forsake thee, nor destroy thee, nor forget the Covenant of thy fathers which he swore to them.  
We have said heretofore, that Gods using of the similitude of fire, is not to dismay us in such sort as we should not come unto him: but contrariwise to make us come to him with reverence. For what should it boot men to be stricken in such terror, as should make them shrink away from GOD, and loath to have any thing to do with him? Again we know that our Lord hath not any other mark or intent, 
Ezec. 18.23.  than to win us to him and to draw us to salvation. Now the only mean thereof, is to go right forth unto him, and to be joined unto him. Wherefore let us bear well in mind this lesson, that God's intent is not to scare us in such wise, as we should shun him: and that is the thing which we have to gather at this time upon that which is rehearsed here. For the threat that Moses giveth here, is hard: but yet it serveth to bring the people back to God. If thou disobey the voice of the Lord thy God (saith he,) thou shalt be scattered. Flatter not thyself with his choosing of thee from among all other Nations to be his inheritance, nor with his giving of thee this land in possession: for he can well enough bereave thee of all these benefits. Yet notwithstanding, he addeth that if God see repentance in his people, after he hath chastised them: he will bring them again & deal favourably with them, so as they shall feel him to be a merciful God, and such a one as poureth not out his rigour with extremity upon offenders, when he seethe that they be not utterly past amendment. What is to be done then? First of all, when we hear this sentence which God gave in old time upon his people: let us learn to beware that we abuse not his goodness. Let us go to him with all humility while he allureth us by gentleness, as the Apostle declareth in the Epistle to the Hebrews. 
Herald 12.18.22.  For there he saith that we be not come to Mount Sinai where there was nothing but flashes of Lightning, and Thundercraks: and where the people were so amazed, as they looked for present death. What remaineth then? Behold (saith he,) God calleth us by his Gospel, to the intent we should be fellows with the Angels, & with the spirits of the faithful, and that we should be very Citizens of his kingdom. Seeing it is so (saith he:) let us enter into the heavenly jerusalem, for our God is a consuming fire. It should seem at the first sight that there is some contrariety in these two sayings, That we should come boldly and after an assured manner to our God: and also that he should be a consuming fire. But both these agree very well together. For first the Apostle showeth that we ought not to be so afraid of the Majesty of our God, as that we should shun him, but rather consider that there is nothing in him but gentleness. But yet therewithal we must know also, that we must worship him unfeignedly: or else we must learn that he can well revenge himself of such as shall have abused his grace, and of such as shall have held scorn of it. Therefore let us receive God's goodness when it is offered us, & that with such reverence and lowliness, as we provoke him not to wrath against us, ne make him to arm himself as he doth against the despisers of his grace.  
But now let us come to that which Moses saith here. The Lord thy God (saith he) will scatter thee among the Heathen, and there thou shalt be few in number, and thou shalt serve strange Gods that are made with man's hand. Here Moses setteth God's curses against all the benefits that he had promised to his people. It was a singular benefit that the people were gathered into one body, that they had a land alone by themselves, that they were settled quietly there, and that every man had a house of his own. But here he saith that they shall be driven out of it. The first threat than betokeneth that the people of the jews shall be thrust out of the land that God had given them. And let us mark herewithal, that the bringing of the people into that land, was not only to the intent they should live at their ease and in rest: but to the intent they should also be sanctified unto God. The Land of Chanaan was as a mirror of the heavenly life, so that by dwelling there the people were assured that they were the children of God: and therefore this threat that they should be driven out among the heathen Nations, was not to be esteemed lightly. Also it is said that there shall be a small number left of them. But we know that among other things, God had promised Abraham to multiply his seed as the Stars of the sky, 
Gen. 1●. ●●. 22.17.  and as the sand of the Sea. It is said here that they shall be few in number: yea, and we see they had been even as Sodom and Gomorrhe, so as they had perished everyone, if God had not vouchsafed to reserve some little seed to himself, as is said in the Prophet Esay. 
Esa. 1. ●  Lastly it is said that they shall serve strange gods which are made with man's hand. This is the grievousest punishment of all, that the jews which had God's Law, should nevertheless be subject to such tyranny, as to be feign to worship the idols of the Heathen, so as they should have no Religion among them but such as should defile them, and that all their toiling of themselves should be but to their greater condemnation. Thus we see in effect what this text comprehendeth. Now remaineth that we apply it to our instruction.  
First therefore let us learn to use well the benefits that God bestoweth upon us, and to submit ourselves unto him seeing he showeth himself so friendly and loving towards us, assuring ourselves that he can well take away the things that he hath given us. Not that we must be afraid that God will not continue his goodness still towards us, yea and also increase it if we on our side walk aright, and continue in the possession of the things that he hath put into our hands: but that such as despise God, shall feel that he is not bound to them, nor unable to pluck the things out of their fists which he had given them. Let us therefore possess God's benefits in fear and carefulness. This is the thing in effect, which we have to gather upon the said saying of Moses. True it is, that we have not now adays a land of Chanaan, so as God's Church should be separated into some one country, where it pleaseth him to have his name called upon: but yet notwithstanding if we have a place where we may serve him uncorruptly, he granteth us a special grace, and we ought to set great store by it. And if we know not that: we shall feel that Moses hath not said in vain, that we shall become like other nations. How many nations see we in these days, that enjoy the like benefit as GOD hath bestowed upon us? Nay contrariwise, they that have any taste of the Gospel, do languish among the enemies of the faith, and are there as sheep in the wolves mouth, wandering up and down as in a wilderness, while in the mean time our God keepeth us as in his flock. Seeing then that we have such an advantage: is it not reason that we should strain ourselves to serve God, and that we should live peaceably under his hand, seeing he doth us the honour to receive us, as in deed it is he that governeth us, and the thing is as apparent as any thing may be? Now than if we will needs be overlusty, the threat that was uttered in old time against the jews will light upon our heads. And as it is said here that they shall be few in number: so although GOD have gathered a great sort of us together, he can well enough diminish our number, if we misbehave ourselves: and in the end, the thing that is most of all to be feared will come upon us, that is to wit, that we shall serve strange Gods. And in deed if we cannot find in our hearts to bear God's yoke, but are loath to be subject unto him: is it not reason that we should be under a clean contrary government, that is to wit, that we should be bereft of the true and pure religion, and be plunged in idolatry? We hear what he saith by his prophet Ezechiel. 
Eze. 20.11.13  For having blamed the jews for their unthankfulness, he addeth that his delivering of them into the hands of tyrants, is rightful. I have given them (saith he) a good & holy law, yea even with promis, that if they walked in it, they should find life and welfare therein: and I cannot tell what I might have done more for them. What a thing is it, that God doth us the honour to rule us, and to take the pain to guide us all our life long? Again, seeing he addeth a promise, that his teaching of us is for our welfare: if we will not yield ourselves teachable unto him, but shake off his yoke like wood beasts: is it not reason that we should be cast into most vile slavery, seeing we cannot abide such a master as our God, specially sith he desireth not to rule us otherwise than to our welfare? [yes, and therefore] the creatures, yea and even the devil himself in the end must reign over us. For that is the thing which Ezechiel meaneth by the Tyranny of Babylon.  
For there (saith he) they shall have laws given them for their own tooth, and such laws as they can find in their hearts to keep: but they shall not live by them. When they have toiled themselves to the uttermost, and paid impostes and tributes to the infidels: yet shall they be feign to serve their idols too, so as they shall defile and bewray themselves with all superstitions. And what shallbe their reward? Everlasting death. That is the payment of all such as cannot find in their hearts to serve God quietly, and to keep his law and his word. But to the intent we may not think that this served but for that one time: Moses showeth that the like should befall to all such as misbehave themselves and withdraw themselves from the Church. And this vengeance of God hath been accomplished upon the greater part of the world, as we see already. For whence came the hellish confusion of popery? Even of gods just punishment for the rebelliousness of the world, because men were hard-hearted and would not stoop. For when God caused his Gospel to be published: then was the trumpet sounded, to the end that all men both great and small should have been brought unto him. But we see what befell on men's behalf. They would in no wise stoop: they were very loath to do that. And not that only, but also some defied God openly when he would have brought them to his lure: and othersome made countenance of obedience through hypocrisy, but it lasted not: for they were unconstant and fled touch anon after. Therefore it behoved him to punish such spiteful wickedness, and so he did. Because they would not obey the truth: therefore did lying get the mastery of them. 
2. Thes. 2.11  God gave Satan the bridle, so as his errors wrought effectually, in besotting such as had wilfully shut their eyes, against the doctrine of salvation when it was offered them. Now then sith we see that God offereth us great good nowadays in gathering us into his flock, and in giving us his word whereby we have life and salvation: let us learn to enjoy so great a benefit. For God mocketh us not when he telleth us that he is our father and Saviour. He taketh not the things with the one hand which he gave us with the other. Only let us be contented to continue still in the possession of his grace.  
But yet besides this, let us stand in fear of this horrible curse of serving strange Gods, and of being bereft of the pure religion, for refusing to make our commodity of the honour and privilege that God giveth us in drawing us to him, and in showing us that he is willing to reign among us. And Moses speaketh here expressly of the vanity of idols, to the end that the people may be the better touched therewith. For the wretched Paynims in worshipping a piece of wood or stone, could not conceive what an abomination it is to worship a dead thing. But they that knew the living God, even the GOD that giveth life to all things, ought better to perceive that it is against nature, yea and a detestable thing, to worship a puppet so, whether it were made of wood, or cast of metal either gold or silver. For they be all of them corruptible creatures: and without GOD there is no life, without his power there is no moving.  
So then Moses hath set down these circumstances, 
Act. 17.28.  to the end that the people might know that they should not be punished lightly, but that in disobeying God and in refusing to keep themselves holy unto him: they should defile themselves. And it is good reason that when God hath shed forth his grace upon us, we should be punished the more grievously, if we cannot profit ourselves by it. The more than that every of us hath made proceedings in God's grace: the more earnest let him be to love him and serve him: unless we will have him on the contrary part, to use the extreme rigour that is spoken of here.  
Howbeit herewithal (as I have touched already) Moses showeth that God will not so punish his people as to leave them in despair: but that he intendeth a clean contrary end, that is to wit, to bring them to repentance. And surely this is a very notable place. For although God thunder against us, so as to our seeming we may judge by all likelihood, that he is minded to make clean riddance of us without any mercy: yet notwithstanding he seeketh our salvation by that means, and giveth us always space of repentance: at leastwise so long as his word is preached unto us. For sometimes the gate is shut up, and we must ever bear in mind how the prophet Esay saith, 
Esa. 55.6.  Seek the Lord while he may be found. And again in another place correspondent unto this, 
Esa. 49.8.  he saith, I have heard thee in convenient time, I have succoured thee in the day of salvation. Hereby it is showed us, that there is still space of repentance, and the gate is still open for us to come unto God. so long as he giveth us his word. But if we pass not to enter while GOD giveth us the mean: we shall be bereft of his word, and then may we well seek after him, howbeit but as blind folks that grope in the dark: for the Lord will have shut us out from him. But here Moses teacheth, that although God seem unmeasurably sharp in chastising his children▪ yet notwithstanding he giveth them space of repentance, and ceaseth not to have a care of their salvation. For he saith, When thou art so scattered, if thou seek thy God: thou shalt find him: yea verily, if thou seek him with all thy heart and with all thy soul. Now, that we may the better understand the things that are contained here: let us note first of all, that when men are once gone away unto wickedness, it is very hard to fetch them back again, unless they be subdued by main force. And that meant Moses to express in saying, Then shalt thou seek the Lord thy God. When is this then? not when the people are full fed, nor when they have store of all God's benefits: for we shall see in the song, how the people are likened to overpampered horses, which are kicking and wincing against their masters, 
Deut. 32.15.  and will not suffer themselves to be handled. Moses then meaneth that the people should be feign to be reform after a forcible manner: for (as I said afore) that is our nature. If we be once gone astray, GOD shall never get us home again, till he have thoroughly tamed us. True it is that he could go another way to work, and it is not for that he is unable to reclaim us by his holy spirit, if he listed: but he intendeth to show us what our lewdness is, and that is the cause why he useth these inferior means. This is the first point which we have to mark upon this place.  
And hereunto answereth that which is written in the second of Osee: 
Osee. 2.5.  for there our Lord complaineth of the jews, saying that they be like a harlot that hath forsaken her husband, and given over herself to all comers, bearing herself in hand that she is best at ease when she may receive rewards, and be catching and snatching on all sides: so that (to her seeming) if she were an honest wife, she should be feign to be contented with a little, whereas now being a strumpet, she eateth of the deyntiest morsels, and hath store of presents brought her. God therefore saith that the jews were in the same taking, when they were in love with their idols, and in the mean time fathered all their good things upon them. What shall I do now, saith the Lord? When ye say, it is our idols that give us meat and drink: ye be unthankful unto me: for ye have received all these things at my hand. Now therefore I must be feign to bereave you of them. I will take away the bread and wine wherewith ye have been sustained, and your wool and flax & all other things. I will bring you out (saith he) into the wilderness, I will make you to pine away there, ye shall be like a wretched harlot, which after she hath played the naughtipacke, and hath run gadding here and there, and in the end hath been driven to eat her own dung and filth, is rejected of all men, and dieth for hunger and thirst, not having wherewith to cover her shame. Thus will I handle you (saith he:) and then shall ye find that there is nothing better than to stick to me. Ye shall say, Alas where is my husband that dealt so gently with me? I must be feign to return to him. By this similitude the prophet doth us to understand, that when men give themselves to lewdness, and do not serve and honour GGD, after he hath given them his word: they must be reform by force. And why? For as long as they live at their ease, they forget themselves, they flatter themselves, they be proud, and think they may even despise God. For when God pincheth us not, nor maketh us to feel his strong hand: we take occasion thereat to soothe ourselves in our vices, so that we have need (as I said afore) to be reform by Gods striking upon us with main blows. For if he dally with us, it will breed our destruction and decay. And surely there is not a notabler point than this: For we think it strange, that God should use so sundry sorts of rigour in this world: but in the mean while we consider not the hardness of men's hearts. For although God's curses have their full scope, so as we see wars on the one side and famine on the other, and every man cries out alas: yet notwithstanding, who is he that looketh to the hand that smiteth? How many return to GOD for all that? doth it not rather seem that sinners have conspired to resist God still? Now seeing it is so, let us mark that Gods showing of himself so rigorous, is not without cause, and let us impute it to our own selves. Then if any of us be afflicted alone, or all of us in common, so as we be smitten with God's scourges: let us understand that we have need of it, and that it serveth to stop our mouths, that we grudge not against God, assuring ourselves that his nipping of us after that fashion is not causeless.  
Besides this, let us also learn to comfort ourselves sith we see the end that God aimeth at. For like as he showeth himself rough and sharp: so will he also have us to taste of his love and care towards us: that is to wit, that forasmuch as we have forgotten him & turned our backs to him, & not fought to him, but rather endeavoured to flee from him: his intent is to draw us to him by that means, and to induce us to seek him again. Ye see then that the true comfort of wretched sinners when God scourgeth them, is to consider thus with themselves: yet GOD hath pity upon us: in deed we remembered not him: but yet for all that, he hath not forgotten us, and that doth he show by the effect. Nevertheless, the chiefest [comfort] is in this that Moses addeth, namely, that they shall find God if they seek him. For if we go to seek God, being only in distress and trouble: can we have any courage to come unto him? True it is that when the wretched unbelievers are distressed, they toil themselves and do all that they can to seek God. We see that even in the Popedom, when men are in sorrow and have their sins laid afore them, [their saying is,] go to, let us see if we can pacify God. But as for them, they have no warrant that God will receive them, neither trust they to his free promises, neither pray they in the name of our Lord jesus Christ. They can well speak of repentance: but (to their own seeming) God should receive them for their own worthiness, and not otherwise. And so we see they come thither as it were doubting: for it is certain that such repentance is full of hypocrisy. For why? They be not sure of God's goodness: nay they never witted what it meant. But as for us, let us put the thing in ure which is said in the psalm, 
Psal. 86.5.  Lord, thy mercy is ever ready in thee. Hereby it is showed us that we can never return unto God, to submit ourselves unto him: unless we taste his mercy, that we may trust to it and rest upon it. That is the cause why I told you that we must mark the text where Moses saith, If thou seek the Lord thy God, thou shalt find him. Will we then be provoked to repentance when we have sinned? Let us hearken to the promises that GOD hath given us. For there he assureth us that as soon as we open our mouth to pray, 
Psal. 32.5. & 50.15. and ●45. 19. ●sa. 65.23.  he will stretch out his hand to secure us at our need: yea and that he will prevent us, so as we need not distrust him that he will not receive us to mercy, seeing we have such a warrant.  
Howbeit forasmuch as men would always pacify God with countenances and ceremonies: Moses addeth purposely, that we must seek him with heart and with soul. I said that men are ever desirous to content God with trifling things: and we see it too much. For when they speak of repentance or penance in popery: what mean they by that word, but that men must use much liplabour, and make a sort of Ape's toys? But the heart must abide still locked up, and men must in no wise rid themselves of their wicked affections, nor cleanse them away. They will always keep a back shop behind, and in the mean season if they show some good outward sign, they think it is enough, and that God ought not to press them any further. They be double hearted: and therefore they would have God to receive but the one half of that which he requireth: and the other half they would pay him as it were in way of ransom. But as for us, let us on our side learn to understand, that to find him, and to be received of him, we must seek him with all our heart, and with all our soul. Not that we can come unto him with such perfection as were to be wished: but yet must we have this soundness with us, that we seek no lurkingholes, but rather examine our sins thoroughly, and when we have condemned them, seek the remedy with sighing and groaning, that it may please our God to reclaim us to him, so as we condemning our own sins, may desire nothing so much as to be reform according to his righteousness. Thus ye see what it is to seek God with all our heart and with all our soul. And when we go so to work, let us not think that we shall be disappointed of the promise which he made to the fathers of old time. And so ye see that the thing which we have to mark upon this place is that forasmuch as we come not to God of our own good will, we are feign to be driven to it by force, and that is the cause of the afflictions that God sendeth us.  
Furthermore we must also consider his fatherly goodness in striking us: for he doth it to bring us home again to him by that mean. And how come we thither? It would behove us to be stripped stark naked out of all selftrust, and to be utterly cast down in ourselves: but we cannot away with that, because our nature driveth us the clean contrary way. But yet for all that, we see we have wherewith to comfort us in our afflictions▪ 
1. Pet. 4.12.  For our Lord seeketh not our destruction, 
Ezech. 18.23  but bringeth us home again to himself: and that not doubtfully: but assuredly warranting us that if we come unto him, it shall not be in vain, neither shall we be disappointed. Why? For if we seek him, we shall find him. But therewithal let us look well to it, that there be no feigning nor dubblenesse in us: for God cannot away with such hypocrisy.  
And now it is immediately said, When these adversities are come upon you, ye shall return to your GOD and obey his voice. And because the Lord is merciful, he will not forget you nor cast you out of his presence, nor out of the couenaun● of your fathers. This serveth to express yet better the doctrine which I touched where Moses said, When these miseries are come upon you, then shall you seek your God. For he showeth that men play the drunken folk so long as God dealeth gently with them: and that they cannot perceive their sins, except they be made to smart. When these miseries have caught hold of you, them (saith he) etc. By the miseries that he speaketh of, he meaneth the punishments wherewith he had threatened the people before. To be short, God must be feign to show us his wrath to our faces, and to make us to feel it: or else we conceive it not. And we see it is so. For when we be daily told of God's wrath, we make but a sport of it, it moves us not a whit. And why? Because we be earthly and fleshly, and therefore God is feign to make us feel his wrath and vengeance according to our rudeness. Yet notwithstanding we be still nice and tender, insomuch that if we feel any thing amiss in our bodies, and that we have not our own desires: we be by and by vexed & grieved, and by that means God amendeth us. Not that we be humbled at the first stripe: but we come to it by little and little and as it were by degrees, so as in the end God maketh his corrections available. And whereas I say that God bringeth us home to him by the chastisements that he sendeth us: that is not general to all men. We see that the unbelievers become the frowarder, insomuch that when God chastiseth them for their sins, they storm against him, they gnash their teeth, and in the end they fall to despair. But this saying concerneth those that are rightly of God's Church: those when they be chastised are willing to return to God in their adversities. Thus ye see what Moses meant to express in saying, When these miseries shall have caught hold of thee. As if he had said, so long as your God suffereth you to live in rest, so long as he setteth not your sins before you, so long as he calleth you not to a reckoning: you think yourselves out of danger, and that no man can hurt you, and (which worse is) your faults never come to your remembrances. But if ye be once pinched with adversity, then will ye cling to your God. Hereby we be warned again, to bear the corrections patiently which God sendeth us: for they do us good: whereas prosperity blindeth us and breedeth our destruction. True it is that gods gentle handling of us, ought not to cause us to despise him nor to neglect him. When God showeth himself loving towards us, surely we ought to be the more inclined thereby to love him. But what? Our dragging clean backward, bewrayeth that prosperity is not good for us. And therefore our Lord must be feign to scourge us. Wherefore let us learn not to be grieved out of measure when God beateth us so with his rods: but to bear his stripes meekly, forasmuch as we see that the end thereof is to our welfare according as it is said here, when thou art pinched with adversity. Yea and if our Lord having smitten us after one sort do double his stripes: let us not murmur against him as we be inclined to do. For [sometimes] they that have been patiented in some one adversity, fall to storming and chase against God when it cometh to the second or the third. But we must not do so. For on the contrary part, we see our Lord withdraweth not his hand at the first as soon as he hath chastised us once: and we abide by it still. In deed when we feel any adversity, we will set a good face upon it at the first, and say, very well, seeing that God chastiseth me. I must return unto him. But let him turn his hand on the other side: and we fall to fretting and chafing by and by. Therefore we must be chastised thoroughly: that is to say, God must let us alone in distress, & adversity must so overmaster us, as we may be thoroughly tamed, & it may so stick by our ribs, that when he shall have withdrawn his hand, we may remember it all our life after. Then let us learn that we must be patiented in our adversities, not only for a day or twain, or for some affection: but so as we hold out quietly under the hand of our God, even when he dubleth and increaseth his stripes. That is the effect of the thing which we have to mark.  
Now when Moses saith, The Lord thy God is merciful, and therefore he will not forsake thee nor cast thee of: he bringeth back the people to the nature of God that they might hope to be received to mercy, if they repented them of their sins. And it is another very notable point. In deed I have touched it heretofore: nevertheless, Moses maketh a larger declaration thereof, and not without cause. For like as he had erst said that GOD is a fire which consumeth all things: so it behoved him to show on the contrary part, that God's nature is loving and gentle, and that he is ready to forgive the faults of such as acknowledge them. And that also is the cause why God telleth us so often of his mercy. But whatsoever be said to us concerning his goodness: yet can we not trust in him as we ought to do. There is not any thing harder to us than to assure ourselves of the goodness and fatherly love of our God. It is a great thing, that when God shall have avowed a hundred thousand times, that he loveth us & will be favourable to us: yet we continue still in a wavering, and stand disputing upon the matter, & feed our own distrustfulness, as though we would needs disable the record that God giveth us of his goodness. Now then, it is not more than needeth, when Moses telleth us that God of his own nature is pitiful. It is a property that is evermore attributed unto him, and that not only in this text, but also in other places as we shall see hereafter: 
Deut. 〈…〉  and the Scripture is full of the same doctrine. 
Psa. 〈…〉  And why? Because that else it were not possible to assure men, forasmuch as they be so given to unbelief, as they still martyr themselves, and are always in perplexity and unquietness, bearing themselves in hand that God will never be at one with them. True it is that (as I have said already) we be but too hardy in doing evil: but when we should assure ourselves that God will have pity upon us, & when we should seek him: then doth our unbelief bewray itself. Not without cause therefore doth Moses say here that God is merciful, to the end that the people might conceive God's nature and take hold of it, which is altogether contrary to their own, as God himself avoweth in other places. 
Esa. 45.8.  My thoughts (saith he by his prophet Esay) are not like yours. For if a man be offended, although the wrong that is done him be but small: yet is there no means to pacify him, there will always remain some root of displeasure in his heart. Now we imagine God to be like ourselves, & we measure him by our own yard. For this cause he protesteth thus: 
Esa. 45.9.  look how far heaven is from the earth, so far are my thoughts from yours. And therefore assure yourselves I seek nothing else but that all such as have offended me should be at one with me. Yea & although your misdeeds be never so grievous & heinous: Yet so it is that I am ready to forget them out of hand. So then let us hearken to the texts of holy scripture, where God telleth us that he is slow to wrath, patiented, and ready to forgive the faults that are committed against him. Let us bear this in mind, that it may be as a foundation for us to build upon, when the case concerneth the forsaking of our sins, that we should be sorry for them, and obtain the mercy that God hath promised us. Thus much concerning that point.  
But it were not enough for us to know God's nature, except we had his promise, and that he showed us his will there. For the Papists, the Turks, and the Paynims also can well enough say (as they have always said) that God is merciful but they cannot seek it to taste thereof. And the reason is, because they do not stick and lean to his promises. True it is that when they have once imagined that God is merciful, they enter into many questions. Yea but in deed (say they:) what wot I, whether this mercy serve for me or no? And afterward they put God's mercy into the balance with their sins, and stand as folk dismayed at it. Then is there a certain confused imagination of God's mercy in all men: but yet can they not trust to it, neither can they return unto God, with full persuasion that he will reach them his hand to succour them. And why? for they have not his promises. So much the more therefore doth it stand us in hand, to mark well this text of Moses when he addeth: The Lord thy God will not forget the covenant of thy fathers which he swore to them. And so besides the knowledge which we have that God is merciful, and will receive sinners when they come unto him: let us mark well that it behoveth us also to have his promises to rest upon, so as our coming unto him may be because he calleth and allureth us, because he hath showed us his will, because we need not fear that we shall lose our labour. And why? for we have a warrant that GOD will hear us. But Moses saith expressly here, the covenant of thy fathers which he hath sworn unto. And why [hath he sworn unto it?] Because it is not enough for us to know that God hath promised to receive wretched sinners & to pardon them: except we know also that his promises are directed specially unto us, and can apply them to our use.  
True it is that his promises stand not upon men's doings, neither is it in every man's power to warrant himself that God will show him favour. For do we think him bound to us? Upon what assurance shall I conceive in my head, that God will accept me? That were a devilish presumption. God then must be feign to prevent us: he must be feign to promise us of his own free goodness, that although we be wretched & miserable: yet nevertheless he will have pity upon us. So then, if we will obtain forgiveness of our sins: we must begin at gods promises.  
But it is not for nought that Moses saith, the covenant of thy fathers. That is to say, the covenant that was made with thy fathers, which is as their peculiar inheritance. Now than we see how Moseses meaning is, that to come unto God, we must not only consider that he hath promised to be merciful to sinners: but also every of us must apply it peculiarly to himself, so as he can say, in deed I am a wretched creature, I am plunged in cursedness, there is nothing but despair for me. No verily, if thy God should not show thee mercy. As how? It is to thee that he speaketh when he saith, Come unto me all ye that are weary and overladen, 
Matt. 11.28.  and I will refresh you. Thou art of that number. Now then assure thyself that thy GOD giveth thee his promises, to the intent that thou resting upon them, mightest be sure of his goodness, that it cannot fail thee. Wherefore let us not doubt but that the promises which God hath made to his Church are ours, & that every of us ought to apply them particularly to his own use and benefit, so as when any man is in perplexity, that he woteth not what to say, he must always come back to this point, how now? 
Psal. 145.19  hath not thy GOD promised that he will pity such as call upon him? Yes in deed: but I know not whether I be of that sort or no. Why? have I not been baptised in the name of our Lord jesus Christ? Have I not his holy Supper as a second pledge, whereby he showeth me that he receiveth me into the number of his children? Be thou out of doubt therefore seeing thou hast so many records, that thy God will be favourable to thee, and fear thou not but he will show thee mercy. Thus ye see the cause why Moses speaketh here expressly of the covenant of the fathers, as it was made with their father Abraham, and to all his seed after him: For otherwise it would not have booted at all in the time of Moses. But forasmuch as GOD had said, I will be thy GOD to a thousand generations: 
Gen. 17.7.  his offspring is comprehended in it after his decease. And therefore the jews ought to have assured themselves by the virtue of the same covenant, that they should be received: so as if they repented them of their sins, they should always find the mercy that they had need of.  
And now let us understand, that seeing God vouchsafed to extend his goodness to the children of those with whom he had made his covenant: and that although they were slidden back and utterly turned away from him, and had quite forsaken him, yet notwithstanding he ceased not to show them mercy. Now seeing he speaketh nowadays unto us, and the voice of our Lord jesus Christ soundeth loud in calling us, to reconcile us to our God, and that the forgiveness of sins is preached unto us in his name, 
2. Cor. 5.18.19.20. Eph. 2.17.  and tidings is brought unto us that God desireth to be friends with us, and that all war should be laid aside between him and us: let us assure ourselves I say, that it is not for us to be wilful and stubborn, but that it behoveth us to submit ourselves to our God: and therewithal to assure ourselves thoroughly, that this promise of his is not deceitful. Why? for the covenant is ours, so as our God intendeth not that his promises shall vanish into the air, but that they shall be steadfast towards us, so as every of us may far the better by them. Thus much concerning this saying of the covenant of the fathers.  
But yet herewithal Moses faileth not to show, that it was not men that did first make the covenant with God, but that God did prevent them: and that it is he, that of his own free goodness hath bound himself unto them. And for that cause is it said that God swore to that covenant: and both of them are right necessary. For as I have told you, if we take not Gods promises as peculiar to ourselves, it is unpossible for us to be so grounded upon them, as to call upon him with a steadfast heart, but we shall be ever wavering. Therefore we must be fully persuaded, that God maketh us partakers of all the benefits that he promised to our ancestors. And when we be once at that point, we must also consider on the otherside, that it is not for us to be on the forehand with God, neither doth our Lord tarry till we come to seek him: but it is he that hath prevented us with his mercy. To be short, it is he that hath vouchsafed to take us for his children: and although we were strangers unto him, & had not in any wise deserved to have any acquaintance with him: yet notwithstanding he hath vouchsafed of his own accord to link himself with us. It behoveth us to think so. For if we know not that God's promises are of free gift: we will fall to seeking of some desert and worthiness in ourselves, and we will say, that was the mean whereby to come unto God: he bestowed such a benefit or gracious gift upon us, because we deserved it: we have gotten such a thing by the means of our own virtues. Let us beware of such fantastical imaginations, and let us not think to do ourselves any good th● way. So then let us bear in mind, that whereas God hath declared his covenant unto us, & calleth it ours: yet notwithstanding he will have us to know, that his vouchsafing to utter himself unto us, & to give himself unto us, is of his own accord without being bound thereto, insomuch that we did rather deserve to be utterly rejected at his hand. And Moses thinketh it not enough to say ●ingly that God made the said covenant: but he addeth also that he swore it: and not without cause doth he set that further here. For as I have declared already heretofore, when GOD speaketh, we inquire whether the thing be so or no. Truly such manner of enquiring is very wicked. But what for that? Our unbelief beareth such sway with us, as we cannot simply trust unto GOD. Therefore doth he supply our want, and sweareth to warrant his word the better which he hath given us. If we believe not a man upon his bare word, we do him wrong. And therefore are mortal men put to their oath, because they be inclined overmuch to vanity. But when God sweareth at our request, what a thing is that? For seeing he is the unchangeable truth: why should not men trust him as soon as the word is spoken with his mouth? But hereby we see how froward we be, and on the otherside we see also how God beareth with us in humbling himself so far as to swear for our sakes, because he seethe that we would else be always unquiet, and that we should still be tempted to doubt. Therefore vouchsafeth he to confirm us by swearing, to the intent we might be the better assured of the hope of our salvation, and not doubt any more of his promises. Thus much concerning Gods swearing.  
Now again Moses showeth after what manner men ought to seek GOD: and he showeth it by deed. He had said afore that such as seek God: with all their heart and with all their soul, shall find him. And now he showeth by what means men shall yield good proof thereof, that is to wit of their true and unfeigned repentance: that is to wit, by obeying the voice of God. For men will make brags enough that they bear a good heart to Godward: and we see daily this shamelessness, that such as have not one vein that tendeth to Godward, cease not for all that to protest with full mouth, that they love God, and they bear the world in hand that they be wonderful zealous. But there Moses bringeth us back to the trial. We must show whereby, (saith he,) so as it may appear by our fruits that our sins mislike us in deed, and that we be desirous in very deed to seek God, to stick unto him. And how may that be done? Even by obeying his voice, according as we know also that obedience is the thing which God preferreth before all other sacrifices. 
1. Sa. 15. ● Psal. 5●. ●  And that is a thing worthy to be well marked. For Moses here setteth our two things: The one is, that when men brag of their willingness to seek God, if they show it not in good earnest by their whole life, so as it may be known by their fruits: a men may well tell them that they lie, and that they do but mock with GOD and the world when they say, we be sorry for our sins. That is the thing which we have to mark for one point. Therefore let us try our repentance by the said rule. When we seem to ourselves to seek God: let us look that it be with lively repentance, not in feet, hands, or eyes: but in the reformation of all our affections, so as they may be given over all wholly to follow God & his word. If it be not so with us: all that ever we can say of repentance, is but mockery. Mark that for one point.  
The other is the obeying of God's voice. When as he speaketh of the obeying of God's voice: it is to exclude all the fond devotions of man's own inventing. For when men intent to serve God well, how go they to work? Me thinks (say they) that such a thing is good: and thereupon they set up goodly gay services. Moses therefore excludeth all these things, in saying that we must obey the voice of our God. Wherefore let us see that we submit ourselves unto him. Because we see the world is so greatly given to invent fond devotions: let us for our part learn to know, that whatsoever is of man's devising, is plain deceit, and even the high way to lead us to destruction: and that the only way to please God and to make our life allowable before him, is simply to obey his word, & to submit ourselves to him, when he provoketh us to repentance, assuring ourselves that it is the very means also whereby we may obtain salvation, though we have deserved to perish a hundred thousand times.  
Now let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to make us feel them better than we have done heretofore, yea even in such wise, as having condemned ourselves for them, we may not forbear to rest upon his promises, and to resort unto him, and to pray unto him, that he may have pity upon us, as he that desireth not the death of sinners, but that they should come home again to him, for as much as he is ready to admit them to the salvation which he hath promised to his children. Wherefore let us repair unto him, even in the name of our Lord jesus Christ, and if we convert not at the very first as soon as he chastiseth us, let us pray him to make us to proceed in true repentance from day to day, by forsaking the vice that is in us, so as he may govern us by his holy spirit, and the world may perceive that God's word hath such authority over us, as we desire nothing but to fashion ourselves all wholly thereafter. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

On Tuesday the iiii. of june. 1555. The xxvii. Sermon, which is the ninth upon the fourth Chapter.  
32 For inquire thou now of the days past, which have been before thee, since the day that God created man upon the earth, and from the one end of heaven unto the other, if ever there were done so great a thing as this, or if ever the like thing have been heard of.  
33 Was there ever any Nation that hath heard the voice of God speaking out of the mids of fire, as thou hast heard and yet continuest alive?  
34 Or was there ever any God, that assayed to go and take him a people from the mids of another people, by temptations, signs, and wonders, by wars and strong hand, by stretched out arm and great terribleness, as the Lord your God hath done in Egypt before your eyes?  
35 He hath made thee to see them, to the intent thou shouldest know that the Lord is God, and that there is none other but only he.  
ALthough that all the things that ever God did, aught to serve for our learning, & we know not any thing but by ancient stories: yet the later that things were done, so much the better ought they to touch us. And although we ought to profit ourselves by God's works when we behold them a far of: yet ought they to move us much more, when they touch ourselves and concern our own persons. If a thing be told us, which we never saw: yet ought the story to serve to waken us. But if we be able to bear witness of it ourselves, so as our eyes have seen it, and we have not had it by other men's report, but every of us is able to avow it by his own experience: ought we not be much better and much more assuredly taught by it? In like case is it when any of us shall have seen or perceived any work of God: for he ought to be touched so much the more to the quick. In the selfsame respect doth Moses now speak unto the people, Look about thee, inquire of the ancient times, see whether thou canst find that ever there have been any such wonders wrought since the creation of the world, as God hath done in thy sight. Seeing it is so, thine unthankfulness shallbe the more unexcusable, if thou acknowledge not so great a benefit, by persuading thyself fully, that there is none other God than the same that hath uttered himself to thee, & hath given thee so evident and infallible tokens of his majesty. Therefore have a regard to serve the God that hath purchased thee: for thou canst not henceforth allege any cause of ignorance. Now by the way we have to mark, that the intent of Moses is, to put a difference here between the God of Israel, & all those that were worshipped [for God'S] in the world: and not without cause. For when men have forged any God to themselves, they may well toil themselves to serve him, but it shall turn to their condemnation. Why so? Because they rob God of the honour that belongs to him, to give it to a creature or rather to a shadow. For if we make idols, they be not worthy to be reckoned among God's creatures. If we imagine of God after our own liking: it is but vanity and leasing. So then, when men worship the thing that they have conceived in their own fancy: 
1. Cor. 8.4.  they convey the glory of the living God, not only to creatures, but also to that which is nothing at all. Therefore it is very expedient for us to know which is the true God, that we may worship him. For even at that time the world was perverted, so as all men went wandering in their own superstitions. Although God manifested himself so many ways: yet notwithstanding, like as the world was blind and ceased not to entangle itself in all errors: so every man forged idols to himself. True it is, that all men said, we have a religion, and our intent is to serve God: but yet for all that, there was no soundness, there was no understanding among them. 
Gen. 17.7. Exod. 19.6. 2. Pet. 2.9.  Behold, God gathered his people together, accordingly as he had choose the house of Abraham, and according to his saying that the same should be to him a holy lineage and dedicated to his service. Seeing then that the jews were not mingled with the other nations of the earth: they should have considered that they ought not to have had any fellowship with the unbelievers, so as their religion should have been entangled and doubtful: but that being sanctified to the maker of heaven and earth, they should have worshipped him purely, and submitted themselves under his obeisance. Now than we have here the counsel of Moses, or rather the counsel which the Ghost intended to utter in speaking here by his mouth. And (as I have told you) that this doctrine is very profitable, so ought we to be the more heedful in marking it. For naturally we be inclined to go astray. Insomuch that although we had no occasions before our eyes: yet would every of us deceive and beguile himself. And again, the devil ceaseth not to offer us many illusions, to dazzle our wits withal, and to make us serve from the right and pure religion. Seeing then that there is such vice in us, and that we be hemmed in on all sides with so many dangers: let us learn to make our profit by his doctrine.  
True it is that the thing cannot be said to us nowadays, which Moses telleth the people of Israel here: for Gods showing of himself to us, or his stretching out of his arm to deliver us, hath not been of any late continuance of time, as was his speaking to that people from the midst of the fire: but yet nevertheless the same exhortation belongeth unto us also. And why? For Gods choosing of the people of Israel to himself, and his declaring of his wonderful power for the recovery of them, was not to the end that they should know him and worship him as the true God, by the space of a hundred years only: but to the intent that the remembrance of the same redemption should continue to the world's end. Then let us mark well that Gods delivering of the children of Abraham from the bondage of Egypt, was to the end that we also in these days should take him for our true GOD which hath all power in his hand, which disposeth of his creatures, and which created the world and governeth it. Sith it is so, although our eyes have not seen the miracles that are rehearsed here: yet ought we to make our profit of them, and to be edified by them, so as we may be sure that we have not an uncertain GOD, nor a religion forged at aladuenture, or at the pleasure of men: but that it is the very true GOD, who hath given so good proof of his power at once already, as we have no cause to doubt of him, or to think his majesty darksome, or to stand scanning whether he ought to have superiority and pre-eminence or no. For he hath showed that all the world is his, and that all that ever was worshipped at that time in the world, was but idols. Thus ye see how this text is to be taken that we may apply it to our own profit. For it is not enough for us to know what Moses meant in speaking to the people of Israel: but we must understand likewise, whereto the same doctrine serveth us at this day, so as we may receive instruction by it.  
Now before we pass any further, let us mark the words that are set down here. Inquire (saith Moses) of the days of old time, since God created man upon the earth. Here he showeth us that our negligence is partly the cause that we know not God. True it is that we cannot attain to his high majesty by our own wit: for our sight is too short. Nay (which more is) not only God's highness is incomprehensible to us: but also when we think to come near him, it overwhelmeth us. We be blind wretches that have nothing but darkness in us: and God in respect of himself dwelleth in unapprochable light. But yet for all that, if it be well and thoroughly considered and looked to: 
1. Tim. ●●  it will appear that men make none account of seeking GOD, but forslow it as a thing of no profit. So then let us mark the exhortation that is made here, that at leastwise when God worketh, we may apply all our wits earnestly to consider it, and that if there be the like endeavour in us as we make reckoning of, we may prefer that before all other things. For what a thing is it if we know not him that made us and fashioned us, and by whose power we have our being still? When we shall have ranged about heaven and earth, and yet know not God: must we not needs be wretched? Now then let us learn to be more diligent to know God and religion that we have been. And this stretcheth very far. For we see how we be sharp-sighted and forecasting in worldly things, and we spare no pains in the behalf. If the case concern our own commodity or profit: we need no great calling on, for nature leadeth us thereunto. But when we should go to Godward, and seek his will: then we have no leisure, every of us findeth an excuse, we be letted about other things. And is not this a token of great naughtiness? So much the more therefore ought we to come back to that which is told us here: namely that we be so far of from being excused now adays: that if we be negligent and seek not after God, nor inquire how things go, nor what God hath done, nor what he teacheth in his Church: we shall be condemned by this text. For it is said, Inquire of the days of old time, since God created the world. True it is that all can not be so great Clerks as to know all things that were requisite: but yet ought we not to sleep in that behalf, as though the knowing of God were a thing of no value. Therefore let us learn to place it in highest degree, so as all the rest of our cares and businesses may be put under it as inferior to it, as good reason would that they should be. Now Moses saith expressly, since God created man upon the earth, because that that people had been taught concerning the creation of the world. But that was not known everywhere: insomuch that when those which took themselves to be very wise, were demanded how long it was ago since the world was created: some would make it six times as long ago, and othersome thirty times. Wherein it appeareth how God punished their shameful negligence. And whereof came it that men knew not when the world was created: but that they were contented to shut their eyes, and to know nothing that had been done? Wherefore seeing that men do wilfully shun instruction: it is good reason that God should give them over to such beastliness, as they should not know from whence they came, nor what their original was, but be utterly dulled. And for the same cause Moses speaking to the people whom God had reserved to himself, did put them in remembrance of the day wherein man was created upon the earth.  
Now he saith, Inquire from the one end of heaven to the other, to wit if ever there were so great a thing, or if ever man heard of the like. After he hath spoken of the time, now he speaketh of the places. As if he should say, If folk will make good inquisition, it is not enough for them to know what things God hath showed to themselves: but it were meet for them to seek about every where, and to mark well what they find, and to call to mind the things that have been done in far Countries. Therefore consider well (saith he) what hath been done from the one end of the heaven to the other. And this is it that I said afore, namely that we must profit ourselves by all God's works, and although we behold them not with our eyes, yet if we do but hear of them, and tidings is brought us of them from a far, we must honour God in them. In deed if we be witnesses of them, they ought to touch us so much the more. But yet howsoever the case stand, we ought to do our endeavour to know the things that have been done in strange Countries, according as is said here. And when as Moses saith, so great a thing: thereby he showeth that the more that God manifesteth his power: the more ought we to be ravished with wonderment. In deed there is no work of God so small, which ought not to move us to acknowledge some token of his Majesty therein. If we do but look upon a fly: surely we have there wherefore to magnify God. If we see but the slip of an herb, or any other thing be it never so little: we have therein whereby we ought to acknowledge the wonderful workmanship of God. But if he do moreover work much more evident miracles, ought not all our wits to be much more occupied or spent about them? When God doth after a sort alter the order of nature, and worketh after a new and unaccustomed manner: is it not all one as if he should rebuke us for our negligence and say unto us: Seeing you knew me not for God by the accustomed order of nature, at leastwise think upon me now when I go to work after another strange fashion, and consider ye whether I be God or no. Thus ye see what Moses meant by saying, There was never yet so great a thing, neither was there ever the like heard of. Let us mark well therefore that to attain to the right knowledge of God, when we have ranged up and down through the whole world, and spent all our wits in looking upon all things whether they be great or small: if God give us any such inclings of his Majesty as may move us more than ordinary, we must be wholly ravished thereat, and yield him the honour that is due unto him. And how that aught to be done, it shall be declared more plainly anon: for as now I do but go through the words of Moses severally as they lie.  
He saith afterward, Was there ever any people that heard the voice of their God speaking out of the mids of fire, as thou hast done, and yet continuest alive? Here among other things Moses allegeth that God had spoken to his people out of the mids of fire. For it was a visible sign of God's Majesty, so as it was not for them to doubt any more whether he were the living God, seeing they heard his voice thundering from heaven, and therewithal saw a great thick cloud and a flaming fire. Now seeing that this appeared to them: was it for them to inquire any more whether it were God or no? No verily: for the thing was most evident. And furthermore, here Moses upbraideth the people covertly with their lewdness, if they continue slow still in doing homage to the living God, seeing that all the heathen were inclined yea and wilfully wedded to their superstitions, and yet knew no cause why. For had the Heathen men been asked by what warrant they worshipped their idols: they would have answered, by reason of their miracles. Yea, but what manner of miracles were they? fantastical imaginations, devilish illusions, and enchantments. But behold, Moses speaketh here of a thing that was known: the hearers of it were present to bear witness of it. For he saith, ye heard the voice of your God from out of the mids of fire. Seeing that your GOD hath showed himself to you so familiarly: there remains no excuse for you, if you worship him not as your GOD. Either ye must forsake him through wilful rebellion, or else ye must needs grant that there is neither power, Majesty, nor glory in the whole world, other than that which was showed unto you, when the law was given you.  
But let us mark by the way, that Moses matcheth here the word with the miracles. For the miracles had booted them nothing at all, 
Deu. 4.11.12  if doctrine had not been matched therewith, as hath been touched heretofore. But yet is it good for us to be put in mind of it again, and it is not for nought also that the holy Ghost repeateth it in this text: and we shall see it mentioned yet again hereafter. If the people of Israel had but only had some visions, 
Deut. 4.36.  to do them to understand which was the living God that had brought them out of the land of Egypt, and in the mean while had been let alone in their ignorance, so as they had had no law, no rule, no promise of salvation, no instruction of Religion: all the rest had been to no purpose. It is true that they might have lived, being once delivered from bondage: but what had the end of it been? They had become but a barbarous people, and they had corrupted themselves with superstitions as the Gentiles did. But when as God, (after his declaring of himself unto them, and after his showing of his Majesty unto them as it were in a mirror or rather a lively picture) did also teach them and give them a sure Law: he led them into a Religion that was sacred and holy. And so ye see that God gave them such an evidence as was fit for their salvation.  
Now remaineth how Moses addeth, That the people having heard God's voice, continued still alive. Whereby he doth us to understand: that it is a special grace of God that we be not consumed by his presence and by his word. It is said that the mountains melt at the sight of him. 
Psal. 68.9. & 97.4 5. and 114 7. Psal. 9.3.  And again, that if he do but cast his eye upon the whole earth, it quaketh. For God's Majesty in itself is so terrible, as it were enough to sink the whole world. When he speaketh, his voice doth not only scare all creatures, but also utterly dismay them, yea and even bring them to nothing. Therefore it is a great miracle, that mortal men being so frail and brickle, and being no better than a shadow: are enabled to hear God's voice, and yet are not consumed thereby. So then, Moses showeth here, th● God did not only make the people of Israel to perceive his Majesty & heavenly power: but also gave them a loving taste of his grace and goodness therewithal, to the intent they should not be too much dismayed at it, but rather have their wits at liberty and well settled to acknowledge, Behold, my God hath showed himself to me, & therefore it is good reason that I should serve him and submit myself wholly unto him. Thus in effect we see two things: whereof the one is that God showed not himself to his people without teaching them by his word: & the other is, that the same word was not only so warranted as they might know it to be the word of God, and submit themselves unto it: but also was made sweet & amiable so far forth as was requisite. The people could not but be partly afraid (as I have declared already) when they perceived the Majesty of God: but yet howsoever they fared, God did so moderate his rigour, as they perceived him to be their father in that he showed them such reason.  
Moses addeth immediately, Was there ever any God that took upon him to bring a people from among other people, by temptations, signs, wonders, wars, and a stretched out arm, as thou knowest that thy God hath done in bringing thee out of Egypt? Here Moses purposeth expressly to confirm the people in the Religion that had been given them, to the intent they should not yield themselves to any of the great number of superstitions that reigned everywhere at the same time, as we be commonly wont to do. Truly if a people have ancient customs, they be loath to forego them. And why? Because pride maketh us to like well of the things that grow in our own garden, (as they say:) and to our seeming, all that ever other men have is nothing in comparison of that [which is our own.] But if God call us to him, and teach us faithfully what we have to do: we be so wildheaded as we cannot abide the things that are showed us. We fall to seeking of this & that: behold (say we,) in such a Country there is such a custom & such a fashion: & why should not we have the same as well as they? Also we see how the unbelievers upbraid Gods children that they will needs be too wise, if they hold themselves in awe under God's word. What is it that the Papists do cast us in the teeth withal now adays? These are the men (say they) which take upon them to renew the world, they will needs be singular by themselves, as though they had nothing at all to do with the rest of mankind. For this cause doth Moses say here, Pass not you for it though you see so many Nations have divers fashions, so as every of them hath a Religion contrary to yours, and that you be alone by yourselves. For why? Your God hath chosen you in such sort, as he hath showed you that ye may be bold to defy all other nations. For hath it ever come to pass, that any god hath taken upon him to convey a people from out of the mids of another people? Seeing then that you are so shooled out, have ye not a sure warrant that GOD will not have you to mingle yourselves with other Nations? Therefore if ye have an eye to Gods bringing of you out of the land of Egypt, ye shall always be put in mind, that the Religion which ye hold of him is good and holy, and ye may hold scorn of all other religions in the world. And moreover, although other nations be greater than you: yet may ye be bold to spit at their superstitions. For God hath sufficiently showed, that he hath not given you his Laws and Ordinances in vain. And why? For he hath brought you out by yourselves: which never befell to any people of the world but you.  
And to the end that these things should be the better esteemed: Moses showeth here, that the said deliverance had no common thing in it. For it was wrought (saith he) by temptations, signs, wonders, wars, strong hand, and stretched out arm. When as he saith, by temptations: he meaneth that the proofs were so notable, as the matter ought to be out of all cry. Seeing then that God had given them so many tokens: was it not enough to lay it wide open to them, that the idols of Egypt were nothing, and that Pharaoh with all his power was unable to do any thing against the God of Abraham? True it is that the words Signs and wonders import the self same thing: but yet is it not without cause that Moses useth such diversity of terms: And why so? For we see how lightly men overpass Gods works, and make very slender reckoning of them. Therefore was it requisite that Moses should use such terms and speech, to set the more estimation upon the excellent greatness of the things that God had done in Egypt. Behold, (saith he,) thy God hath given thee signs and wonders, he hath used his strong hand & stretched out his arm, in delivering thee from such bondage: and therefore know thou thereby that he hath sufficiently warranted his Law, and the rule whereby he will have thee to live, & whereunto he hath put thee in subjection.  
Now he presently addeth thereunto, That this was done before their eyes, so as they were certified that GOD was their maker, and that he only was the true GOD, and that there was none other God before him. Here again Moses intendeth to prove the people the more unthankful, if they profited not themselves by the things that they knew by experience. Thine eyes (saith he) are witnesses of it. As if he should say, If God of his gracious goodness did but send thee messengers to tell thee of the things that he had done: yet oughtest thou to receive the things that were told thee. But now it is not any other body that maketh report of them unto thee: but even thy God himself hath showed them unto thee, and therefore there is no further excuse for thee, for it hath been showed even to the sight of thine eye: and what more? that the Lord is the true God, (saith he) and that there is none other but only he. Here we have the same thing to mark which hath been touched already: namely that Moses speaketh not simply of miracles or wonders, as it were to make a rehearsal of them: but also showeth the end whereto they tend, which is that God should be magnified. And it is a very profitable lesson, [to understand] that when we have such things, we must learn in any wise to glorify our God by them. And had this point been well observed, the wretched world had not been turned aside to so many superstitions as it hath been, under colour of false miracles. Whereof cometh it that creatures are worshipped in Popery, but under the colour of false miracles? O (say they) such a Saint hath done a miracle. And under th● colour God's glory must be diminished, insomuch that look how many miracles there are, so many stops are there to withhold the wretched world from coming unto God, and they be even fond gasingstocks also to make men stand poring upon the creatures. Therefore doth it stand us on hand to mark the things so much the better, which are told us here by Moses: that is to wit that by miracles God will have himself only to be known without matching of any companion with him. He will have his glory to shine forth in such wise, as men shall stoop to him alone, and yield him all the pre-eminence. To be short, (as Moses saith here) he will have men to know that there is none other but he, neither above nor beneath. According whereunto he forwarneth us here to make any undergods or meanegods, and doth us to understand that the sovereign God will keep his state still, so as he will not abide that men shall in any wise abase it, nor diminish his Majesty, nor part his offices among his creatures, to allot any piece or portion of it, be it never so small, to one or other: No no, he will continue alone by himself. Thus ye see what we have to mark in effect as concerning those words of Moses.  
But now let us come back again to make a short conclusion of the chief matter which I have touched: which is, that Gods declaring of his strength and power in such wise, was to the intent he might be discerned from all the idols of the world, and that his people might be tied to the religion that he had delivered them. Nevertheless it belongeth to us also, and in very deed it behoveth us to apply it to ourselves. And surely seeing that God hath authorized his law by so many miracles: let us assure ourselves that he delivered not a doctrine of two or three days, but such a one as should continue for ever: in so much that the ratifying which he added unto it, aught to have full force even among us at this day. Is God's Law abated, I mean as in respect of the substance? It is true that the Ceremonies are no more in use: they were all laid down at the coming of our Lord jesus Christ. 
Eph. 2.15. Col. 2.4. Herald 9.10.11 Mat. 5.17.18.  But as for the doctrine of the Law, which containeth the promises of salvation, the covenant whereby God hath chosen those whom he will have to be of his Church, the records of the forgiveness of our sins, and finally his will to show us the true rule of good life: all this continueth still, and shall continue to the worlds end. Wherefore let us mark well that all the miracles and wonders that were wrought in delivering the people of Israel out of Egypt, do serve us at this day for a confirmation to cause us to receive God's Law with all reverence, and to assure and warrant us that it is not a doctrine of man's devise, but of Gods own thundering down from heaven. Let that serve for one point.  
But yet notwithstanding, we have a greater confirmation given us in our Lord jesus Christ. For God hath appeared more visibly in him, than he did to the fathers in the time of the Law. 
2. Cor. 3.18 Hebr. 1.2. 1. john 1.1. Colos. 2.9.  We know that the whole fullness of the Godhead dwelleth in jesus Christ, and that the same hath been known well enough in him. Sith it is so then: we may better assure ourselves now adays, than the jews could in their time, that we have one God, of whom we ought not to doubt, and that we have such a Religion as was not invented by man, and that we ought not to go at all adventrue, but that we have a most sure way to walk in. And here ye see whereof we ought to glory. For surely it is an inestimable benefit, that we stand not in a mammering, to say, I would feign do well but I wot not how: but are fully persuaded that God alloweth our doings, and that we have to do with the living God: and may take upon us to compare ourselves with all the wretched idolaters and infidels throughout the whole world. True it is that the Papists pretend to worship the same God that we do: but we see how they serve from God's word. And therefore it standeth us on hand to put the thing in ure which I have spoken of heretofore: that is to wit, that it is not enough for us to conceive some Majesty of God, but we must also learn which is he, to the intent we wander not away in our own imaginations. For that is the thing wherein we differ from the Papists and the jews. The jews can say well enough that they worship the God of Abraham, and that they have the law that was given by Moses: but in the mean while they have renounced jesus Christ who is the end of the law, 
Rom. 10.4. 2. Cor. 3.15.  and they have the vail that blindfoldeth their eyes, & moreover they have so perverted God's service, that they be strayed quite and clean from the right way. Likewise the Papists will say that they worship God, and him whom he hath sent to be the Redeemer of the world: but yet for all that, men see how they have transfigured God, and abolished his service, & made a hodge-podge of all the superstitions of the Heathen, with the Religion that God ordained. To be short, there is nothing but uncleanness among them in that behalf. In respect whereof, ye see we ought so much the more to acknowledge the infinite grace of our God towards us, in that he hath so shooled us out from among the unbelievers. And we must also mark the mean: which is, that we have not only the miracles to prove that there is a God in heaven: but also that doctrine wherein God showeth himself fully to us, to the intent we should know him, and not have our eyes bleared any more, nor run roving here and there: but follow the doctrine that our God hath given us, and whereby it is his will to draw us to him.  
Thus ye see that the mean for us to put this saying of Moseses in ure, is not to look only to the miracles that have been wrought for the ratifying of the Law: but to go to the Gospel, and there to perceive that God hath showed himself to us again in far greater perfection than he did to the fathers of old time. Besides this, let us bear in mind the warning that I spoke of afore: namely that when we once know the miracles whereby God vouchsafed to confirm his Majesty: we must repair to his word, assuring ourselves that that is the very mean whereby God draweth us to him. Therefore whensoever we have God's word preached unto us, let us understand that it is a confirmation to assure us that he reigneth over us. And therefore let us take heed that we make our profit thereby, seeing he granteth us this grace and privilege, 
Eph. ●●●  which (as we see) is not common to all men. And let us pray him to seal the doctrine in our hearts by his holy spirit, which we hear with our fleshy ears, that seeing he hath once called us to the knowing of him, he will increase the same more and more, and so guide us as we may rather look up to heaven than poor upon the creatures and things that are mortal. Therefore let us have a constant and invincible faith in God which hath once manifested himself to us, so as we may defy Satan and all the abuses and errors that have been brought in by men.  
According to this holy doctrine we will cast ourselves down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as it may bring us to true repentance: and we therewithal acknowledge the grace and benefits which he hath powered out upon us, so as we may know better to make our profit by them than we have done, and not be negligent in considering his works, but diligent therein as becometh us: and moreover so receive the doctrine that is daily preached unto us, as we may apply our eyes to the discerning of the things that are daily showed us, and our good God make us to find his power and goodness by experience, as he hath done to others in all ages, that we may be the better confirmed in the love and obedience which we own him, so as we may never be turned from it whatsoever the Devil practise to turn us away from it. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Wednesday the v. of june. 1555. The xxviij. Sermon, which is the tenth upon the fourth Chapter.  
36 He made thee to hear his voice from heaven, to instruct thee withal: and on earth he showed thee his great fire, & thou heardest his words out of the midst of the fire.  
37 Because he loved thy fathers and chose their seed after them, he made thee to come out of Egypt in his presence, by his great power:  
38 To drive out Nations before thee, greater and mightier than thou, to bring thee in, and to give thee their lands to inherit, as is seen this day.  
I Told you heretofore that if God had but only wrought miracles when he brought his people out of Egypt, it would have been to small purpose: for they had had no instruction to lead them to right knowledge. But in as much as his word was matched with them, now there wanted nothing at all. And that is the cause why Moses exhorteth the people yet again, to consider how it is long of none but themselves that they know not God, yea even to attain to the heritage, not only of the land of promise, but also of the kingdom of heaven. Furthermore he telleth them that God's word had such majesty, as the people had no cause to doubt but it was God that spoke it. Assure thyself (saith he) that the voice which thou heardest was not a human or earthly voice: but thy God spoke as it were from heaven. It is true that the voice sounded from the mids of the fire that was seen upon the mountain: but here Moses meaneth that the doctrine was not dark, for as much as God gave certain signs of his majesty, to the end that the people's faith might be assured thoroughly. And for the same cause doth he use the word instruction, which signifieth not only to teach with words, but also to train on with often chastisement. As if he should say, thy God in this case hath as it were held thee in awe, so as it is not now lawful for thee to despise his law as though it came from an uncertain place. For why? It hath sovereign authority, thou canst not but thereby perceive that God hath declared himself to thee, to the intent thou shouldest worship his majesty and do him homage. Now than we see that the effect of the things which Moses declareth here to the jews▪ is that God had given them visible signs at hand, and as it were familiarly, to the end that his word should have due reverence, and be received obediently, and all things be done to the instruction of the people. And although Moses rehearse but the things that were done in mount Horeb, where the law was put forth: yet may we gather a general doctrine thereof. For we see how God stoopeth to our infirmity. Because we cannot mount so high as to come unto him, he cometh down to our slender capacity. Seeing that he doth so, ought not we to be the more provoked to submit our selves to him? and if we do it not, shall it not be cast in our teeth, that there was no let in him that we had not means and helps to instruct us with all? But what for that? In steed of coming to God, we have turned our back upon him and rebelled against him. Wherefore let us consider after what manner God apply himself to our rudeness, that we may be the more moved to resort unto him. And besides that, let us refer all things to the same end that Moses noteth here: which is, that forasmuch as God is so gracious to us as to show us his truth▪ we must embrace it, assuring ourselves that it groweth not in the world, but cometh from heaven. Therefore let the doctrine of salvation be received among us with all obedience. For else it is to no purpose for us to protest that we call upon God and are willing to honour and serve him. For the proof that he requireth thereof, is that we should hearken quietly to his word, and that our faith should be settled, so as we resemble not the unbelievers, who are always doubting: but stand upon this sure foundation, that it is God which speaketh it, & therefore it is not lawful for us to reply against it, but we must submit ourselves wholly in all points to that which he saith. Thus ye see what we have remember upon this place.  
And herewithal let us mark when this was treated of. For it is not without cause that Moses speaketh of this instruction. Why so? For if we be not subdued, it is hard for us to submit ourselves to God▪ nay rather we draw clean back from him. Therefore must our Lord be feign to correct this loftiness in us: and when he seethe us after that sort, either rebellious, or stubborn, or that we be dull upon the spur: he must use such means as he knoweth to be fit to reclaim us withal. We see how Moses saith here, that the wonders which were wrought at the publishing of the Law, served as it were for a nurturing, to the intent that the people should no more be so unruly as they had been before, but become more fit to be taught. But this vice reigned not among the jews only: it is to be found continually among all men. Therefore let us learn to make our own profit of the things that our Lord hath given us for the authorising of his word, that we play not the wood beasts, but behave ourselves as meek sheep and lambs, to hearken to the voice of our shepherd. This is the thing in effect, which we have to gather upon this place.  
And now he saith, Because God loved thy fathers, therefore hath he chosen their seeds after them: howbeit that he say, thy seed after him. Moses changeth here the number, and not without cause: for after he had spoken of the fathers, he returneth to one alone, that is to wit, to Abraham, because it was he with whom God made the covenant. And again it serveth to magnify the grace that is mentioned here, as shallbe declared anon more at large. The effect of the thing that Moses intendeth to tell the people, is that it is a great shame for them and that they be unexcusable, if they know not the goodness of their God. And why? Because God of his own free mercy chose them, not for that they were better than other nations, (as shallbe showed more at length hereafter) or for that there was more nobleness, worthiness or virtue in them: but for that it pleased him to love their fathers. Now we see that the meaning of Moses was as if he should have said thus: You have here an inestimable benefit above all people, namely that God vouchsafeth to reign among you, that he hath sanctified you to himself, that you be his Church, 
Exod. 19.6. & 1. Pet. 2 9  that you be his flock, that you be his children, and (as it is said in another place,) that you be a kingly priesthood. Assure yourselves this is not given you for any desert of yours, for have you deserved aught at God's hand? Are ye better than all the of the world? No: why then hath God given you such privilege? Not for any thing that he hath found in you: but because it pleased him of his own good will. And whereof came that? Even of his choosing of your forefathers. You were chosen of him before you were borne. And what was the cause that he chose your forefathers? Even his own love, (saith he): that is to say, because he marked them of his own free mercy, to shoule them out from the rest of the world: yea even at such time as Abraham was barren, and already stricken in years, 
Rom. 4.19. Hebr. 11.12.  and as good as decayed and half dead, when as yet he had no issue at all. And yet for all this, God chose him, so as that poor old fellow became the wellspring of your forefathers. Seeing then that God hath chosen you after such a sort, ye see there is none other cause of the coming of salvation unto you, but only his mere goodness. Now therefore consider how much you be bound to your God, and be not unthankful to him, neither suffer such a benefit to slip from you, so as ye should be bereft thereof through your own lewdness and unthankfulness. This in effect is the doctrine that is contained in this place.  
Now, that we may far the better by it, we have to mark first of all, that when God calleth us to be of his Church, so as he maketh us partakers of the Gospel, and of the things depending upon the same: it is not for that we went to him aforehand, but because he hath choose us. The word Chose is set down here to express the better that that thing came not of the people themselves, but that God was the first beginner thereof. That is one point which we ought to mark well. For it is not only here that the holy Ghost speaketh thereof: but all the whole scripture is full of that doctrine: namely, of telling us that we must not seek the cause of our salvation in ourselves, as who should say we were better than other men. 
1. Cor. 12.4.  We see that God giveth not his graces indifferently to all men: but that to set the greater show upon his goodness, he giveth that thing to one man which he denieth to another. We see that most men are destitute of the Gospel at this day: and we see that even where it is preached, most folk are as good as blind and deaf still. Now when the Gospel is preached in any place, it is a kind of choosing, and it is the very same that Moses speaks of here. Seeing then that God causeth his word to rain upon us, so as we have our fill of it every day: and in the mean season other much greater, richer, and nobler Cities want it and are destitute of it: let us understand that this so great benefit cometh not of our own seeking, neither have we obtained it by our own travel or policy: but it is GOD that hath chosen us to it of his own mercy. Mark that for one point.  

Eph. 2.8.  Again, whereas it pleaseth him to give us faith, so as we taste of his word, and are thoroughly fed with it, and it toucheth us inwardly at the very heart: let us understand that that is a second sort of choosing which god maketh of us. So then, let us yield him his deserved praise, for in withholding it from him we be traitors to him, and we bereave him of the thing that belongeth alonely unto him: and in so doing we set up ourselves as Idols in his steed. For a man cannot take a greater honour to himself, than to bear himself in hand that he is the author of his own salvation, and that it is he that preventeth God. If we imagine so, it is a defacing of God's glory. And therefore let us bear this lesson well in mind.  
Howbeit forasmuch as men are malicious, & when they cannot abolish Gods praise altogether, they darken it as much as they can: Moses excludeth here expressly all worthiness of persons, and all desert of works, in saying, it is the love of God. For it is not enough for us to know that God hath chosen us to himself: but we must also know what it is that moved him thereto, and how he was induced thereunto. Did he seek the cause of it out of himself? No: but his own love was the cause that he chose us. Now when the scripture speaketh of God's love: it meaneth that free favour which he beareth towards us, so as he respecteth not our persons nor services, nor aught else that we can bring. Sith it is so, let us consider here God's goodness two ways. For first of all when we have his Gospel preached among us, and his Sacraments, whereby he gathereth us as it were into his fold, and showeth himself to be our shepherd: it is (say I) a choosing of us, for the which we be greatly bound unto him: in so much that our maliciousness must needs be cast in our teeth, and be called to account to receive horrible vengeance, if we make no reckoning of so great a grace as he hath bestowed upon us. Therefore let us make much of the benefit that we enjoy, 
De●●▪ ●●  that is to wit, of Gods gathering us here together in his name, to be as his household folk.  
But there is yet a second choosing: which is when every of us perceiveth that God hath enlightened him by his holy spirit, and made us to taste his word, so as we stick to it by fait, and that he hath graffed us into the body of jesus Christ, 
Rom. ●●  
Eph. 5●  to the end we should be taken & held for members of him: which thing we must understand cometh not of ourselves, nor of our own power: but of God's will, which vouchsafed to mark us out. And why? Let us not make long circuits to find some reason in ourselves: but let us hold us contented with the free love of our God, for he is not bound to any man. He might destroy all mankind by his justice: but yet for all that, he hath pity upon us. And whereas he pitieth not all alike, but letteth whom he list alone: therein he intendeth to give the greater show of his goodness (as I have said already) to the end that we should compare ourselves with others and say, Wherefore am I one of gods elect? wherefore hath God chosen me to himself? I should have been as other men are, if God had not reached me his hand. And what moved him to do it? His own mere goodness. This comparison than must induce us to glorify our God, when we see that he hath stretched out his mighty arm over us. And so we see, that that doctrine was not uttered only for the instruction of the people of old time: but that the same is common to us also at this day.  
Remember (saith Moses) that thy God hath chosen thee. And why? Because he loved thy fathers. And the same also is the cause why that in that high and excellent redemption which was made by our Lord jesus Christ, the scripture sendeth us to the love of God: for that is the only wellspring. God so loved the world that he spared not his only son. 
john 3.16.  What is the cause then that jesus Christ is come to be our Saviour? What is the cause that the salvation which he purchased for us, is preached nowadays unto us? What is the very cause that faith is given us, and that God enlighteneth us by his holy spirit? We must always resort to this ground, that it is because God loved us. It is true that Saint john saith generally, that he loved the world. And why? For jesus Christ offereth himself generally to all men without exception to be their redeemer. It is said afterward in the covenant, that God loved the world when he sent his only son: but he loved us, us (I say) which have been taught by his Gospel, because he gathereth us to him. And the faithful that are enlightened by the holy Ghost, 
Eph 1.9. Rom. 8.16. Gal. 4.6. Eph. 13.14  have yet a third use of God's love, in that he revealeth himself more familiarly to them, and sealeth up his fatherly adoption by his holy spirit, and ingraueth it in their hearts. Now then let us in all cases learn to know this love of God, & when we be once come to it, let us go no further. Thus we see three degrees of the love that god hath showed us in our Lord jesus Christ. The first is in respect of the redemption that was purchased in the person of him that gave himself to death for us, 
Gal. 3.13.  and became accursed to reconcile us to God his father. That is the first degree of love, which extendeth to all men, inasmuch as jesus Christ reacheth out his arms to call and allure all men both great and small, and to win them to him. But there is a special love for those to whom the gospel is preached: which is, that God testifieth unto them that he will make them partakers of the benefit that was purchased for them by the death and passion of his son. And forasmuch as we be of that number, therefore are we double bound already to our God: here are two bonds which hold us as it were straight tied unto him. Now let us come to the third bond, which dependeth upon the third love that God showeth us: which is, that he not only causeth the gospel to be preached unto us, but also maketh us to feel the power thereof, so as we know him to be our father & saviour, not doubting but that our sins are forgiven us for our Lord jesus Christ's sake, who bringeth us the gift of the holy Ghost, to reform us after his own image. When as God doth so imprint in our hearts the doctrine that is preached unto us by the mouths of men: let us understand that he showeth us a third love. True it is, that to speak properly, God hath not divers affections: we must not imagine so: but I handle these matters according to our capacity, and we must consider of God's love according to our slenderness, because we cannot attain to his high majesty as is said afore, and therefore even he himself also uttereth himself to us according to our ability. And so we see now that God's love is uttered and showed unto us evidently three ways in our Lord jesus Christ: 
Col. 3.10.  the chief whereof are when we have the gospel preached, and that faith is added unto it therewithal.  
And as I said, when we once have this free love of God, we must go no further. For we see what hath happened to all such as have not held themselves in such soberness. And surely when men are inquisitive why God loveth some more than othersome: it proceedeth of a certain pride and spite, in that they cannot abide that the whole praise of their salvation should rest in god alone. Men seek always to challenge somewhat to themselves. And therefore when it is told them that God calleth those whom he hath chosen, and that he chooseth whom he listeth of his own free goodness: they will needs fall to scanning, how so? Why doth God prefer one before another? When they debate after that manner, it is not a simple inquisitiveness, but a pride as I said, because they would feign be esteemed and find somewhat in themselves wherewith to deface Gods mere mercy: And therefore it is good justice that Satan should afterward blear their eyes, & set many fancies before them. And that is the very cause that maketh them to go always seeking, that God chooseth those whom he foresaw to be such as would become worthy of his grace. Again, such as dare not allege altogether their own deservings, do say that they attain to faith because God foresaw that they would be faithful, and therefore reserved them to himself. So then, by that means faith should proceed of men's works. But such men do in deed show that they be as it were blockish, when they make such conclusions: and yetnotwithstanding a great part of the world standeth upon that point, and is still blinded therewith. But as for us let us learn that whensoever God's love is set afore us we must wholly hold us to it and rest upon it, so as it must suffice us that God is righteous, and yet notwithstanding not bound to any person, but at his free liberty to choose whom he listeth, because he receiveth them to mercy. For it is to the same purpose that he saith to Moses, 
Exo. 33. 1● Rom. 9.15.  as S. Paul allegeth, I will have mercy on whom I will have mercy, and I will have pity on whom I have pity. As if he should say, let not men fall to controlling of me in this case, nor be so malapert as to ask why I show not mercy to all men: or why all are not dealt with alike, or why I choose one and leave another. Let them not dispute so with me: for I have power to use my freegoodness where I list, and they must stoop to me: And whosoever dareth repine at it, shall finally be confounded in his own pride. Therefore to be short, let us learn to glorify our God. After what manner? Even for his choosing of us. As for the castaways, it is certain that they will do nothing but grind their teeth, to blaspheme GOD, and we see it to be so. But whereunto doth Moses bring us back▪ He saith not that they which are chosen shall glorify God for any thing that they have of their own. How is it then that God willbe glorified at our hands? Even in this, that we beholding the benefits which he hath bestowed upon us, should not exalt ourselves above others, thinking ourselves to be better or more noble and excellent than our neighbours: but acknowledge that he doth all those things of his own free goodness. This is the doctrine which we have to gather upon this text.  
And it is said here that God chose Abraham's seed after him, because of the love that had gone long time before. And this serveth for a larger proof of the thing that I have touched: accordingly to Saint Paul's saying, 
Ro. 9.11.12  that if God show mercy to men before they be borne, & before they have done either good or evil: it is an excluding of all deserts. And that is well worth the marking. For God having chosen to himself the seed of Abraham because of the adoption that had been made: hath yet a narrower choice, as hath been declared already. For Esaw was of Abraham's lineage as well as jacob: and so was Ishmael as well as Isaac: and yet ye see that both of them were cut off from God's covenant, and his adoption abideth in the house of the others. What is the cause thereof? God's choice, which I termed a testimony of a more straight and dear love, which is the first, and which also I placed in the redemption made by jesus Christ: and I placed the preaching of the Gospel in the second degree, and faith in the third degree. But for as much as here is no speaking but of the covenant that God made with Abraham: it is a general covenant that extendeth to all his lineage. 
Gen. 17.1.  Therefore all they that came of Abraham's seed are comprehended under that covenant which god had made. God in respect of himself, knew who belonged to his election: but yet for all that, anon after, he shooled out those whom he thought good, and took whom he listed to be of his household. Forasmuch then as we see it is so: Let us bear in mind that God continueth his mercy to a thousand generations, 
Deut. 5.10.  as he himself saith. And yet notwithstanding let us assure ourselves that in so doing his mind altereth not. When he setteth up his Church in any place, he doth it not upon some sudden braid, but because he loved our fathers. Likewise nowadays when we have the Gospel preached and the Sacraments ministered: whence should we think that that cometh? First we must understand, that the gospel was preached through the whole world, and that our forefathers were gathered into God's flock, to be made partakers of the salvation that was brought by jesus Christ. Nevertheless by reason of their unthankfulness and wicked dealing, the devil got the upper hand of the world, so as there ensued horrible darkness and all things were put out of order. But now God hath as it were raised up his word again: and what hath moved him to it? Even the performance of his promise. For when he had once extended his covenant through the whole world: it was his will to renew it again, because of the promise that he had made afore. And if it be demanded wherefore God would have his Gospel preached after that sort: it was for that it pleased him to come near to such as lived at that time, because he had chosen them before they were borne. 
1. Cor. 〈…〉 Gal. 4.4.  Again we must understand that the accomplishing of the fullness of time whereof the scripture speaketh, is not grounded upon men, but upon the good pleasure of God. 
Eph. 1▪ 1●.  We must come to this point, that God had ordained the preaching of his Gospel in his own everlasting purpose: and that our attaining to the possession of so great a benefit at this day by the virtue of that unchangeable ordinance, is because he had called our fathers before we were borne, & that when they had made themselves unworthy of the kingdom of heaven, and banished themselves from it as much as in them lay: yet notwithstanding God vouchsafed to call us again, and all through his own free goodness. Thus ye see what we have to mark where it is said, that God chose the seed of Abraham after him.  
And by the way let us call to mind the thing that I have touched already, that is to wit, that Abraham was alone as the Prophet isaiah upbraideth the jews. 
Esa. 51. ●  The truth is that he exhorteth them to be of good cheer, though they be scattered abroad and cast down. Have an eye (saith he) to the quarry whence ye were taken, and unto your original. What was it? was it a great and infinite people? No: It was a silly old man all alone without child or issue. Behold, your mother Sara was barren all the time of her life, and her age was a further let that she might not conceive: and yet hath God taken ye out of that quarry, that is to say, of one man alone. Why then should ye be afraid though ye were utterly consumed▪ But yet for all this, he upbraideth them with their unthankfulness, because they trusted still in their own greatness, and if there were any likelihood at all, by and by it puffed them up. And therefore let us learn by this text, first that Gods choosing of our forefathers was not for any worthiness or nobility in themselves: but because he had pity on them, which pitying importeth that they were in wretched case, and had been utterly forlorn, if God had not gathered them into the hope which they could never have conceived of themselves. Mark that for one point.  
And secondly if we see God's Church scattered, so as we be few in number, and it seemeth that there is no certainty nor assurance for us, but all is like to go to havoc in the turning of a hand: Let it not dismay us. And why so? For God having once chosen Abraham did also multiply his seed, notwithstanding that he was a man stricken in years, drooping, and childless. So likewise now, although there be but a handful of us, and we be despised and without power or strength to maintain ourselves: yet can God increase us, and having increased us he can preserve us. Wherefore let us learn to look wholly to his goodness, when the state of the Church lieth in hazard, and let us not be out of heart: but although that to the worldward we see it cast down, and so diminished as it seemeth as good as nothing at all: yet let us not cease to be of good courage still, and to wait till God perform that which he hath done in all ages. For the manner of setting up of the Church in good state again, and of the preserving thereof, must be wonderful to the sight of men.  
Now after that Moses hath spoken so, he addeth, Thy God chose thee, even of purpose to bring thee out of the land of Egypt, before his face. He showeth that the deliverance of the people out of the land of Egypt, proceeded of the said election, and consequently of God's free love. And it is a point which we ought to mark well. For it behoveth us to be led from one thing to another. As for example, when God doth us any good, we do indeed perceive his goodness: but we must mount yet higher. Wherefore hath GOD provided so for us? not for any worthiness or desert of ours: but because he had chosen us. And when or wherefore chose he us? We must not range any further, but hold ourselves to this ground of Moseses. But in any wise let us mark whereof he speaketh, that we may the better make our profit thereby. Thy God delivered thee out of the land of Egypt, because he had chosen thee before, yea even before thou wart borne. In so saying he showeth, that although this redemption was (to see to) but a deliverance of the body: yet was it a figure of the salvation that God had promised afore in the person of the Redeemer: and although the delivery of the people of Israel out of the land of Egypt, was but as a temporal redemption: yet doth Moses say that it depended upon God's freebestowed adoption. Seeing it is so in that case: what is to be thought now, when we be to be brought out of the gulfs of hell to be conveyed into heaven? (For by nature we be cursed, 
Eph. 2.3 6.  and plunged in the gulfs of hell:) are we able to get thence? Doth it not belong only unto God to deliver us thence? And if it were meet that God should choose the people of Israel to deliver them from the tyranny of Pharaoh: let us conclude, that by a more strong reason it was meet that when he should deliver us from the bondage of the devil and from the bottomless pits of hell: he should declare this unto us: that he had chosen and adopted us. Wherefore let us not only take hold of the death and passion which our Lord jesus Christ suffered for us, and of his saving of us by his grace: but also let us come to the mean degree, namely that the cause why we be made partakers of the salvation that jesus Christ hath brought us, is for that GOD hath adopted us. And when did he that? After he had found some virtue or some good forwardness ●n us? no: but before we were borne, and before we had done either good or bad, yea eue● at such time as we were already vowed and given up to endless destruction. 
●om. 9.11. ●ph. 2.5.  This is it which we have to note in the first place.  
Nevertheless it is not for nought that Moses saith also, that God brought out the people before his face: as if he should say, he was their guide. For had GOD reached out his hand to his people but for once, and thenceforth have let them alone: to what purpose had that been? It is not enough for a mother to help up her young child when he is fallen down: for he may fall a hundred thousand times, and in the end break his neck: but she must hold him up still. Even so our Lord declareth that it was not enough for him to have showed himself to be a deliverer of his people for a day or two: but he held on still, and conveyed them before his face, as a man that hath his eye continually upon his child. To be short, he showeth here that his goodness abode with the people even to the end, so as he held on in helping and succouring them, and maintained them throughout. And why? for else his bringing of them out of the land of Egypt had been in vain.  
And afterward he addeth, To destroy people mightier and stronger than they, that their land might be given them to inherit. He showeth that God ceased not to go through with his favour towards the jews, till he had performed the promise that he made to their fathers: that is to wit, of putting them in possession of the land of Chanaan as he had promised. But (as I have said already) we must compare ourselves with the state of that people. And therefore let us learn, that God not only draweth us out of the gulf of hell, and out of the cursedness wherein we were borne, and which would hold us always locked under his wrath: but also holdeth on and continueth his goodness towards us, so as he will not miss but have his eye still upon us, to watch over us unto the end. And if our Lord had not such a care to defend us: in what taking were we? Should not the devil snatch us up every minute of an hour? We see he trotteth up and down seeking ever to devour, 
1. Pet. 5.8.  and he hath means to do it. And could we scape his paws if we were not defended from them by the goodness of our God? So then let us understand, that God doth not only begin our salvation, and then let us alone to shift for ourselves: but that he goeth through with us as long as we have need, and performeth the thing that he hath begun. Thus doth he keep us always in his sight: that is to say, he never forgetteth us, but considereth our necessities, to provide for them and to remedy them in due season. Now if God have his eyes so open to think upon us, that he may secure us at our need: Let us on our side also walk as before his face. 
Psal. 116 9 Esa. 29.15. & 40.27.  And let us mark that we cannot hide ourselves from him: and therefore seeing he yieldeth us such favour and honour as to have a care of us: it is good reason that all our life should be answerable thereunto. And so, God's goodness ought so little to make us negligent, that it should rather spur us forward to repair to him with an earnester mind. In deed a man shall see some dogs and swine that will defame this doctrine of Election. When it is told them that God knoweth which are his, and that he will never suffer them to perish: very well (say they), then will I cease to do well: and so they mock at God and his doctrine, showing indeed that they never witted what the word Election or Choice meaneth. But as for us, 
Phil. 2.12.  we must take assurance by God's grace, to live warily and circumspectly: and good reason have we to humble ourselves, considering that we were damned and forlorn, and our God hath delivered us, and moreover showed himself so bountiful towards us as to make us heirs of his kingdom, 
Eph. 2.5. Col. 2.13.14.15. Phil. 2.13.  even us that were the bondslaves of Satan. And on the otherside it standeth us on hand to walk in fear, seeing we can do nothing at all of ourselves, furtherforth than God's grace uttereth itself in us. Again it behoveth us to pray unto him, forasmuch as if he should let us alone from the one end to the other, whereas we be now advanced up aloft, we should tumble into the pit every minute of an hour. Therefore we have cause here to call upon our God, and to resort under his protection. Furthermore seeing it is said that he guideth us and keepeth watch for our welfare: 
Deut. 11.21. jer. 16.17.  it becometh us to be the more wakened to walk as in his presence, knowing that he marketh, not only all our doings, 
Act. 1.24.  but also our affections and thoughts. Besides this, seeing that Moses knitteth here the deliverance of the israelites out of Egypt, with their possessing of the land of Chanaan: Let us mark well that God will have all his benefits linked together which he bestoweth upon us, until we be brought to the full perfection of our salvation. For it is not to be thought that God letteth us alone when he hath once called us unto himself, so as we should be in danger of being left up to the spoil: but contrariwise let us mark, that he will go through with the thing that he hath begun, as S. Paul declareth in the first to the Philippians, where he saith that this his calling of us, 
Phil. 1.5.6.  importeth a warrantise that we shall never be left destitute of his defence, until he have brought us to everlasting salvation. Thus ye see that the thing which we have to bear in mind, is that as God is the beginner of our salvation, so is he the finisher thereof also.  
And as touching Moseses interlacing of Gods destroying and driving out of people that were stronger and mightier than they: it is true that God used an extraordinary manner of dealing, in his rooting out of the Chananites and such other like as dwelled in the country which the jews possessed: but yet have we cause to think upon the like at this day. For whither is it that we ought to go? whither doth our Lord call us? To the heavenly life from whence even the very Angels are fallen. For we know that the devils, which as now are not only banished from the glory of the heavenly kingdom, but also appointed to horrible damnation, were sometime as the children of God, and held the room whereinto our Lord calleth us at this day. And now, are we worthier than the Angels which fell in that sort from above? 
Rom. 11. ● 17. Eph. 2. ●●  Moreover, if we come but to men: were not the jews as holy lineage? Sprang they not of the root of Abraham? Yes: and what are we on our side? did the kingdom of heaven belong to us? No: no more than to the wild Canniballes. But yet those natural children and as it were lawful heirs by the adoption of their fathers, are cast off and banished from the salvation whereunto God calleth us at this time. They be driven out, and we succeed as it were in an empty place. Have not we cause then to magnify the grave that God showeth us in these days? Doth it not appear that this text serveth not only for the jews, but also ought rather to be applied to our use at this day? Then let us understand, that seeing God hath chosen us to himself, we ought in any wise to be wholly his, & to continue settled in the possession of his grace, howbeit not by walking in stateliness & presumption, so as we should be proud of it: but by acknowledging with all lowliness, that we hang wholly upon the free goodness of our GOD. And let us not cease to assure ourselves that he will go through with the thing that he hath begun in us, at leastwise if we abide under the guiding of his hand, to suffer ourselves to be ruled by him.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to rid us of them by forgiving them for our Lord jesus Christ's sake: and therewithal to work in such sort as we may daily labour to renounce all our wicked lusts, and whatsoever else hindereth us to serve him, and altogether to rule ourselves according to his commandments. And so let us all say, Almighty God heavenly father, etc.   

On Monday the xuj. of june. 1555. The xxix. Sermon which is the eleventh upon the fourth Chapter.  
39 Understand therefore this day, and lay it up in thine heart, that the Lord is God in heaven above, and upon the earth beneath, and there is none other but he.  
40 And keep his ordinances and commandments which I command thee this day, that it may go well with thee and with thy children after thee, and that thou mayest prolong thy days in the land which the Lord thy God giveth thee for ever.  
41 Then Moses severed three Cities beyond jordan towards the sunrising,  
42 That the manslayer might flee thither, that had slain his neighbour unwillingly, and not hated him before: who by fleeing to one of those Cities, should be in safety.  
43 Namely, Bozor in the wilderness in the plain country, among the Rubenites: and Ramoth in Galaad among the Gaddites: and Golam in Basan among the Manassites.  
IT was showed yesterday, that we must assure ourselves that God will continue his goodness towards us, and that when he hath once begun, we must not doubt but he will show himself a Saviour unto the end. When we have found him such a one, we must walk on in the said trust, that we may call upon him all our life long: for else we should be saved but for a day, and that were all one as if God had never showed himself to us at all. Therefore our hope must extend to the time coming, and when God hath rid us from Satan's tyranny wherein we were to make us enjoy his heritage, we must hold on still as Moses saith here. True it is that God hath not brought us out of Egypt, 
Hebr. 9.14.  but he hath delivered us from the bondage of the devil and of death. And therefore let us trust that he will lead us to the place that he hath promised us, that is to wit, to the immortal life. But in the mean while we must consider to what end he calleth us, and to what end he bestoweth so many gifts upon us: 
Lu. 1.74.75  namely to the end that we should serve him all our life long. 
Eph. 1.4.  And that is the thing which Moses addeth as now, and which was touched also as yesterday: namely that our trusting in God must not make us idle and slothful, but rather the more inflame us to love and fear him.  
Therefore he saith here, understand thou this day, and think well upon it in thine heart, and bear it in remembrance, that there is none other God but the everlasting, neither above nor beneath. The chief intent of Moses is to show, that Gods reaching of us his hand unto us, it not to the end that we should have no care to honour him: but rather that we should bend ourselves wholly thereunto, and that we perceiving how he hath honoured us so highly as to choose us for his people, should show in very deed by our serving of him as our God, that his so doing is not in vain. That is the meaning of Moses. But yet therewithal be doth us to understand, that we shall never be able to yield God his due honour, until we know him. For if we imagine new Gods of our own head, we disguise the living God, 
Ro. 1.23.25.  and bereave him of his chief honour. I say he is disguised, when we attribute that thing to the creatures, which is peculiar to him alone, and it is all one as if we did make idols, though we confess it not with our mouths, as a great number do deal, which can protest welynough that their intent is to have no more but the only God, and yet notwithstanding fail not to rob him of the things that are peculiar to his majesty, dealing them to the creatures at their own pleasure, as though it were some booty. When GOD is so spoiled, it is all one as if men should set up idols in despite of him. And so ye see wherefore Moses saith, Now understand that the Lord is God both above and beneath, and that there is none other. Hear is the foundation where upon we must ground God's service: namely to know that he cannot abide any companion, but that we must discern him from all men's devices and imaginations, to say, This is the GOD that hath revealed himself unto us. And Moses exhorteth the people to think upon it that they might bear it in mind. For if we have not that care with us, we shall wonder to see how soon some wicked fancy will take place in our head. If such as know the truth do not stick to it, and walk warily and carefully, they shall soon let themselves run at rovers. And why? For naturally we be inclined to leasings, and thereto we be so wavering as is pity to see. 
Psal. 116.11. & Rom. 3.4.  Therefore it is not enough for us to have known the true living God for a time: but we must daily think upon the thing that is told us, and we must continually renew the remembrance of it. For otherwise we shall be at our wits end to see what superstition will step in our way. Then let us mark well, that it is a continual exercise for us all our life long, to know which is our true GOD that hath mainifested himself unto us.  
And now that Moses hath spoken so of knowledge: he showeth that our confessing with our mouth and our feeling also with our heart that there is but only one GOD is nothing worth: unless we show by our deeds that we take him for our father, our master, and him, to whom we belong. And for the same cause he saith that he hath given us his laws, commandments, and statutes. So then, we see that the knowing of God is not a dead and uneffectual thing: but that it ought to prevail with us, so as we may show that we have been schooled by God's word, by keeping his laws and commandments. The end therefore whereunto God hath chosen us of his own free goodness, and the end whereunto he maintaineth us, 
Luk. 1.74.75  and continueth his grace towards us is this: 
Rom. 14.8.  that we should glorify him not only with our mouths, but also with our whole life. But here is yet one word more to be noted: which is, that Moses addeth, that he setteth before God's people, his laws & commandments: wherein he bereaveth them of all excuse of ignorance. As if he should say, ye cannot allege that ye know not how to serve God: for I do show you his will, and therefore strive not against him. So then after as our Lord granteth us the grace to be taught purely by his word, let us mark that we be the more bound unto him, and the less to be excused, so as it is not for us to use any shifting For whereof is it long that we yield him not his due praise, and that we live not as we ought to do, seeing he teacheth us what to do, and showeth how we ought to live? Wherefore let us labour to make the doctrine powerful which is daily preached unto us, assuring ourselves that the preaching thereof is to the end that God should be the better honoured among us. This is the effect of that which is set down here.  
Now it is set down consequently, that before they passed jordan, Moses did sever out three Cities in the land that had been conquered from the Amorrhits, (as we have seen heretofore) & from their neighbours, as the land of Basan: and those three Cities, were appointed for such to fly unto as had slain any body through unadvisedness. This Law is declared more fully in other places: 
Num. 35.15 22.  and thence must we fetch the exposition of this present text. God had said and ordained, 
Deut. 19.4.  that if a man bearing no hatred to another man, did slay him unadvisedly, that is to say by chance medley (as they term it) without pretenced purpose: he should not be punished. For why? the manslaughters that are punishable must either be wilful, or else proceed of revenge, or of spite, or of lying in wait which is worst, & greatest fault of al. But if a man seeing no body did shoot an arrow & hit a man, & the man died: this manslaughter was not punishable as a felony. Nevertheless God would not have it simply pardoned: and that was for two causes. The one was to the end that men should in any wise mislike of any murder and the shedding of man's blood: and the other was, that the kinsfolk of the party that was slain should not be provoked to revenge: And therefore God had ordained that he which had given the stroke should get himself out of the way, and keep himself as a prisoner till the death of the high Priest: And then had he as it were a jubilee, so that when there was once a new high Priest, than the party that had so fled to the place appointed, whether it were at the end of ten, twenty, or thirty years, might return to his own house if he listed: but until that time, it behoved him to be as a banished man. That is the thing which is spoken of here as now. Moses rehearseth not the Law as it was given of God & as it is set down in the book of numbers: but yet in reporting the story, 
Num. 35.15  therewithal he giveth an incling of the foresaid law and ordinance as we have said. Now for the better understanding hereof, we must first mark the thing that I touched afore: that is to wit, that God abhorreth murder, insomuch that although he punish not unadvised manslaughters rigorously: yet he chastiseth them: whereby he showeth that he misliketh of bloodshed. This is a thing well worthy to be noted. For first we see thereby, how greatly God loveth us: & he showeth the cause thereof in the ninth of Genesis, 
Gen. 9.6.  to be for that we be created after his image. He saith that the sleaing of a man is the doing of wrong to himself. Ye see then that God beareth us such love, that he taketh himself to be wounded and misused in our persons, because he hath made us after his own image. And that ought to be a warrant of his great goodness and loving kindness towards us, to make us to trust wholly unto him & to honour him. And so ye see whereat we ought to begin, when it is told us that God hateth murder and cannot abide it: and therefore that when a man hath slain his neighbour wilfully, that is to say, either through malice, or in quarreling, or for revenge, or by laying wait for him: he is so detested of God that he is not worthy to live in the world. And in good sooth we see the same by another Law, where god curseth whole countries for suffering of murders. 
Numb. ●●● & 35.33.  For it is said there, that if a dead body be found, search must be made with all diligence, to find out the murderer. Why so? To the intent (saith he) that the land be not defiled therewith. We see hereby that if Magistrates and judges shut their eyes and make no reckoning to punish a murder: it is as a common defiling, which provoketh God's vengeance upon the whole land. And therefore it standeth them on hand to consider that God setteth great store by men's lives. Again if the doer of the wicked deed be not found: let the judges (saith he) make solemn protestation, in this wise: We have inquired diligently whence this murder should proceed, but we cannot find the doer thereof, and therefore are we clear and guiltless of it before God. And moreover God's will was that they should offer sacrifice for the same. Now than we see how loathsome wilful murders are before GOD. I call them all wilful murders which are committed through treachery or in rage, or howsoever else it be where there was any enmity or variance afore. Yea & although it be lawful for men to kill their enemies in the wars that are good and holy: 
2. Chron. ● 8. and ●●  yet doth the Scripture use a manner of speech to show us that GOD hath always misliked of murdering. For there it is said of a valiant man, howbeit without blaming of him, that he defiled his hands. Is it so? Nay rather it is worthy of praise that a stout fellow being enured to the wars, should go through with his duty. For if he offer no man any wrong, but behave himself valiantly when he cometh to the encounter, doth that deserve blame? No: but as I said afore, God's meaning is to show us, that we ought to tender our neighbour's lives in such sort, as not to wish their death, nor to further the same, unless we intend to violate his image. That is the thing in effect, which is here set out unto us. Now then if God do so abhor the manslaughters that are committed when men assail us, so as we seem to have just cause to defend ourselves: I pray you what is to be said to it when men fall to quarreling with their neighbours, & will needs shed blood of set purpose? What meaneth this? Suppose we that Gods curse is not doubled upon the land, when such crimes are borne withal and maintained? It is said that if a murder be let pass, and the doer of it escapes unknown, God's wrath is thereby provoked: and if the murderer be known, then is it a more heinous crime to let him scape unpunished. But if a thief lie in wait for a man that mistrusteth no such thing, and setteth upon him: is it not a plain spiting of God, if that be suffered? And if it be not any one man that is assaulted, but there are such over lusty mates as will say, let us kill and slay, & when they have their sword out, they care not against how many they draw, but make a common havoc, and such slaughter as all is on a gore blood: are not the folks that stir up such broils, worse than the thieves and robbers in the woods? Men will at leastwise mistrust thieves in a forest: but [who would think] that where there should be civil order, where Laws [aught to] reign, where there is a seat of justice: there men whould fill all things with blood, and violate so many images of God as come in their way, & that the same should be suffered? I pray you is it not a bewraying that we be loath that GOD should reign among us, or have us under his protection? Yes. Therefore let us mark well what is said here concerning wilful murders, how there is no pardon for them, but God will have them rooted out of the world and executed by justice, which have violated his image. And why? To the intent we should always bear in mind the thing that I spoke of before, that is to wit, how greatly he loveth us, and that forasmuch as he hath adopted us to be his children, he will have a continual care of us, and keep us as charyly as the Apple of his eye, as he speaketh by his Prophet Zacharie. 
Zach. 2.8.  Now if it be so that we desire God (as the holy Ghost teacheth us) to keep us as the Apple of his eye, that is to say, as the tenderest and delicatest part of him: I pray you ought not we to gather thereby, that seeing he loveth us, he will have us also to love one another, yea even with more than brotherly love? Yes: and therefore let us learn to abstain from all wrong and outrage. Moreover whensoever any murder is committed, or whensoever any folk are so wicked and cruel as to go about to shed man's blood: let us make account of them, not only as enemies to men, but also as deadly enemies to God, for as much as he showeth himself to be their adversary, and telleth us that he taketh it as an assaulting of him in his own person, and in his own Majesty. That is the thing which we have to mark.  
And herewithal we must pass yet further. For we know how S. john saith, that whosoever hateth his neighbour in his hart, 
1. john 3.15  is a murderer before God. True it is that we must in any wise keep our hands clean from all injury and outrage: but yet must our heart also be pure and clean before God. If it be not so: we shall be blamed, not for drawing of our sword, but for desiring to overthrow our neighbour, and for labouring, so much as was in us, to bring it to pass by overthwart means. Albeit that men can not blame us; yet doth God condemn us for murderers, yea though our hatred were so secret as we never made countenance of it. For whereas S. john saith, he that hateth his brother in his heart: it is all one as if he said, although the hatred appear not, nor men can bear witness of it: yet are we faulty, if our heart be infected with any rancour, or enmity. Sith it is so, let us bear well in mind, that our lords intent is to persuade us to brotherly love among ourselves, and to agree together, endeavouring to help one another. For all mankind is knit together as it were into one body. And therefore let us learn to abhor all murder, as well which is committed against other folks, as which is meant against ourselves. Howbeit let us learn to hate (that is to say to condemn) continually all murder, without saying little or much in excuse of it: in so much that although we were guilty of it, yet we should judge against ourselves if we would judge rightly. Will we then condemn murder in another man? Let us condemn hatred in ourselves, by abstaining from all malice and revengement, that our hearts may be rid of it. If we deal with such uprightness, then will God dwell with us and make us to prosper.  
But yet for all this, it is said that the manslaughters which are not committed through malice, nor in rage, nor by quarreling, shall be pardoned, and not without cause. For as I told you, the crimes that are punishable, must be committed with a will and intent. Then if one shoot, and meaning to level at his mark do hit a man by the way, he is not punishable: for even the Laws of man have ordained so, and there is an example of it set down in another place of this book, 
Deut. 19.5.  where it is said that if a man be cropping of a tree, and his Axe fall down upon one that is under the tree, he shall not be guilty of the falling of his Axe upon the head of him whom he perceived not. And why? For it was God that did it (saith the text,) whereas we say it was by chance or fortune: Because we cannot conceive that things happen otherwise than by chance. Ye see here how it is said to be Gods doing: that is to say, it was the will of God who governeth all things by his secret providence, that such a one should be taken out of the world. Yet notwithstanding, he that gave the stripe unawares, ought not to be punished as if he had killed one in anger and in a fray. Thus we see here what manslaughters are pardonable.  
Howbeit, there are two things to be noted therewithal: the one is, that inquisition must be made of it: and the other is, that although such a one be not to be taken as a fellow, yet doth God separate him from other men, & will have him to be as a prisoner for a time, to the intent he should be an example to others to shun murder the more, seeing that the manslaughter which was committed unwillingly is punished after that fashion. As touching inquisition and making of search, it is a notable point. For we see how men are abused with the things that are done in favour of offenders: in so much that if any thing be alleged that may move to pity, and a countenance be set upon the matter that the offender is very sorry: men must shut their eyes at him, and say, alas, what should a man do? And this is done daily, and would God that examples thereof were not so common. justice is commonly abused: in so much that if there be any cause or reason to be showed that some man may happen not to be so faulty as he is accused to be: the same shall be wrested to another man's defence, which is not worthy to have any favour at all. And why is that? For want of examination. And by that mean wicked men are still maintained. For were there diligent examination made, and things sifted to the bottom: men might soon discern between them that are faulty, and them that are faultless. But what? men are contented to shut their eyes, and although they cannot but see, yet will they make countenance as though they knew it not. And so are the wicked discharged. The matters lie open to the world▪ they may be pointed out with one's finger, the evidence is too too apparent: and yet nothing can be known. And why? Because men list not. O ye purblind folks which blear your eyes in such sort, ye shall be driven in the end, to know what place ye hold, & that he which ordained you to be judges, seethe for you, yea and that he seethe clearly, and writeth the things in his Registers which you forget and wilfully overslip, and he will put you in remembrance of them to your cost. For when so heinous offences are committed, our Lord will not have them let slip under colour of simplicity or pretence of ignorance: but he will have them sifted out, and information given of them, & the truth tried by all means possible, so as men may not say, where are we now? What is to be done? And when it cometh to judgement, he will have the matter laid forth & handled plainly, so as the truth of it may be known: and after all this diligence used, he will have sentence given according to that which is known. That is the first point: namely that we suffer not faults and crimes to slip for want of due inquisition and examination how the case standeth.  
There is a second point which I have touched already: and that is, that God would there should be some correction for such as commit manslaughter unawares. And thereby he showeth (as I said afore) that he loveth mankind dearly: in so much that if we offend that way, although it be not of malice, but by chance (as they say,) & in such wise as the law which he hath ordained, meaneth, & although we meant not so to do: yet nevertheless we must feel by experience & see with our eyes, how dear man's life is unto him. This is another thing which we have to mark upon this place.  
And herewithal let us mark also, that God intended to prevent the dangers, (as we have said) that the kinsfolk might not be provoked: for we be too much subject to our passions, & therefore he purposed to cut of occasions & objects as they term them. In deed it is a wicked imperfection in me, & it is a vice worthy to be condemned, when I hate one that hath slain my brother or my neighbour unwillingly, or when I bear him any grudge. And why? For the poor man is not blame worthy, because God acquitteth him, & there is no fault in him. And yet for all that, I can not find in my heart to look upon him: but if he come towards, my heart riseth against him, & I am moved at him. Therefore am I to blame. Nevertheless GOD seeing our frailty, hath vouchsafed to bear with us in that behalf, & hath not left us without a remedy for it. Now we are warned thereby, to eschew the occasions of all evil to the uttermost of our power: & if God on his part have vouchsafed to deliver us from such temptations, do not they overthrow themselves wilfully, which thrust themselves into them? Sure this lesson is very profitable, & extendeth very far. For we see how a great number stick not to fling out at random & to offend God. And whereby? Through rashness. To their own seeming they be able to resist whatsoever cometh in their way: & thereupon they step forth boldly and without discretion, & they marvel greatly that God should disappoint their overlustiness, so as they need not any thing else to make them to stumble, yea and to tumble into some gross fault. Seeing then that we be over hardy in hazarding ourselves against a number of temptations: let us learn that God by giving us such a law, doth warn us generally to walk in fear. It is true that if God call me to any thing, all the dangers in the world must not hold me back nor stop me. For why? God calleth me, and he will shield me. But if I of mine own foolish rashness will needs adventure upon a thing that God commandeth me not: if it fall out to my harm, what is the cause thereof but the overweening & presumptuousness wherewith I was puffed up? For I considered not mine own frailty, that I should have humbled myself before God to have walked in his fear. Then let us mark well, that we must not cast ourselves over boldly in danger, and promise ourselves this and that as we see a number do, which say, as for me, I can well serve God: Although other men misbehave themselves, yet may I live virtuously even among the wicked. It is true: but art thou sure that thou dost it? No: but this lusty gallant that speaketh thus stoutly, intermingleth himself with the wicked and with their abominations. If he hear Gods name blasphemed and outrageously misused a hundred thousand times, he winketh at it and vaileth his bonnet: if he see any looseness and unhonest pranks he intermeddleth himself with them: and if he happen not to give his full consent to them, yet he withstandeth them not. Thus ye see how that under the colour of hardiness men cast themselves into dangers which they ought to shun, considering that God warneth them of them after that sort.  
And herewithal Moses here setteth down the inquisition that was to be made, that is to say, Whether there were any hatred at that present time or before. Wherein he showeth, that it is not enough to hear a man's confession, and his protestation that he did it not upon any malice, we must not stay there. For if the offenders may be believed: there shall never be any hanged, they will well enough clear themselves, and it is a common rule among them: but the judge must be of wisdom to bowlt out things, & to seek out the truth some where else than at the mouth of the offender. True it is that the confession of offenders ought to be taken, but if a man should tarry till they utter things of their own accord, & condemn themselves: it were too great a mockery. Therefore they must be straightened and constrained to say the truth, and trial must be made by other means, that men may be assured and utterly out of doubt of it. And even very nature itself showeth it us, though there were no law written by Moses. Thus ye see what we have to remember upon this place.  
Whereas it is said that inquisition must be made [whether there were any malice borne] to day or yesterday or of any time afore: it is a manner of speech that is rife in the Hebrew tongue, whereby is meant whether any hatred or rancour were perceived to have been betwixt them at any time before. And why? For it is to be presumed that where there is any hatred, the party goeth to work with malice. And contrariwise, if it be found: that there was no quarrel, no ill will, no hatred, no rancour: can it be said that the manslaughter was committed of malice and set purpose? No. And hereby we be put in mind, that the life and conversation of a man ought to direct and lead us to the finding out of the matter. True it is that we ought always to judge of matters without respect of persons, and we must ever have an eye to the deed & to the desert of the case as they term it: but that is for the time coming. I mean not that definitive sentence should be given according to that which hath been known by a man aforetimes: but how should men deal to come to the truth of things done? Let them consider what manner a one the man hath been. I see that one is a despiser of GOD, I see a lewd unthrift that hath neither faith nor honesty in him, I see a drunkard that is full of fury and passeth no more to murder a man than to cut the throat of a Capon or a Hen: I see this: also I see he is a quarreler, and is ever working of some mischief or other, yea I see and can point one with my finger that seeketh to bring all goodness to decay and to put all things out of order: I see all this: now I pray you is not this a good inducement to lead me to the truth of the matter, by comparing the fault that he shall have committed, with his former life? As for example, a man is found at some murder, or apprehended for some other misdeed that he is charged with: and because there is not sufficient witness, he will deny that he knows any thing of it: notwithstanding, by the marks that God showeth me of him, I see his whole life is as an evidence against him. If I were to take information of the whole matter, and had a dozen witnesses that could say unto me, this is the murderer: I could not more clearly perceive the murder, than by beholding that the party is a rank naughtipacke, a despiser of God, such a one as hath neither faith nor honesty, a cutthroat and robber, of a spiteful stomach, and full of poison, so as he is utterly out of all square. I pray you is it meet I should be blinded still when I see such proofs? Now then let us mark well that whereas Moses speaks here of the time past: it is to show us that God will help us to the knowledge of matters and of the truth of them, so we on our side shut not the gate, nor quench not the light when it is offered us. Lo what we have to bear in mind.  
And on the other part let us mark also, that if we have known a man to be of a good conscience, and seen none other signs in him but of the fear of GOD, of honesty, and of upright dealing: we must not lightly take upon us to charge him with any crime. For to what purpose should it serve such as have lived as becometh them, to have given good example all their life long: if every ill report should be admitted against them at the first dash, so as they should be condemned without further inquiry? So then let us mark, that God meant here to restrain us from judging unadvisedly, and from thinking amiss on such as have lived aright.  
Now for the sum and conclusion of all, here is the promise that Moses maketh: that is to wit, That the people shall prosper in the land that is given them to inherit, and that God will bless them for ever, and them also that come of their children. And this doctrine is very rife: namely that if we serve GOD he will bless us, as though our service were recompensed. But yet we must not imagine hereupon as the Papists do, that we deserve any thing at all at God's hand, & that he yieldeth us like for like, as though he were bound thereunto or as though there were some hire or wages due to us: we must not enter into such dotages: but we must consider that the cause why God promiseth reward to such as serve him, is to hearten them by doing them to understand that it is not lost labour to serve God. By that means than God intendeth to encourage us to serve him and to do well: and not to make us proud or to put us in belief that we deserve aught. Then let us mark, that whereas God promiseth us reward: it is for that he had erst given us the grace to serve him. Whereof cometh it that we live as becometh us? cometh it of our own free-will? cometh it of our own selfmooving? No: but of Gods governing of us by his holy spirit. Now then, although it were a recompense: yet ought not the same to be attributed unto us: 
1. Cor. 15.10  but rather to the grace that God hath put into us, which grace he crowneth.  
But there is yet one point more: which is, that although God bless us and make us to prosper: yet have not we served him as we ought to do, for all that: but he should always rather find somewhat wherefore to punish us, if he listed to use rigour towards us. Therefore let us not think that ever we have so discharged our duty, as that God should in any thing be bound towards us. But forasmuch as he beareth with us, and imputeth not our sins and offences to us, but winketh at them & taketh all in good worth as at his children's hands: therefore doth he vouchsafe to reward our works. And so we see that all such as attribute any desert to themselves, are surely besotted with fond selfweening, & must be fain to mislike of themselves, & not to make any account of their own wretchedness. And sooth if we witted what our works are, we should always have cause to sigh, and to crave pardon at God's hand: and that will make our works to be accepted at his hand, notwithstanding they be unperfect. And why? Because he beareth with us as with his children. And so he yieldeth us, not that which he oweth us, nor that which we have deserved: but that which it pleaseth him to give us of his mere liberality. Nevertheless he giveth such recompense to our works, to the intent we should be the willinger to serve him, and understand that our serving of him shall not be in vain: but that we must employ ourselves for him as for our master and prince, and give ourselves wholly to his service, though it be not with such perfection as were requisite.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us feel them more and more, that being humbled we may be drawn to true repentance, and therewithal know to what end we are chosen to be his people, namely to the end we should worship him as our King and obey his laws, not only in outward deeds, but also with true and hearty affection: and live in such wise under him, as we may moreover be linked to our neighbours with brotherly love, and by that means be assured more and more that his adopting of us to be his children is not in vain. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Friday the seven. of june. 1555. The thirty. Sermon, which is the twelfth upon the fourth Chapter, and the first upon the fifth Chapter.  
44 This is the Law which Moses did set before the children of Israel.  
45 These are the Covenants, Ordinances, and Laws, which Moses showed to the children of Israel, after they were come out of Egypt,  
46 Beyond jordan in the valley against Bethphogor, in the Land of Sehon King of the Amorrhytes which dwelled in Hesebon, whom Moses and the children of Israel smote, after they were come out of Egypt,  
47 And possessed his land, and the land of Og King of Basan, two kings of the Amorrhytes which were beyond jordan towards the Sunrising:  
48 From Aroer which is upon the bank of the river Arnon, unto the Hill of Sehon, which is Hermon:  
49 And all the plain beyond jordan Eastward, unto the Sea that is in the plain under Asdoth of Phasga.  

The fifth Chapter.  
ANd Moses called all Israel and said unto them. Hear O Israel the ordinances and Laws which I set before you this day, that ye may learn them and keep them in deed.  
2 The Lord our God made a covenant with us in Horeb.  
3 The Lord our God made not this covenant with our fathers, but with us which are all here alive at this day.  
FOr as much as it is hard to keep men in subjection to GOD: therefore after he had chosen him a people, he vouchsafed to rule them, not for once and away, but even so long time till they ought to have been well enured to his yoke. And after the same manner doth he deal daily with his Church. One word ought to be enough to make us understand the truth of our God. But forasmuch as we believe not so speedily as were requisite: & when we have begun, we start away again: and finally forget the things that he had taught us: therefore he thinketh it not enough to have told us once what is needful for our salvation, but he doth also put us oft in mind of it, & printeth it in our hearts as much as is possible. That is the cause why Moses rehearseth in this text, that he not only delivered them the law in Horeb, but also taught it them new again, after he had gone about with them a forty years or fast upon it, yea and ceased not of all that time to set the things continually before them which GOD had erst commanded him to utter unto them, as hath been touched already heretofore. But the diligence of Moses is not superfluous in that he saith, that being come to the side of jordan, and having vanquished Sehon king of the Amorrhites, and Og the king of Basan his neighbour, he did still put the people in mind of God's laws and ordinances, that they might stand to them and put them in ure, and that if they had not had sufficient teaching already, they might at leastwise even then know God's truth and stick to it. That is the matter which moses meant by this text. And here he setteth down expressly: the Laws, Covenants, Statutes, and ordinances, to express the better (as I have told you heretofore) that God taught not his people by halves, ne gave them a doctrine that was dark, short, or unperfect: but such a law as comprehended all that was for their benefit & welfare, so as if they sticked thereunto, they should not need to seek any further, for they should have wherewith to direct themselves in all points and all respects. Yea verily, for the law is a full doctrine accordingly also as the word hath his original thereof. Again there are covenants: which is as much to say, as th● God covenanteth and indenteth with men, so as he neither forgetteth nor leaveth any thing out, that may make for the maintenance of the covenant betwixt him and us, in that it hath pleased him to adopt us for his children and Church, to take us to himself. Whatsoever concerneth the spiritual alliance between him and us, is comprehended under the word Covenant, because they be articles. For when men intend to covenant, they set down articles as well on the one side as on the other. We see then how God protesteth here, that the Law hath enough to teach men withal, so they hold themselves to it. afterward follow Statutes and ordinances. It is a wonder to see how painful GOD is in teaching of us, and how he telleth us that he hath not omitted any thing: and yet for all that, our wits are so fugitive, that we still covet some better thing than we find in God's word. This devilish curiosity hath reigned at all times in the world. And we see that even at this day, do what we can, this cursed desire cannot be overmastered, but that men will still needs be wiser than God would have them to be. And why? For when his word is preached unto us, there is no cause for us to find fault that he hath not showed us all that is for our behoof. Yet notwithstanding, we be ticklish still, and would feign have this and that, besides that which God hath showed us. Seeing then that such faultiness bewrayeth itself in us: it standeth us so much the more on hand to remember the counsel that is given us here: that is wit, that if we will suffer God to be our master, we shall find all perfection of wisdom in his school. For his law is of sufficient ability to make us wise. And again, 
Colos. 1.28. & Deut. 6.  (as I have said heretofore) it containeth all the points that serve to unite us unto our GOD: wherein consisteth our whole happiness and glory. Moreover it showeth us the rule of well doing, so as we need not to seek any where else what GOD alloweth, for we have there his statutes and ordinances. Then may we well know and assure ourselves that our life shall please GOD, when we pass not the bounds that he hath set us. But if we add any thing at all to it, let us not think that GOD alloweth that as righteousness or as a good thing: for he forgot not any thing that was necessary or behoveful. And these two points are well worthy to be noted. For they serve to make us to set the more store by the doctrine that is daily set forth to us in the name of GOD. Sith we see it is the perfect wisdom, ought we not to apply all our wits to it, and to hold us to it? Sith we see that GOD foresloweth not, but continueth to teach us daily: ought not we also on our side to be attentive and diligent to profit under him? And though we be not so well given to it at the first as were meet we should: ought we not to enforce ourselves all our life long to know Gods will still more and more, till we be quite rid of all ignorance, which shall be when we be taken out of this world, 
1. Cor. 1.9.10.12.  and not before? Surely that which Moses did, aught to serve us for a rule and example at this day. For he did it not at all adventure. And besides that, GOD ordained him to be as a looking glass to all prophets, and to all such as have charge to teach in God's Church. Let us understand therefore that GOD will not have us to learn his truth in one day, as though one lesson were enough for us: but he will have the things often rehearsed to us which we have heard, that they may tarry with us and be so rooted in our hearts, as we may no more allege in excuse of ourselves, O I have not yet been well instructed. God then on his part is always ready, so as we cannot err except we do it wittingly, willingly, and wilfully as it were.  
But here is express mention made of: the Temple of Pheor, to show that although the people had an eysore there to turn them away to superstition: yet had they a remedy for it also, inasmuch as GOD called earnestly upon them by his word, that they should not meddle with the idolatries of the heathen. In deed it was a hard chastisement for them, to be driven to have the temple of an idol continually in their sight. It was as if God meaning to have spited them, should have said, I have called you to possess a land that is allotted to my service, where ye should have seen nothing that should have offended you: for my Sanctuary should have been set up among you, I should have been worshipped purely, according to my law, the land should not have been defiled with old superstitions, all such things should have been wiped out, so as ye should have heard nothing sound in your ears but my prayers. But now ye be here in a corner of a country, where ye behold the temple of an idol, and where shameful abominations are committed. Therefore it is as a vengeance which ye be feign to suffer for your sins, because ye be not worthy to enter into the land that I promised you. Thus ye see how it was Gods will to chastise his people, when he did let them dwell by the temple of Pheor. Likewise if we in these days be mingled with idolaters, so as we be feign to look upon the filthiness which they commit, and upon their perverting of all religion: let us understand that by that means God punisheth us, or at leastwise humbleth us because of our sins. And we ought to be sorry, not only for the offences that are committed by the unbelievers, but also because we may well perceive that we be not worthy to see the whole world reform, so as there might be one accord and consent of harmony in religion, and GOD be purely worshipped every where: I say we be not worthy to see it. Now than if superstitions be near us, and we be driven to behold the marks of them, or to hear any piece of them: Let us impute it to our own sins.  
But yet howsoever the world went, GOD failed not to give the people of Israel a good remedy. For when the law was taught them so by Moses: it was as if GOD had separated those that were his, from the blind wretches that went astray in their superstitions. And hereupon we have to note, that although the whole world be perverted, and great confusion is to be seen, and all is full of error and corruption: yet notwithstanding we must take God's word for our guide, and that must strengthen us to defy all superstitions and idolatries. And if we be so full of vanity, as to fleet too and fro after that God hath given us his word: there will be no excuse for us. For as I have said afore, Gods declaring of his will unto us, aught to be a sufficient bridle for us. Though all the world went the contrary way, and one sort followed their own fancies, and another sort had some likelihood of religion: yet ought none of those things to weigh with us, when we have once heard the voice of our GOD, and thereby gotten knowledge of his will. And therefore let us learn to make this certain and infallible doctrine available, that it may draw us from all wicked opinions, from all errors, and from the things which the devil hath forged and men invented in the world. Thus ye see what we have to remember, when Moses maketh mention here of Pheors' temple.  
Now herewithal he addeth also, that this [was done] after their overcoming of the two kings, Og king of Basan, and Sehon king of the Amorrhites or of Hesebon. And this circumstance served to blame the people, if they yielded not themselves obedient unto God. We know that the more favour GOD showeth us, the more ought we to be provoked to love and fear him. God hath showed himself beneficial to us: now ought not the same to draw us the more unto him? Yes. For if we bind a mortal man unto us by our well doing: he shall be taken and deemed unthankful, if he acknowledge not the good that we have done him: and how much less are we to be excused, if we do not so to the living God? Then let us bear in mind that Moses maketh express mention here, of the two kings that had been overcome: to the intent that the people should have considered thus with themselves. Go to, we have had here two excellent victories. Heretofore when we would have attempted it against the forbidding of our GOD: we were stoutly beaten back, there was no strength nor courage in us, our enemies came like Wasps or Hornets to sting out our eyes, according to the similitude which hath been set down heretofore. But now are two strong and mighty kings overcome, without any cost of ours. So as GOD hath given them into our hands. Who was the cause of these two victories? was it not God, who directed and ruled all? Seeing then that he hath pitied us, and begun to perform the promise which he made to our fathers, and given us so good a handsel of it already: ought we not to endeavour to give ourselves in such wise unto him, as we may be wholly at his commandment? Should we not put ourselves into his hand, which he hath showed to be so mighty for the love of us? Behold (say I) how Moses meant the things that he rehearseth concerning the discomfiture of Sehon and Og: namely to blame the people for their unthankfulness, if they yielded not themselves quietly to the service of their God, which had bound them so greatly unto him.  
But now must we also apply this doctrine to our use. Whensoever we perceive any sloth, or coldness, or rebelliousness in ourselves, so as our flesh falleth to striving, and we labour not to Godward with so cheerful mind and lusty courage as were expedient: we must enter into account of the benefits that we have received at his hand, [and think thus with ourselves:] wretched creature how happeneth it that thou art so loath to stick to thy GOD, seeing he hath showed thee his will? consider what thou hast of him, bethink thee of the benefits which he hath bestowed upon thee unto this hour. Let every man examine himself how much he is bound unto GOD, that we may be the more inflamed to serve him. And let us understand, not only generally that he hath created us: but also that besides his redeeming of us by the blood of our Lord jesus Christ, as he redeemed the Israelites out of Egypt: and besides his drawing of us unto him by his grace: we have also had the doctrine of the Gospel, which was all one as to take us under his protection, and he showeth it us daily by effect. How many helps and succours have we had in our infirmities? Should not Satan have overcome us a thousand times, if our God had not reached out his hand to rescue us? Surely we should be utterly overthrown. Yea we should not only be borne down with temptations, but we should also be utterly overwhelmed, if we were not for such rescue as I speak of. Seeing then that our Lord ceaseth not to confirm us daily in his grace: Let us on our side look that we take occasion thereby, to serve him the more earnestly, as we see is spoken of here.  
Now proceeding herewith, Moses addeth that he spoke thus to the people of Israel, saying: Harken to the Law which the Lord hath caused to be set before ye, that ye may learn it & keep it. Here again Moses rehearseth the preface which we have seen heretofore: that is to wit, that God's law was not given, only to the end that men should hear it & know what it is: but to the end we should be reform, & that God might have proof of the subjection that we yield unto him. To be short, we see that God's doctrine consisteth in practice, & that we must show by our deeds that we have not been taught it in vain. Here Moses saith first of all, Hear the Law which I set forth to you in your ears to learn it. As if he should say, God's meaning is not that the doctrine which is preached unto us in his name & by his commission, should fall to the ground: but that we should receive it diligently, & set our whole minds upon it. For what is the cause why we profit so slenderly in God's word, but for that we busy ourselves to much about worldly matters? If we come to a Sermon, or if we read the holy Scripture, it is but as it were for fashion's sake, we endeavour not to do as we ought to do, that we might observe the things that are told us. Wherefore let us see that we become diligent scholars, while God is so gracious to us as to teach us by his word. And for the same cause doth Moses say that he setteh it forth in their ears. In deed this manner of speech were harsh in our tongue: nevertheless it importeth, that God speaketh not to us in a dark or strange language: but that he uttereth himself familiarly, so far forth as is requisite. Seeing then that God cometh down to us, to the end we might have his will familiarly uttered unto us: what excuse will there be for us, if his word be lost, or if it slip away, or if we take not hold of it to far the better by it? True it is that forasmuch as we be gross and ignorant, we shall ever find much darkness in God's word, so as it shallbe to high & profound for us: but who is to blame for it? Let us mark then that all such as complain that God's words is an unknown speech unto them: are here rebuked of lying: & they do god wrong in slandering him, forasmuch as they deny and despise the grace which Moses protesteth to have been offered to the Israelites in the setting forth of the law. For he saith that at that time God spoke to the people's ears by the mouth of him. Sith it is so: the doctrine ought to have been familiar enough to them. And much less cause have we nowadays to allege this shift, that we understand not the things that are contained in the holy scripture. For God speaketh merrily enough and familiarly enough unto us. It is long of no●● but ourselves that we have not our ears bored to hear him. And so let us mark well, that there remaineth nothing for us to do, but to be attentive that we may profit by the doctrine.  
But yet herewithal we must resort to that which I have touched afore namely that it must be kept and thoroughly followed. for if we do no more but only like well of God's word, & yield record unto it that it is good, 
Rom. 7.12.14.  true, and holy: God shall be greatly beholden to us for it. What is to be done then? Behold, God will try whether he be our master or no. For the thing whereby to rule our life, is not only to inquire what he saith unto us: but also to give over our own desires and affections, and to desire nothing else but to please him, and to be governed by him and by his righteousness. When we be at that point, then is it a good proof that God hath such authority over us as he deserveth. But until we be come to that point, we shall never know what it is to have profited in the doctrine. Therefore let this word Do or Perform run always in their minds which hear the word of God. How now, let them say? Behold God hath granted us the grace to be taught. And to what end? not to the end we should but only hearken to it to say, yea marry, that is well said, this is good: but to the end that our whole life should be reform, and that forasmuch as it is a good and sure rule, we should no more go astray as we have done, and as the ignorant wretches do, which are wandered out of the right way, and have not the teaching that we have, whom the doctrine ought so to mortify, as God may reign over us, and we be subject unto him. Thus ye see in effect what Moses meant by protesting to the people in this preface, that his setting forth of the Law unto them, was not to the intent they should but only hear it and have their ears beaten with it: but to the intent they should also embrace it and keep it.  
And for confirmation hereof he allegeth, that God made his covenant with the people in Mouns Horeb, the better to bring them to fear, and to obey him for ever. For if GOD should but only exact his dew of us: yet were we sufficiently bound to cleave to him, and to stick to his commandments. But now seeing it hath pleased him of his infinite goodness, to come as it were to a common treaty, and to bind himself interchangeably unto us, whereas there is no cause why he should be bound: so as he covenanteth to be our father and Saviour, and to receive us into his flock, to be his inheritance, that we may live under his protection, and he setteth the everlasting life before us: Seeing he doth all these things for us, ought not our hearts to yield, though they were of stone? Seeing that the creatures do see that the living God abaceth himself so far, as to vouchsafe to enter into treaty with them, as if he should say, Go to, let us see at what point we be: in deed there is an infinite distance betwixt you and me, I might command you what I think good without having any further to do with you, neither are you worthy to come nigh me, or to have any acquaintance with him that can command you what he listeth, without making any other protestation than only this, This will I have ye do, this is my mind: & yet for all that I forbear mine own right, I offer myself to you to be your leader & saviour, I am willing to govern you, & you shallbe as my little household, I will be your king if you will be contented with my word: and besides this, think not that my making of my covenant with your fathers, was of purpose to gain any thing at your hands: for I have no need nor want of any thing, and if I had, what could ye do for me? but I seek your welfare and your salvation: and therefore I am here ready to enter into covenant with you, and to bind myself to you for mine own part: Seing that the living God stoopeth so low, I pray you must we not needs be too too unthankful, if we yield not to humble ourselves under him, and forbear all pride and stateliness? So then, it is not without cause that Moses speaketh here, of the covenant that God made with his people, to the end that his goodness and grace might be chief known. And if this took place in the time of the Law, there is much greater reason that it should take place at this day. For our Lords covenanting was not only with the jews, nor for that one time only: but when he sent his only son, than did he show himself much more fully to be our father and Saviour than he had done afore, and he did it after as sweet and friendly a manner as could be, so as it is all one as if he had even opened his bowels unto us. Seeing then that God hath given us his own heart in the person of our Lord jesus Christ, and we hear how Christ protesteth that he will not henceforth call us his servants but his friends, 
john 15.15.  because he hath imparted himself unto us so familiarly: I pray you must not the devil needs have bewitched us, if we be not moved to yield ourselves wholly unto him, and to forsake ourselves and all our own affections: Therefore when we feel any naughtiness in us that keepeth us back from serving God, if we find any slothfulness in us, if we be fallen too fast a sleep in this world: then to waken us up, and to cause us to magnify God, let us call to mind the covenant which our Lord hath made with us.  
Now hereupon Moses addeth, It was not with your fathers that God made the covenant, but with us, even with us that are all alive at this day. This sentence may have a double understanding. For it may be taken as though Moses made a comparison, to show the better that the people which lived at that time, might have been the more inflamed to serve God, because they had received more grace than their fathers. And for the same purpose also doth he say in Exodus, I have not imparted this name of mine to your fathers. 
Exod. 6.3.  God speaking there to Moses, telleth him that he had not manifested himself so plainly to be God, unto Abraham, Isaak, and jacob, as he did command to be done by Moses. Hereby he meaneth that the people ought to be the more attentive as now, because God revealed himself to them after an unaccustomed manner. And so the meaning of this text might be that God made not the like covenant with our fathers. True it is that God spoke to his servants Abraham, Isaak, and jacob, and instructed them sufficiently. And it is said expressly in the eighteenth of Genesis, 
Goe 18.17.19  Shall I hide from my servant Abraham, what I intent to do upon Sodom and Gomor? No: for I know he will teach his household my decrees, ordinances, judgements, and laws. Ye see here that Abraham did sufficiently instruct his household and that not after a slender fashion, but in God's judgements, statutes, and ordinances, so as it must needs be said that he had God's law well printed in his heart. But yet for all that, it was a benefit not to be held scorn of, when God sent his Law to the people in two tables, and vouchsafed that there should be wherewith to instruct them continually, and also that the same things should be recorded for us likewise. The thing therefore which we may gather upon this text is this protestation which Moses maketh to the people, as if he should say: my friends, consider the benefit which God bestoweth upon you this day, which (verily) he bestowed not upon our fathers. For he gave not them the law in writing as he hath done to us, neither uttered he things unto them by percelmeale. True it is that he taught them sufficiently and as much as was requisite for their salvation: but behold, we all this day are come a step higher than they were: and therefore ought we to come the nearer unto him, seeing that he is so come down unto us. That is Moseses meaning if we take the text after the foresaid manner.  
Likewise might a man say to us at this day, that God hath not dealt with our fathers as he hath dealt with us. And so meant our Lord jesus Christ when he said to his disciples, 
Matt. 〈…〉 Luke. 〈…〉  many kings & prophets have desired to see the things that you see, and to hear the things that are preached unto you, and yet have not had their wish. Seeing then that God of his infinite mercy hath vouchsafed to prefer us before the patriarchs and prophets: according also as it is said, 
1. Pet. 1. 1●  that the Prophets served more for our times, than for their own: thereby we ought to learn to resort unto him, & to give ourselves wholly to his doctrine.  
Howbeit if all things be well considered: although the matter before rehearsed be very profitable, and that the same exhortation be oftentimes made in the holy scripture: yet if all the words be well weighed, Moses meant that God made not his covenant with those that had heard the Law at the first giving of it forth, that is to say, not only with them: but also with those that outlived them, and succeeded in their place after their decease. So to be short, Moses intended to show here, that the Law was not mortal, to continue only during the lives of such as had the first hearing of it: but that it was a doctrine which should continue in force and authority for ever. The Lord our God (saith he) made not his covenant with our fathers: that is to say, he meant not that only our fathers should be his people, and so to bind himself in such sort unto them, that his law should serve but for a forty or fifty years: but he hath made his covenant likewise with us, and with those that were yet unborn when the law was given forth. Although then that ye were not at mount Horeb, ne saw the fire upon the hill: yet notwithstanding assure yourselves that your God did adopt you at the same time unto himself, and comprised you likewise in the covenant that he made. Therefore it behoveth you to keep his law, because it was set forth to last for ever, and to continue from age to age, and to be preached unto the worlds end. That is the true and proper meaning of Moses. And hereof we may gather a good lesson: which is, that although we were not at the first setting abroad of the Gospel, nor saw the things that are reported to us of the law: yet must not God's word forego his authority with us. And why? True it is that Gods raising up of Moses was a special prerogative to the people that lived in that time: but yet must not the authority of the Law be impeached for all that: for it containeth God's truth, which endureth for ever, and is not variable nor transitory after the manner of men. It is said that men are like a flower or as the grass that withereth and drieth away out of hand: 
Es. 40.6.7.8 1. Pet. 1.24. Psal. 103.10 Psal. 117.2. & 119.90.152.160. & 1. Pet. ●. 25. Psal. 119▪ 142. Psal. 146.6. 2. Cor. 3.11. Eph. 2.15. Col. 2.14. Herald 9.10.11. Mat. 5.17.18 Herald 8.8.9.13  but God's truth endureth for ever. And this truth which is unchangeable and unvariable, is contained in the Law. True it is that the Law as concerning the ceremonies is quite abolished: but as concerning the substance of it, & the doctrine that is contained in it, it keepeth his force for ever and never decayeth. Now let us mark that although we were not in the time of Moses, yet is it not for us to despise the the things that are reported to have been done [at that time,] or which are contained in the law. And why? For he spoke them to us. He spoke not only to the multitude that was assembled at mount Horeb: but also generally to the whole world. Now if this be verified of the law: much more reason is it that it should be so of the Gospel. For as I said, the law, as concerning the shadows and figures, is gone to decay: but in the Gospel there is no such like thing. For here our Lord maketh his new and everlasting covenant: 
Herald 8.8.9 10.  it is a covenant that endureth from age to age [without ceasing.] What is to be done then, when the Gospel is preached? We must assure ourselves that the son of GOD is come into the world: not only to teach those with whom he was conversant when he was a mortal man: 
Matt. 17.5.  but also to purchase them unto God his father, 
Act. 20.28.  and to call the world to salvation, by giving his Apostles commission to sound forth their voices through the whole world, 
Matt. 28.19. & Mar. 16.15.16.  that even those might be made partakers of his doctrine which never heard them: which doctrine we also must receive still at this day, as if jesus Christ himself were still among us, or as if the Apostles spoke to us with their own mouths. That (say I) is the thing which we have to remember upon this place. And therefore let us not make any alteration in God's Church, or attempt to innovate any thing in his word, forasmuch as we know that he will have it to hold on continually in one equal course and train. For seeing he hath given us his Gospel, and established a certain government in the time of the Apostles and in the primative Church: it behoveth us to come to the same, and to stay there. If we do otherwise▪ it is all one as if we would make God's word mortal and corruptible as we ourselves are. Wherefore let us learn, that although the world be variable, so as there be turns and returns every day, and there is not any of us all which hath not a number of opinions running in his head: yet must we not look to have the liberty to do now one thing and now another. Why so? For God hath not made his covenant with our fathers, but with us that are alive this day. Then let us understand that as long as we be in this world, God governeth us here and showeth us the way, to the end we should not be as wandering Pilgrims roaming up and down, to gad after our own lusts: but be guided as it were by his hand. To be short, whereas Moses saith here, us that are all alive this day: it serveth to show that men must not of all their life long invent any new law, nor have one to day and another to morrow. For why? Our life dependeth upon God's Law, and that ought to content us: 
levit. 18.5. Ezec. 20.11. Rom. 10.5. Gal. 3.12.  therefore let us but only profit in that, and have an eye to the things that tend thereunto.  
Furthermore, no doubt but that Moses upbraideth the people here with their unthankfulness, if they should not dedicate their lives to the service of GOD. As if he should say, By what means live we? Is it not because our Lord hath placed us in this world? Again, seeing that the life which we have cometh of him, ought we not to bestow it in his service? Ought it not to be wholly consecrated unto his will? Thus than ye see how Moses tanteth all such as run astray and follow not God's word. But yet herewithal we must bear in mind the thing which I have touched afore: that is to wit, that we have not a doctrine of two or three days continuance: but that we must be confirmed in it as long as we live. When we have once received the things that are contained in the holy scripture: 
Phil. 3. 1●. Eph. 4.15.  we must endeavour to profit in them: and to go forward still in such wise, as we may still grow in them until God take us out of the world: assuring ourselves that he will keep covenant with us, so as he for his part will not be unfaithful nor unconstant, but steadfast in his purpose. Seeing that he is so: let us be the like, and so long as we live, let us have none other respect but to stick to him, even in such wise as he showeth us by his word. For we must not go about to knit and link ourselves to our GOD by our own fancies: but look as he cometh to us, so must we go to him, and when we be there, we must beware that we keep us there. Thus ye see what we have to gather upon this text, that we may be the better disposed to receive the instruction that shall be given us hereafter, concerning God's Law and commandments.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us feel them better than we have done, so as our whole seeking may be to submit ourselves unto him, and he may vouchsafe to reach us his hand, not suffering us to be any more given to our own fancies and affections, but that we may magnify his goodness which he useth towards us, and far the better by it by yielding him the obedience that he deserveth: specially because he hath vouchsafed to bring us his law and declare it to us, and hath not only showed us the way how to live well, but also vouchsafed to adopt us to be his children, and too show himself to be our father and Saviour for our Lord jesus Christ's sake. That it may please him to grant this grace not only to us, but also to all people. etc.    

On Wednesday the xii. of june. 1555. The xxxj. Sermon, which is the second upon the fifth Chapter.  
4 The Lord God talked with you face to face upon the mountain, out of the mids of the fire.  
5 The same time I stood between the Lord and you, to show you the word of the Lord. For ye were afraid at the presence of the fire, and went not up into the mount: And he said,  
6 I am the Lord thy God which brought thee out of the Land of Egypt, from the house of bondage.  
7 Thou shalt have none other Gods in my sight.  
WE have seen heretofore how Moses took great pain to make the people perceive the majesty that is in God's word, that they might receive it with all reverence. For although men protest enough that they be willing to serve God: (for even nature driveth them thereunto:) yet can they not submit themselves to his word, notwithstanding that that is the true proof whereby to know whether we be subject to GOD or no. But therein appeareth the rebelliousness of the world. For albeit that they grant that God's word is to be received without gainsaying: yet shall ye scarcely find one among a hundred, that humbleth himself in good earnest, to yield it the authority which it ought to have. And why is that? Because we conceive not the majesty of GOD which is uttered there.  
Ye see then that it is not for nought that Moses hath told us so often heretofore, that God's word ought to bear such a majesty towards us, as all creatures ought to quake at it. And now again he addeth another confirmation of the same matter, saying, that God talked with the people face to face in the mount, out of the midst of the fire. As if he should say, ye have now no cause at all to doubt, whether the doctrine that I deliver unto you be of God or of men. For it is warranted enough and more than enough: God hath declared himself to you by visible and apparent signs, so as ye cannot but know that it is he which spoke to you. Now we see Moseses meaning.  
But before we go any further, here a question might be put, how it may be said that God spoke face to face, seeing that men cannot comprehend his infinite glory: and with what eye can we behold God's substance? We be so weakesighted, that if God should cast but one little bcame of his brightness upon us, by and by we should be altogether dazzled and confounded. Again, we know how it is said that we cannot behold God face to face, until we be renewed, which shall not be till the last day. 
1 Cor. 13. ●  For as now (saith Saint Paul) we see but as in a glass, and in part, and darkly.  
Moreover he saith in another place, that as now the Gospel representeth God's majesty in such wise unto us, 
2 Cor. 3. ● 18.  as we may see him there: but the law was dark, and there hung a veil before it, which hindered the fathers from knowing God in such sort and so familiarly as we do nowadays. But all this agreeth very well. For if the Law be compared with the Gospel: it is certain that the thing shall be found to be true, which Saint Paul speaketh here. For God declared not himself so familiarly at that time, as he doth to us by means of our Lord jesus Christ, who is his lively image. Therefore at this day the great treasures of God's wisdom are laid forth, 
Colos. 〈…〉 Heb. 1. ●● Col. 〈…〉 Eph. 1. 5● 1. Thess 〈…〉  so as GOD calleth us to the kingdom of heaven, and showeth that he taketh us for his children and heirs: it was not so in the time of the Law. Again, although we have so great & familiar knowledge nowadays: yet doth the thing stand always true which I said that is to wit, that we see but in part. And why so? For we be not yet made partakers of God's glory, and therefore we cannot come near him, but he must be feign to reveal himself to us according to our rudeness and infirmity. And albeit that God have appeared to men even from the beginning of the world: yet hath he not showed himself as he is in deed, but according as men might be able to abide it. Therefore we must always come to this point, that God neither was known of the fathers, nor appeareth to us at this day in his substance: but applieth himself to us, insomuch as he is feign to stoop to make us perceive his presence according to our ability.  
Nevertheless it is not for nought that Moses saith here, that God spoke face to face. For he meaneth that the people had not some glimmering or guess only, so as they might doubt or only conceive some opinion of him, but that they had an infallible warrant, so as they might conclude thus: here is our GOD, who hath so communicated himself unto us, as our faith ought not to be any more uncertain, neither aught the doctrine that is set forth to us in his name, to be any more debated in way of disputation, As whether it be meet to be received or no. And why? For God hath given us a sure mark▪ which cannot deceive us, nor leave us in doubt that it proceeded not from him. Thus we see now the meaning of Moses.  
Hereupon we have a good lesson to gather: which is, that if GOD utter not himself in such stately manner as our liking could afford: we must assure ourselves that his so doing is for our profit and welfare. For if we consider our own infirmity, it will pull down our overlustiness whereto our nature provoketh us continually. For we would be enquiring of God's secrets without end or measure. And why? Because we feel not our own unability. Wherefore let us magnify the goodness of our GOD for that it pleaseth him to have regard of us and of our rudeness, and to hide his glory from us lest we should be overwhelmed by it. For as I said afore, we could not abide it, being so frail as we be. And herewithal let us understand, that there is no excuse for us, if we yield not GOD his due honour when he shall have given us any evident token of his presence.  
Therefore let us not look that God should come to us in his inestimable glory, that the heavens should cleave a sunder, and that all the Angels of paradise should appear to us: But when our Lord showeth us that it is he that speaketh, let that suffice us, and let us humble ourselves out of hand. For if we will needs be slothful in that case: it shall be cast in our teeth that we turned our backs upon him when he showed us his face. In deed it is said unto us in another place, that men cannot behold God's face without perishing. Insomuch that although he showed himself in such wise to Moses as is spoken of in Numery, 
Num. 33.11 20.23.  so that he was familiar with him as with his friend: yet is it said that he saw no more of him but only his back parts. But that is to show us always that we must not presume to press unto GOD, so long as we bear this flesh about us: we must not think to attain so high. For if the very Angels of heaven under the shape of Seraphins, 
Esa. 6.2.  do hide themselves when GOD showeth himself: what shall we do, which do but creep here on earth? But howsoever the case stand, yet will God condemn us for our unthankfulness, if we have no list to behold his face, and that the tokens of his presence which he showeth us do not suffice us. Above all things let us bear this in mind, namely that the case concerneth our submitting of ourselves as well to the law as to the Gospel. For it is there chief that God will be known of men to the end they should worship him, simply receiving whatsoever cometh out of his mouth. Whereunto then shall we apply his saying of Moses? To this end verily that whensoever the scripture is set afore us, so as it is either preached or expounded unto us, or we ourselves read it: this preface must serve to humble us, that we may exalt God with all reverence, and not adventure to reply against his word, but tremble at it, as is said in the prophet Esay. 
Esa. 66.2.5.  For all that ever is contained in the holy scripture, is so thoroughly warranted unto us, as it may well be said that GOD hath talked with men, yea and even showed himself to them after a visible manner.  
Now hereunto Moses addeth, that he himself had been as a mediator between God and men, because the people were afraid and durst not go up into the mountain. Whereby Moses doth us to wit, that the delivering forth of the law by a mortal man, ought not to diminish the authority thereof. And why? Because the infirmity of the people required it: that was their fault. And it is a text well worthy to be marked. For we do always seek startingholes, that we might despise God's word. In deed we will not pretend it openly: but yet are all of us so lewdly disposed, that we think ourselves well at ease if we can find any colour to say, Tush I know not whether this be God's word or no, I cannot tell whether it speak to me or no, I wot not what condition is annexed to it. Thus we see how the world striveth continually to exempt themselves from the obedience of God's word: and it is a very common excuse to say, yea, it is true that GOD ought to be obeyed, but yet for all that, they that preach are but men like ourselves: and must their doctrine be harkened to, as though they were men that came from heaven? Many men bear themselves in hand that this should go for payment, notwithstanding that they be rebels against GOD, or rather that they pass not at all to submit themselves to him and to his word.  
But we have an answer here, wherewith to cut off the occasion of all this: which is, that whereas GOD sendeth his word by the hand of men, he doth it in respect of men's default and infirmity. Nevertheless he ceaseth not to give us some mark of his glory, whereby his word is sufficiently known to be heavenly: insomuch that if the matter be duly scanned, it appeareth that God hath warranted it thoroughly. So then, it is not only for the ancient fathers, that Moses spoke: but this warning is directed to us also: that is to wit, that although men be appointed as messengers to preach God's word to us, yet ought not that to diminish the majesty thereof any whit at all. And in deed we do misconsider our own frailty, when we desire that God should work miracles daily: nay verily we cannot tell what is meet for us. For as touching miracles, there have been enough wrought already for the warranting of the truth as well of the Law as of the Gospel, that we might be fully certified of them. Yet notwithstanding it is expedient for us at this day, that God should send us men like ourselves, with commission from him to teach us in his name and in his stead, as one that allureth us to him with all gentleness and courtesy. Think we that we were able to abide his presence, if he should come to us in such sort as he is in deed? Alas no: there were no shift for us but we should be all consumed. If God should speak in his strength: we know how it is said that it would make the very rocks and mountains to melt: and could we that are as feeble as any thing may be, 
Psal. 97.5. Esa. 64.1.3. Mich. 1.4.  be able to outstand such force, that it should not thunder down upon us and destroy us? Therefore let us mark well that when God ordained that his word should be preached unto us, and that we should have it in writing, therein he applied himself to our weakness, dealing with us as if himself were a mortal man, to the intent we should not be afraid to come unto him, but be drawn to him with all gentleness. Again, how highly doth he honour us, in that it pleaseth him to choose men of no reputation among us, to represent his person and to speak to us in his name? For what could he give more to the Angels of heaven? Could he give them a more honourable charge or office? Seeing then that he vouchsafeth to set men in so noble and excellent a room, as to bear abroad his word: thererein he showeth how great his goodness is towards us, namely that it is more than fatherly.  
And on the otherside, he trieth our humility. For if he thundered from heaven, if he appeared visibly unto us, if the Angels came down unto us: it were no marvel though men believed his word. But when both great and small embrace the order that he hath set in his Church, that is to wit, when they obey his word that is preached unto them: that is a good trial of our faith. Nevertheless, let us still come back to this, that God hath showed himself sufficiently to men, so as we have no cause to doubt of his word, or to stand scanning from whence it came. For we be sure enough of his will, if we be not wilful in refusing the signs that he hath given us. Thus ye see what we have to gather upon this sentence of Moses, where he saith that the people durst not go up into the mount, by reason of the fear which they had conceived. And although we in these days would not refuse that God should speak unto us: yet if all things be well considered, it would not be for our profit. And therefore let us understand, that Gods using of men's service in that wise, ought not to diminish the certainty of our faith.  
It is said consequently, that God taught the people, saying: I am the Everlasting, thy GOD which brought thee out of the land of Egypt. Thou shalt not have any other God in my sight. Here to keep the people of Israel in awe, GOD telleth them that the knowledge which they have of him, aught to keep them aloof from all superstitions. For it was not to be marveled at, that the heathenfolke had idols, and went wandering after their own errors and fancies. We must understand that it is man's property of himself, to do so. It is pity to see how much we be inclined to vanity. We need not to go to school to learn to be deceived: for every of us is clerk great enough in that case. To be short, we go always forward to evil, yea even under colour of good: insomuch that in stead of serving GOD, there is nothing in us but corruption and idolatry. Therefore the Heathen had their diversities of superstitions: for every man might forge what he would of his own brain,) and in the mean while the living GOD was let alone of all men. And why? For he was not so gracious to the whole world, as to show himsel●e to all men. And so, men became brutish, but that was for want of teaching. Nevertheless, that excused them not: for they be still guilty before GOD. Moreover, the fountain from whence idolatry springs, is the unthankfulness and lewdness of men in that they forsook the living GOD of their own accord.  
And when the world was once grown out of kind (as I have said afore,) the wretched Paynims ran astray like blind folks: for they had no light to show them the way of salvation. Now here GOD chargeth the people of Israel with rebellion, if they held not themselves to the law that he gave them. And why? For I am the Everlasting, thy God. When as he saith, I am the Everlasting: it is an excluding of all the Gods that have been invented by men. As if he should say, there is but only one Godhead, and that is in me. Therefore it is to be concluded, that such as know me and yet do turn away to idols, cannot excuse themselves, but that they have wilfully forsaken the living God.  
And whereas he addeth that he is the God of that people: it is to show that he had declared himself sufficiently. As if he should say, I have shouled you out from all other men: You see how all other men go wandering astray, and that is for want of guiding and direction. But I have chosen you for my people, and given myself unto you.  
Seeing then that I am your GOD: hold yourselves henceforth to me, or else ye shallbe less excusable than the Heathen. Your punishment must needs be double, yea and a hundred fold grievouser than theirs, because ye shall have falsified your faith which ye have plighted unto me, and broken the Covenant that I have made with you.  
He allegeth yet furthermore the favour that he had showed to the people, saying That he had brought them out of Egypt, from the house of bondage. Whereby he meaneth that he hath bound the people in such wise unto him, as they can not start away, but they must deserve to be still punished. For inasmuch as they shall have forgotten their deliverance: their unthankfulness shall be double. Seeing they had been redeemed by the hand of God: it behoved them to give over themselves wholly to the service of him that was their Redeemer. And he termeth Egypt the house of bondage purposely, to make the people consider thoroughly in what plight they had been there. For we see that they which sighed and cried out when they were oppressed with such violence and tyranny as we read of in Exodus: 
Exod. 2.23. & 14.12. & 17.3. Num. 14.3.4  desired to return thither again as soon as God had delivered them. And whereof came that, but that they remembered not their oppression any more, and the devil stopped their eyes, that God's grace might not be esteemed among them as it deserved? That is the cause why Moses termeth Egypt the house of bondage. In the end the commandment is added, that the people should not have any other gods before his face, whom they ought to account for their God.  
Now let us apply all this doctrine to our own use. First of all whereas he saith, I am the Everlasting: let us learn to weigh this saying in such sort, that seeing God's Majesty is appeared unto us, we imagine not any other Godhead. For God cannot abide any companion. If the Sun do darken the light of all the Stars: is it not reason that when God showeth himself, all men should worship him, and that all the glory that was before should be then as it were utterly defaced? Yes: and therefore is it said by the Prophets, that when the Lord reigneth, 
Ezec. 13.10. Ezech. 23.7.  there shall be none other light but his: insomuch that even the Sun shall be dimmed, and the Moon be turned into darkness. This serveth to show us, that if we mingle any of the fancies of our own heads with God: it is a diminishing of the right that belongeth unto him. For he can not away with any companion. Therefore this word Everlasting must drive all fantasticalness from us, that we take not leave to imagine one thing or other. Let us be contended to have the only one God, & let him suffice us. And for the same cause also is it said, 
Esa. 19.1.  that when our Lord jesus setteth up his seat in the world, then shall the idols of Egypt fall down. Now this text belongeth to us. For like as Moses said to the people of old time, The everlasting hath appeared unto you, and therefore you must drive away all idols from among you: so now, seeing that God hath declared himself unto us in the person of his only son, 
●. Tim. 3.16.  it is meet that all idols should down. We know that the Country of Egypt was full fraught with them above all the rest of the world. Now than whereas we were plunged in lies & darkness before, & had an infinite number of idols: all those things must melt & vanish away, when as God telleth us that he is the Everlasting. And whereas moreover he termeth himself our God: it is to acquaint us with him, that we may know his Majesty after a loving fashion. For if God should speak but only of his everlastingness and of his being: we should for the most part be utterly abashed. True it is, that this were sufficient to condemn all our dotages: But yet for all that, so it falleth out, that we can not be properly instructed thereby to our own use and profit. Therefore when God hath once showed us that he only is to be worshipped and honoured: then must he also come to us after a gentle and familiar manner, that we may feel him to be our father and master, and know that his will is to make a covenant with us, to the intent that we should stick to him. This is the thing that is meant by the title that is attributed to him in this text, as if he should say, I come not only as the everlasting to make thee afraid: 
Deut. 4.20.  but therewithal I am also thy God, I have chosen thee to myself, I intent to have thee for mine heritage. Now than we see how GOD authorizeth his Law, to the intent we should receive it with all reverence and lowliness: and yet therewithal vouchsafeth to make it amiable, to the end we should taste of it, and take pleasure to submit ourselves to it, and suffer ourselves to be ruled by the doctrine therein contained. And so to be short all excuse is bereft us, if we honour not our God now adays by renouncing all superstitions, and all things that are contrary to his service. Why so? Because the titles which he attributeth here to himself to hold us in awe, aught to draw us unto him. When as he speaketh of his sovereignty over us, and saith he is our God: that aught to make us to taste his fatherly goodness. And both of them are contained here. We see then that there remaineth no more to do, but to hearken to the things that are told us in God's Law, and to hold ourselves simply to the same. And that is the cause why he upbraided the people of Israel, that they neither loved him nor feared him. 
Mal. 1.6.  If I be thy God and master, where is thy fear? And if I be thy father, where is thy love, saith he by his Prophet Malachi? No doubt but the Prophet hath an eye to the thing that Moses toucheth briefly here. For when God nameth himself the everlasting: it is to the end we should yield him the reverence that is due to him. And whereas he nameth himself the God of that people: it is to the end to win them by friendliness, and to show them that seeing he had chosen them, it was good reason that they should put themselves wholly into his hands. Now if it were so under the law: it agreeth much more to us now adays. For although God have vouchsafed to be as it were abased in the person of his only son: 
Phil. 2.7.  yet notwithstanding he continued still in his glory, and it was no abatement of the highness whereof mention is made here. The abasing of our Lord jesus Christ, was an infallible evidence of the mercy of our God: but yet howsoever it were, it ought not to make us to despise him. For it was Gods will to draw us to his infinite glory by that means, to the intent that we should worship him seeing he came down after that fashion unto us. justly then may he upbraid us now adays, that we be utterly unexcusable, if we do not both fear him and love him. For he showeth himself to be both our God and our master. Where then is our fear, if we make none account of his commandments, but be so hard hearted at his threatenings, as to set light by them, and to go on still in evil deeds, & to make but a mock of it though he show himself to be our judge and call us to a reckoning? Where is the reverence that we own to our God? For if it were a mortal creature, we would stand in more awe of him than we do of the living God, who hath all superiority over us. Again, it is not enough for us to fear God after a slavish manner, as by constraint: but our fear must be matched with love. And for the same cause he nameth himself our father. Yea and we have to note, that in showing himself to be the GOD of Israel, under that saying he meant to be our Saviour also. Thou art our GOD (sayeth the Prophet Abacuch) and we can not perish. 
Abac. 1.12.  Now then, let us bear these titles well in mind, for they belong to us, that is to say, they ought to serve for our instruction at this day, 
1. Tim. 3.16.  when the Majesty of God is appeared in our Lord jesus Christ.  
And herewithal we must also note what he addeth concerning the favour that he showed to his people. I have brought thee (saith he) out of the land of Egypt. Of a truth God meant hereby to bind the people of Israel to him most specially above all other nations. And that is the cause why he maketh express mention of their deliverance. Nevertheless, when God speaketh, we must bethink us of all the benefits whereby he hath bound us to himself, which are infinite & inestimable. But yet must we taste of them after our ability, and apply all our understanding to them, and forasmuch as we see that we come short, we must strain ourselves the more, to know at leastwise so much by them, as may teach us to fear and love our God. Doth God then speak? We must first consider, that it is he which hath created and fashioned us: and therefore we be his. Lo here a benefit that is singular enough already. Were there no more but his setting of us in this world and his maintaining of us here: could we recompense it as we be bound to do, though every of us employed himself to serve him to the uttermost of our power? No: But yet further when we behold the records of his love which he giveth us both above and beneath, 
Gen. 1.28. Psal. 8.7.  as that he hath made the world for our sakes, 
Gen. 1.26.27. & 9.6. Heb. 9.15. & 11.16. 1. Pet. 1.4.  that he hath ordained and appointed all things to our use, that he hath printed his image in us to the intent we should be immortal: and that he hath prepared a better inheritance for us than this transitory life: when we see all these things, must it not needs be that we be worse than blockish, if we be not ravished with earnest affection to worship our God, and to vow and dedicate ourselves wholly to him? Yes: but besides this, we must bethink us of all the good turns which God hath done us, as well in general as in particular: and then must we confess with David, Lord, when I think upon thy benefits, behold, my wit is plunged as it were into a bottomless pit: 
Psa. 40. ●.  yea they be more in number than the hairs of my head, as it is said in the fortieth Psalm. Again, when we have acknowledged how much we be beholden to our God generally: let us also consider the benefits that every of us have received at God's hand particularly. And whereas it was said to the people of Israel in old time, I brought thee out of the land of Egypt: let us consider whence our Lord delivered us, when he vouchsafed to admit us into his household and Church. 
Rom. ●. 1. Eph. 2. 3● 1. Co. 1●. ● Act. 26. ●●. 2. Tim. ●. ●.  For we be Adam's children, by nature cursed, heirs of death, altogether sinful, and consequently must needs be loathsome to our God. Let men like of themselves and glory of themselves as much as they list: yet not withstanding this is their pedigree, this is all their nobility, namely that they be Satan's bondslaves, that they have a sink of sin and corruption in them, 
Eph. 2.11 4.18.  and that they have nothing but God's wrath and curse hanging over their heads: and to be short, that being banished from the kingdom of heaven, they be delivered up to all mischief and woe. But our Lord hath delivered us from these things by the hand of his son, he hath not sent us a Moses as he did to the people of old time: 
Rom. ●. ●●  nay he hath not spared his only son, but hath delivered him to death for us. Seeing then that we be ransomed with so dear and inestimable a price, 
1. Pet. ●●●  as is the holy blood of the son of God: ought we not to give ourselves wholly unto him? Furthermore if Egypt were termed a house of bondage: I pray you what is it when the devil holdeth us in his bonds and under his tyranny, so as we have no means to scape death, but are shut out from all hope of salvation, and God is utterly against us? Seeing we be delivered from all these things, is it not a much more excellent deliverance, than that which Moses here speaketh of? Yes: and therefore whereas it was said to the people of old time, thy GOD hath brought thee out of the land of Egypt: now it is said that we be not our own, as saith Saint Paul in the fourteenth to the Romans, 
Ro. 14. ●● 1. Cor. ●● 24.  and also in the seventh of the first Epistle to the Corinthians. We be not our own: the faithful must not take leave to do what they list, nor to live every man after his own liking. And why? Because our Lord jesus Christ died, and is risen again to reign both over quick and dead. Then is it good reason that jesus Christ should be Lord of life and death, seeing he spared not himself when our redemption & salvation were to be wrought.  
And moreover, besides that the son of God hath offered up himself for redemption: let us understand that he maketh us partakers of that benefit at this day, 
Eph. 1. 1● Eph. 1. ●●.  by means of the Gospel. For he gathereth us to him to the intent we should be of his flock. True it is that he is the Lamb without spot which wipeth away the sins of the world, 
john 1.29. 2. Tim. 1.9.10. & Rom. 5.10. and 2. Cor. 5.19.  and that he hath offered himself up to reconcile men unto God. But yet for all that, we see a great number of people that are let alone, against whom the gate is shut, and GOD doth not grant them the grace to be enlightened by faith as we be. And therefore let us mark well that seeing the Gospel is preached unto us, and we have there a warrant that the son of God will make the redemption available in us which he hath once wrought, and cause us to enjoy the benefit thereof: we must learn that our thankelesnesse will be the shamefuller, if we do not our endeavour to give ourselves to our God, who hath bound us to himself after that sort. If the unbelievers play the lose Colts, and overshoot themselves in their superstitions, and in wantonness of life: well, it is because they have no bridle, he hath not rained them back as he doth his household folk. We see the horrible confusion that is in Popery: but yet there is not any doctrine to pluck men back to God: nay rather, that doctrine which is there, doth draw them quite and clean from him. And we see that the devil hath gotten such footing there, that all is full of trumpery and illusions, and the living God is quite forsaken. And so ye see that there is a horrible confusion. But as for our part, seeing that God draweth us to himself, is it not a straighter bond to make us to link in thoroughly with him, and to hold ourselves under obedience of the doctrine that is set forth to us in his name? Yes: and therefore let us learn to stick so to our God as we may renounce all that ever we can imagine of our own head: and let us consider that it is not for us to serve one way or other any more, or to be tossed too and fro in any wise, assuring ourselves that there is but only one God, who will possess us, yea and possess us in such wise, as his honour be not taken from him and bestowed upon creatures, and that he watcheth over us to the end we should know that it is only he on whom we ought to call, 
Psal. 11 6.9.  and to whose grace we ought to repair for succour. And finally forasmuch as it is his will to have and accept us to be of his household: let us walk as in his presence and in his sight, and that in such wise as we worship him as our only God, not only with Ceremonies and outward protestation, but also in our hearts, as they that know that his service is spiritual, and to be short, let him possess both our bodies and our souls, that he may be thoroughly glorified in all respects.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, that it may lead us to true repentance to be mortified more and more, so as our wicked lusts may be cut off, and we be wholly given to fear and honour him: & that forasmuch as we can not serve him thoroughly as he deserveth, so long as we be held down under the infirmities of our flesh: it may please him to uphold us, until he have clothed us with his own righteousness. And so let us all say, Almighty God, etc.   

On Monday the xvij. of june. 1555. The xxxij. Sermon, which is the third upon the fifth Chapter.  
8 Thou shalt not make thee any graven image nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the waters under the earth.  
9 Thou shalt not bow down to them nor worship them. For I am the Lord thy God, a jealous God, visiting the sins of the fathers upon the children, even upon the third and fourth generation of them that hate me:  
10 And showing mercy in a thousand generations, to them that love me and keep my commandments.  
FOrasmuch as men are so inclined to corrupt God's service with wicked superstitions: God is feign to threaten them, that they may be held under as it were by force, or else their fondness would carry them away to surmise of God, contrary to that which may beseem his Majesty. And this is a very notable point, as I have touched heretofore. For in as much as the people of Israel knew the living God: it may seem to be as it were needless to forbid them to make any image. Howbeit by reason of our cursed inclination, it was behoveful that this forbidding should be added as strait as we see it here. And it is well for us that it is so. For this sin is rooted as it were in our very bones: in so much that if God told us not that he cannot away with idolatry, and that he wounded us not with that threat: there is none of us all which would not forge infinite idols to himself, and by that means the honour of the living God should be conveyed over unto our own imaginations. Wherefore let us mark well, that here we be convinced to have a froward and cursed nature which draweth always to superstition, and that it is requisite for us to be restrained after a violent manner. For of our own will we can never serve GOD so purely, as to imagine nothing of him but as may beseem him. And herewithal we see also whereunto our good intentes serve us. For if there be any thing wherein men may excuse themselves, by imagining that they do well: it is in forging of idols. For to what end do they make them, but to serve GOD, that they may be stirred up to the greater devotion, and be the surer that God will grant their requests? Therefore by this means men might shroud themselves under colour of good intent. But we see on the contrary part, that God abhorreth it: we see how he uttereth the grievous sentence of condemnation, against all such as proceed to behave themselves so after their own imagination. They may well enough say, (and so it is in deed) that their meaning is to serve God. But what for that? He accepteth no such service, but rather curseth it and utterly misliketh it, & that justly. For (as I have showed afore) it is a disguising of his Majesty, to make any visible image unto him. Therefore this text teacheth us to forbear to do the things that seem good to ourselves, and specially that when God's service cometh in question, we must not attempt any thing upon our own head, but in all simplicity follow that which he ordaineth by his word, without putting any thing at all thereto. For look how soon we serve never so little from that: allege we what we can, and set we never so good countenance upon our case: God will not fail to punish us. For this threatening of his is not in vain where he saith, That he is a jealous & angry God, which visiteth the wickedness of the fathers upon the Children.  
Ye see then how there are two points for us to remember in this text. The one is, that forasmuch as we be naturally too much given to idolatry, we must always set this threat of God before our eyes, that we take not upon us to mingle any thing with his word, or to devise any worshipping of images, but serve God purely according to his own nature, and not after our own fancy. Let that serve for one point. The other is, that we must consider, that we must not pretend our own good intentes, to justify the things that we ourselves have invented: but contrariwise bear in mind, that the chief service which God requireth, 
1. Sa. 15.22. Eccle. 4.17.  is obedience.  
But now let us come to the words that are set down here. First God saith, I am thine everlasting God, yea even the strong or rather mighty God. Here again he setteth himself against idols. For we have seen heretofore, that to correct superstition, he did set himself forth in his Majesty. And surely Gods manifesting of himself, is to bereave men of all excuse. So long as we know not the true Religion, no nor can discern which is the true God: it is no marvel though our wits run at rovers, and we gad up and down without any certain stay, so as we be ever straying. But contrariwise, when God hath once showed himself unto us, & given us knowledge of his truth: it is good reason that all our own dotages should sink, and that we should stick to the thing that we know. For this cause God repeateth the matter, how he had declared himself to the people of Israel, and chosen them to himself of purpose to govern them, even by his Law which is now published. And he termeth himself expressly a jealous or angry God: for the Hebrew word that is placed here, betokeneth both twain. And although he call himself God here: yet the word that he useth cometh of strength. Now than whereas he termeth himself jealous: no doubt but his meaning is, that he cannot abide the violating of his honour, or that men should rob him of that which is his own, to give it unto creatures: he is not so patiented as to suffer such treachery. And therefore although God's honour be not so greatly regarded of us as it deserveth: this argueth not that he neglecteth it: for in the end we shall find that he hath not forgotten himself; 
Num. 14. ● levit. 10. ●  but that he will maintain his glory, accordingly also as he declareth through out the whole holy scripture.  
Truly, if we had but one drop of good reason, we would be jealous over the honour of our God, so as we should need no encouragement thereto, but rather should endeavour to perform this saying of the Psalm, 
Psal. 6●●●  that the zeal of him should even consume us, and we should be so set on fire within, that whensoever we saw his Majesty dishonoured or lightly esteemed, we should feel as it were a burning fire within us. But what? We be nice in maintaining our own honour but in the mean while we suffer God's honour to be trodden under foot, and to be scoffed at, and to be made sport of, or rather to be rend in pieces, when the world giveth itself to idolatry. Howbeit, for as much as we do not our duty: our Lord having cast us in the teeth with our lewdness and unthankfulness, must be feign to show us, that although we have been lazy & negligent, yet will not he fail to have such a zeal as is requisite for the maintenance of his honour, so as he will be revenged of men for defacing of it after that manner.  
And to the end we should know that God being jealous of his honour, is also well able to punish idolaters: he useth that name of his which betokeneth strength or mightiness, as I have declared already. And it behoveth us to join those two words together. For Moses meaneth the same thing that is better expressed in the Prophet Nahum where he saith, The Lord is a jealous God, 
Nahum 〈◊〉  a God of vengeance, a God that punisheth such as have offended him, a God that watcheth over his enemies, a God that will come with whirlwind and tempest. The Prophet useth this manner of speech, that God is jealous, that is to say that he forgetteth not himself, ne shutteth his eyes when men despise him, but marketh every whit of it, and inregistreth it before him, and they must come to account for it. And having spoken of the said disposition, that is to say, that God will maintain his honour: he showeth immediately that he hath wherewith to do it, and that he is armed with power to punish his foes, so as they cannot scape his hand. That is the cause why he speaketh of whirlwind and tempest: that is the cause why he speaketh of vengeance: insomuch that if God seem to dissemble things for a time, yet he hath an eye to his enemies, and will in convenient season make them to feel with whom they had to do, and that they provoked the living God. Now we see what Moses meant here: that is to wit, that God setteth great store by his own honour: and that although we bear ourselves in hand that we shall scape unpunished when we have violated his service, or by any means corrupted it: yet notwithstanding he will show that he hath not forgotten himself, and that he will maintain himself. Mark that for one point.  
Besides this, he is also mighty to put the same jealousy in execution. He is not like mortal men, which are angry and choleric when dishonour, dishonesty, or wrong is offered them, but yet are not able to do as they would. God is no such a one: for he is armed with power to confound all his enemies. In deed we must not imagine any humane affections in God, 
Deu. 32.39.41.  that he should be moved as we see that men be. There is no wrathfulness in God. But forasmuch as we cannot conceive him as he is: he is feign to apply himself to our rudeness. Therefore whensoever the scripture speaketh of anger, of wrath, or of indignation: it is not for that God is inclynable, or for that he resembleth us, or for that he is moved thereto: [no,] he standeth always at one stay, and there is not so much as any little overshadowing in him, 
jam. 1.17.  as saith S. james, who useth the same similitude to show that there can be no change in his being. Howbeit forasmuch as we conceive not Gods judgements and threatenings, but by the terms of ire, anger, wrath, and indignation: therefore doth the holy scripture speak so of him. Wherefore let us mark first of all, how GOD hath showed us in this text, 
jebr. 10.31.  that it is a dreadful thing to fall into his hands. And specially that if we corrupt the pureness of his service with our wicked inventions, and will needs attempt whatsoever our own brain deviseth: we shall feel with whom we have to do, and that he is too great a Lord for us to dally with after that fashion.  
Moreover God thinketh it not enough to threaten the parties themselves that turn away from this Law through their idolatrousness: he thinks it not enough to tell them that he will punish the persons themselves: but he extendeth his vengeance even to their issue also. I am (saith he) a jealous God which visiteth the sins of the fathers upon the children, unto the third and fourth generation. It should seem at the first blush to be unseemly for God's justice, that he should punish the children for the offences of their fathers and mothers. And besides that it is utterly against natural reason: 
Ezech. ●8. 19  we see what is said of it in the prophesy of Ezechiel: namely that the party which sinneth shall bear his own burden: so as the son shall no more bear the sin of his father, than the father shall bear the sin of his son. This text than may seem somewhat rough and sharp, yea and to deface the uprightness and equity that is in God: for sin craveth his wages, that is to say the death of him that committeth it. Why then should he die which is guiltless? 
Ezech. 18.2.  Again, although this reason were not so evident: yet doth the holy scripture avow, that God telleth us he will not punish the guiltless children for the sins of their parents. Yea and he rebuketh the jews for this blasphemy which ran in their mouths, whereof they had made a common proverb: Our fathers have eaten sour grapes, and our teeth are set on edge with it: Gods handling of us thus rigorously is not for any fault of our own committing, for we have lived as we ought to do: but he over reacheth us with the sins of our fathers. After that manner did the jews grudge against GOD. But he sweareth that such blasphemy shall take place no more.  
Now if all be well considered, there is no contrariety at all. For in the said text of ezechiel's, GOD meant nothing else but that those whom he punished could not allege innocency, nor say he did them wrong in using rigour against them, but that every one of them should find themselves guilty, so as he himself should be justified, and they well perceive that he went not beyond measure and reason. And this is very certain. For although GOD punish the children for their father's sakes: yet ceaseth he not to be righteous in such chastisementes. For if the children be well examined, they shall find themselves guilty on their own behalf: yea (say I), even though they were but newly borne, and had never done any open fault that were known to the world. For what manner of offspring are we? What bring we with us by nature but utter naughtiness? Ye see then that even infants are sinners aforehand: they be condemned before GOD being yet in their mother's wombs. The evil is not yet perceived: but yet for all that their nature is sinful and froward, they have a secret seed within them, 
Rom. 5.14.  and they be already in condemnation, because of the original sin that is come from Adam upon all mankind.  
Now seeing that the little babes are not exempted from the wrath and curse of GOD, 
Eph. 2.3.  in so much that if he punish them it is not without cause, neither can men say but that he proceedeth always uprightly as a good judge: much less can they that are men grown avow themselves to be innocent, but they shall much rather be found guilty. And so as concerning ezechiel's purpose, it is an evident matter that God punisheth not the guiltless children for their father's sakes: for there is fault to be found even in them also.  
Furthermore where as he saith that he punisheth the sins of the fathers upon the children: let us mark how that is done, and then will this doubt be yet better discussed. First of all we know that God is not any thing indebted unto us, and that if he do us any good, it is of his own free goodness, and not for that he is bound unto us. Now if he list to use rigour towards us, he may leave us all in condemnation as those that are there already. Let God but only withhold his mercy, and show himself as a judge to the whole world, and what will become of it? We be all forlorn, there is no remedy for us, both great and small, fathers and children, I say all of us without exception are damned everichone, if God draw us not out of the cursed case wherein we be, yea and that he do it not of his own freebestowed goodness, without being bound thereunto. Now then seeing that God might destroy us and cast us all away: is he to be blamed, is there any fault to be found with him, if it please him to use his goodness and mercy towards some, and to call them to him, and to deliver them out of the bottomless pit wherein they be? No. For our eye must not be spiteful because he hath pity upon his creatures. 
Matt. 20.15  And although he use not like courtesy towards all men: yet doth it become us to keep our mouths shut: yea and sometimes again we ought to open them wide to confess that all his doings are in uprightness and equity, 
Psal. 33.4.  though they surmount our capacity. For we cannot always perceive why God disposeth so of men: but our prattling must be put down, and we must learn to reverence God in his judgements when they be too high and too secret for us to attain to. How soever the case stand, let this stand for a general rule, that God might let us alone in the destruction wherein we be if he thought good, and that by that means all the world might perish: but forasmuch as it pleaseth him to show himself pitiful and gentle, not towards all, but towards one part of them, therefore putteth he a difference between the one and the other. And there upon he leaveth whom he listeth in their own cursedness wherein they were borne.  
Now if it be demanded why GOD useth mercy after that manner towards the one sort and rigour towards the other: truly the first cause thereof is unknown to us, and we ought not to be inquisitive of it. And why? for it becometh our wits to be locked up and imprisoned in that behalf, and we ought to confess that God hath free power to choose whom he listeth and to cast away the rest. But howsoever the case stand, he maketh this promise to the faithful, that he will have mercy upon their children: and that as he hath begun his mercy upon the parents themselves, so he will hold out with it continually unto a thousand generations. We see now that there is some cause why God hath pity upon the one sort rather than upon the other. Again on the contrary part, he threateneth the unbelievers that he will curse them, not only in themselves, but also in their race, and in those that shall spring of them.  
But now let us come to the mercy that God granteth, and to the punishment that he extendeth. His blessing of the faithful folks children, is not in riches, in health, and in all other such things, or in making them to prosper to the world ward: Those are not the greatest blessings which God granteth: that is not the end which he beginneth at: but rather the mercy that he showeth them, is that he governeth them by his holy spirit, that he giveth them the badge of his adopted children, and that he correcteth them and purgeth them from their sins, to fashion them again after his own image. Ye see then that the mercy which God extendeth towards the children of the faithful, is that he suffereth them not to abide in their own corruption and naughtiness, but reformeth and ruleth them by his holy spirit. This done, he proceedeth yet further, and maketh them to prosper, even in this world, until the full measure of his mercy be heaped upon them, that is to wit, till he have taken them up into his heavenly kingdom, and there given them everlasting life.  
On the contrary part, whereas he punisheth the sins of the fathers upon the children: it is as much to say, as he letteth their offspring alone in the same plight that they be in. There is a wicked man, there is a despiser of GOD, there is an hypocrite, there is an unbeliever: well may he have children, but God careth not for them (as ye would say) and taketh them as strangers: and forasmuch as he acknowledgeth them not to be of the number of his, he vouchsafeth not to show himself father like towards them, but letteth them run at rovers, so as Satan must needs possess them. And when they be so destitute of God's spirit, what can betide them but utter mischief, so as they must provoke him to wrath more and more? Now then doth our Lord punish them without cause? Can they say that they be guiltless? No: for there is fault enough in them beforehand. We see then much better, that the thing which God hath spoken by Ezechiel is true: that is to wit, that the party which hath sinned shall receive his own hire as he deserveth: and that the guiltless shall not be punished for the guilty and for the offender's sake. Nevertheless we see also, that his saying that he will punish the sin of the fathers upon their children, is not without cause. For why? It is in him to withhold his grace from the children of the wicked and faithless, or of the despisers of his word, or of hypocrites that abuse his name: God is at free liberty to withdraw his spirit from all the whole race of them. And when their children are so alienated from God: what have they, but the corruption of Adam? There is nothing in them but sin and corruption, 
Rom. 8.7.  and therefore they must needs be enemies unto God. Ye see then how he punisheth them justly, and that they cannot shift themselves from his hand, to say that he doth them wrong, or that he is cruel to them. All mouths must be stopped in that behalf. True it is that the rebellious sort will never be contented: for we see how there are some, which advance themselves against God with such boldness, as all modest and sober folk may be ashamed of them. But let us suffer those dogs to bark their fill, and let us in the mean while glorify our God with all lowliness, acknowledging nevertheless that he hath authority and good right to be gracious and favourable to whom he listeth. 
Exod. 3 3.19  By reason whereof we must conclude, that if God withhold his spirit from the lineage of the wicked, he cannot be blamed of cruelty for it: for ye see they be punishable when they be so forsaken of him, and are not governed by his holy spirit. Wherefore let us mark well, that this saying impugneth not the saying of ezechiel.  
But let us come back again to the intent of Moses. It is not to be doubted but he meant to imprint a greater fear of God in us, than if he had said but singly, God will punish you when ye shall have corrupted his service, by changing any thing in Religion: and think not to scape his vengeance, if ye devise any shape of him: for he cannot abide to have his honour defaced after that fashion. Had Moses spoken after that manner, men are so stubborn and hard-hearted, that they would not have been sufficiently touched with fear. But here he proceedeth further. God (saith he) will not only punish you in your own persons, but also extend his vengeance to your issue, and not only to your children, but also to the uttermost of your offspring, so as you shall always feel his wrath as a burning fire, and the marks of your wickedness shall appear still after your decease. God will put you to open shame: so as ye shall needs be a gazing stock. Although ye be rotten in the earth: yet shall God's vengeance pursue you in such sort, as your sins shallbe remembered from age to age, and the world shall know that ye have been disobedient, unto him that had bestowed so many benefits upon you, as ye ought at leastwise to have been as sheep of his flock, to be ruled by him according to his word.  
Now therefore let us learn to be no more so drowsy when God wakeneth us after that fashion. Surely if he gave us but some incling of his displeasure by some word or outward sign: it ought to touch us with fear and terror. But we be dull upon the spur: and therefore seeing GOD telleth us, that besides his punishing of us in ourselves, he will continue his vengeance still upon all our lineage, and that those which are begotten of us must be condemned after our death: his speaking after that manner ought at leastwise to make us more ware, to live in awe of him and to call ourselves home to him, lest we should provoke his wrath, seeing it is so terrible. Thus ye see how we may profit ourselves by this text.  
Now he saith, of them that hate him. By this term he meaneth all such as break his Law. If it be demanded whether all such as serve from their obedience to God ward do therefore hate him: this text showeth that they do so. [Howbeit] not to their own seeming, but yet in very deed. And in this case we must not rest upon our own judgement: for only God is competent judge to determine of that matter. And forasmuch as men when they give themselves to naughtiness, will not say, no nor think in their hearts that they hate God in doing amiss: it is requisite that that fault should be discovered. True it is that the hypocrites will indeed pretend, that the love of God causeth them to show some good countenance, and in very deed they may well have some seed of it: howbeit, that is but a bastardly and sinful seed, insomuch that this hatred of God appeareth not in the hypocrites, no nor even in those that lead a disordered and lose life: but yet is it in them though we perceive it not. For like as malefactors could find in their hearts, that there were no judge nor order nor government in the world: so all such as acknowledge not themselves subject to God (at leastwise willingly) are contemptuous against him, and could be contented to have him plucked out of heaven. This is apparent enough in such as are utterly given to wilfulness. When men have once let themselves lose to all wickedness: they can no more away with any correction, and thereupon they become so much the less teachable. If a man threaten them, they gnash their teeth at him, they storm at him, and they become as good as mad against God. Now then, this hatred of God is apparent enough in such as have taken lawless leave to do evil, and are carried away with their own lewdness, and as it were saped in their sins. Again, it is true that this appeareth not in such as have yet any fear of God in them, & feel some remorse when a man speaks to them of God and of his justice: but yet is there some hate of God in them. Indeed they think it not: but God seethe much more clearly than we, and whereas we perceive not things, he noteth them. We must always remember how saint john saith, 
1. joh. 3.20.  that God is greater than our consciences, that is to say, that if our consciences bear record of our offences, God will not sleep in the mean while. And so let us briefly bear in mind, that all such as submit not themselves obediently unto God, ne humble themselves under his majesty to serve him and to honour him: do every one of them hate him, although they show it not at the first by their deeds, nor can be deemed of the world so to do. And for the same cause doth God begin at love, when he speaketh of such as keep his commandments.  
He saith that he will show mercy in a thousand descents to such a● love him. And why? For it is unpossible that we should be desirous to honour God and to be obedient unto him, unless we have felt the love that is spoken of here. And this may serve us for a good lesson: according as we shall see hereafter, how Moses intending to give us a brief sum of the Law, saith: What doth the Lord thy God require of thee O Israel, 
Deut. 10.12.  but that thou shouldest love him with all thy hart, & that thou shouldest stick unto him? Never (say I) do we know what it is to keep God's Law, and to behave ourselves thereafter, unless we begin at the said love. And why? For God requireth willing service. He will not have us to serve him, 
2. Cor. 9.7.  only upon a slavish fear: but he will have us to go to it with a free and cheerful courage, 
Rom. 8.15.  that we may even take pleasure in honouring him: and that cannot be done without we love him. Wherefore let us mark, that the beginning and as it were the wellspring, foundation, and root of obedience, is the said love of God, so as we be not forced to come unto him, but have a singular pleasure in doing it, assuring ourselves that our true blessedness is to desire to be governed altogether according to his will, and to frame ourselves wholly thereunto.  
Moreover let us mark also, that this love cannot be in us, until we have tasted of the goodness of our God. For so long as we imagine God to be against us, we must needs shun him. Will we then love him? will we frame ourselves to the obeying of him, to take all our delight in serving of him? We must first know that he is our father and saviour, and that he seeketh nothing but to be favourable unto us. When we have so tasted his love towards us: them shall we be provoked to love him as our father. 
joh. 14.15.  Insomuch that if that love be in us, no doubt but we will obey him, and his law shall reign in our minds, in our affections, and in all our members. For what is the cause why we be so disobedient unto God, but for that we hate him, as I said afore? So on the contrary part the love of God will draw us to serve him, and to submit ourselves to his righteousness, so as men shall see a certain conformity and agreeableness betwixt God's law and all our desires and affections. But yet for the better understanding hereof, let us consider what God is: For he will not be known according to our nature. And when we hear him spoken of, it is not enough for us to give him the title of God: but he will be known as he is in deed: that is to wit, to be righteous and good, as the perfection and fountain of all wisdom, of all power, of all right, and of all equity. Now then let us conceive God as he is: that is to wit, with his justice, righteousness and equity: and then shall we not desire any thing else than to fashion ourselves like to him. Contrariwise if we love naughtiness and be wrapped in it, we must needs hate God. For why? Hear is no talk of a naked being: we must not imagine God to be as an idol: we must conceive him with his righteousness and equity. Therefore when we hate the things that are in God, that is to say his justice and righteousness: we must needs hate his own self: for he cannot forsake himself, he cannot disguise himself, 
2. Tim. 1. ●●  he cannot transform himself after our fashion: he continueth evermore like himself. So then, (as I said afore) all such as love God, need not be afraid that they shall not obey his Law and keep his commandments: for they be things united and unseparable. That is the thing which we have to mark upon this place.  
And hereby we be warned to shun all stubbornness and all offending, more than we have done: for it is no small matter for us to be declared to be God's enemies, and as makers of war against him. And yet the case standeth so, as we cannot advance ourselves above him, nor turn away from him, nor shake off his yoke: but we be convicted to have been his enemies, and to have made open war against him. And is not that a cursed thing? So then let us learn to abhor our own sins and vices, because they attaint us as traitors to God, and he must needs show himself to be our adversary party. Also herewithal we be warned to resort unto God with a pure and right meaning mind. For it is not enough for us to have with held our feet, hands and eyes from evil doing: but the heart must go before, and we must serve God with a true affection: and this affection must not be enforced, but it must proceed of very love to Godward. Therefore if we mind to keep the Law well: we must first know that God is a good and kindeharted father towards us, to the end we may be fully persuaded of his love towards us. And therewithal let it never sink in our hearts to dally in protesting that we love God, except the same may appear by our whole life. For when as Moses speaketh here of the loving of GOD: he addeth, That those which love him do also keep his commandments. Therefore our life must be answerable in that behalf, and be as a certificate whether we love him or hate him.  
Furthermore it is not without cause that God comparing here his wrath and vengeance with his mercy, saith that he will punish those that hate him, even in three or four descents: and show mercy in a thousand descents to them that love him. For thereby he showeth the thing which is yet better expressed in other sentences of the scripture: which is, that he is slow to wrath and forward to mercy, 
Psal. ●●9. 17.  and therewithal long suffering, so that where as his anger lasteth but a very short time, his mercy is everlasting all the life long. Ye see then that the very nature of God is such, as he seeketh nothing but to draw men to him by all manner of gentleness, and to use his goodness towards them. When he punisheth them, it is (as ye would say) against his nature. Not that it is not meet for God to punish as well as to show mercy: but his meaning is to show us that his goodness is far the greater: and to be short, that he is not rigorous, but that his only desire is to utter his good will to us, if we would suffer him: for in very deed he would feign be known to be good and pitiful, and it is the thing wherein his glory doth chief shine forth. Therefore let us mark well how it is not for nought that Moses hath assigned here a thousand generations to God's mercy: and restrained his wrath and vengeance to a three or four generations. As if he should say: It is true that our Lord will not suffer superstition unpunished. When ye shall have corrupted his service and defaced his honour by gadding after your own dotages, ye shall feel the punishment thereof, yea and even your children after you must be feign to feel it to: insomuch that when the fire of his wrath is once kindled upon you, it shall not be quenched again so soon as ye ween for: but yet for all that he will not fail to be pitiful still, and his mercy shall always be greater than his wrath. And in deed, like as by the threat which we have heard, GOD intended to hold the world in the true religion, to the end they should not make ydoIs and puppets to themselves: so was it his will also, that the promise which is contained here should allure us to him, if we bear him the love and reverence which we ought to do: and he had lever to win us by his goodness, than to restrain us by his threatenings. And therefore he saith, My children, look not that I should punish you. Truly if ye provoke me, I will not suffer myself to be so mocked at your hands: but yet for all that, when I have told you of my displeasure, I had much lever to train you and to win you to me by mercy. Therefore I tell you that if you abide pure and sound in my obedience: I also will continue in doing good unto you even unto a thousand generations, so as your children after you shall find me the same still. Thus ye see what we have to remember upon that sentence.  
Moreover for a conclusion, it is not for nought that God useth the term Mercy, notwithstanding that it be as a reward for the service that is done unto him. He might well have said, I will consider the service of such as shall have honoured and served me: and when men shall have loved me by keeping my commandments, I will show them that they have not lost their labour in taking pains to honour me. God might have spoken so: but he saith, I will show mercy. And how may that be? Doth it not seem that if we serve God, he oweth us recompense? No: but he showeth that his doing of good to such as honour him and follow his commandments, is not of bound duty nor for any desert of theirs: for even in so doing he useth mercy still. And the term mercy serveth to beat down all pride of men, so as they may not boast of their own works, as though they were worthy of recompense: but rather consider that thereby God meant to declare, that when we serve him the best that we can, we have still need to be borne withal at his hand, and to have our faults and infirmities forgiven us. Thus are there two things for us to mark in this place. The one is that although we serve God never so purely, yet his recompensing of us is not upon any duty that he oweth unto us. 
1. Cor. 15.10.  For indeed whence cometh our serving of him, but of his mere grace? And what can he then own unto us? Nay, there is yet a further matter: namely that we should all of us be found faulty in his sight, 
Rom. 3.4.  if he listed to examine us rigorously. So then, whereas God recompenseth us for our serving of him: he doth it for his own mere goodness, and therefore not of any bound duty: but (which more is) he is feign to pardon our sins and to bear with us, yea even in the good that we do. Wherefore let us consider that God showeth himself so gracious and free-hearted towards us, that where as he might make us to feel his rigour, he is contented to make us taste of his mercy by bearing with us in our infirmities. For let us not think but that without his mercy we were all undone: and that although we strove never so much to obey him, yet we should be found faulty, if he used not the foresaid gracious goodness whereof he speaketh. So then, that is the thing whereunto we must flee for refuge, if we intent to be sure of our salvation.  
Now let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to make us feel them better than we have done, that it may lead us to true repentance, so as being taught to fear him, we may stand in such awe, that as soon as he threateneth us with his wrath, we may conceive the power that is in him, to the end that being humbled in ourselves, we may have recourse to his fatherly goodness, not doubting but that when he hath once begun to show himself a father and Saviour towards us, he will continue so still yea even after our decease, so that we shrink not from him through our own naughtiness and disobedience. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

On Wednesday the nineteen. of june. 1555. The xxxiij. Sermon which is the fourth upon the fift Chapter.  
11 Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless which taketh his name in vain.  
IF we were well advised, we needed not to be taught to yield reverence to our God: for nature ought to lead us thereto. To what end are we created in this world? To what end live we here, but to honour him to whom we be beholden for all good things, and to give ourselves to the glorifying of his majesty? That then is the end and whole sum of our life. But in the mean season, in steed of honouring our God, and of applying ourselves that way: we seem to have conspired the clean contrary. For some of us would have all remembrance of God buried: some despise him and mock him: and othersome blaspheme him with open mouth: so as we show sufficiently, that we know not to what end we live or should live. Now forasmuch as there is this vice in us: God intending to redress the same, telleth us that we ought at leastwise to refrain from abusing his holy name: for that is as an unhallowing thereof. And therefore hath he forbidden men to take his name in vain. By these words he meaneth, that we must consider well which is the right and lawful use of his name. Of a truth we be not worthy to take God's name in our mouth after any manner at all, for we must remember what the Prophet Esay said in his sixth Chapter: 
Esa. 6.5.  Lord (quoth he) I have unclean lips, and dwell among a people that is altogether defiled. Seeing then that we have nothing but infection and filthiness in us: it is certain that we may not take God's name [in our mouth,] at leastwise if it were not that God of his goodness were willing that we should use his name, so it be to glorify him withal. Therefore let us mark well, that when as it is said that we shall not take the name of God in vain: our Lord rebuketh us for our unthankfulness, if we have not the skill to use his name as he hath given us leave, by following the rule that is set down in his word: for that is the lawful mean whereby we may rightly use the name of God.  
Nevertheless to the end that this may be yet plain understood: we must mark, that under one particular, God meant to show us here what a majesty is in his name, to the intent we should not speak of it, but with all reverence and honour. Therefore he taketh one particular kind, to wit, of an oath, specially when occasion serveth to swear: and useth it for all profaning of God his name whatsoever. We see how our Lord loveth us, seeing he dareth us his name whereby to communicate with our neighbours, 
Exod. 22.10 11. Hebr. 6.16.  so as if there happen any doubt or variance among us, it may be dispatched by that mean: that is to wit, if we be not believed, and a matter hang in doubt, the name of GOD may come in as an umper, to dispatch all controversy, so as the matter may be certain and sure by such confirmation. Is it not an inestimable goodness, that our God humbleth himself in such sort, as to give us leave to use his name? Yes. And why? for it is certain that God's majesty is so precious, as it ought not to be abased so low: but yet he vouchsafeth to apply himself unto us, and therefore so much the greater is the villainy, if we vnhallowe God's name in our oaths. And that is done, not only by forswearing ourselves: but also by taking God's name at adventure, without regarding to speak with good discretion, or whether the thing that we have in hand, is worthy to be so confirmed or no. Therefore when men go to it so are aladuenture, God's name is as it were unhallowed. It is true that GOD taketh it as a kind of his service, when men swear by his name: not that he is beholden to us for it, but clean contrariwise. For as I have touched already, we must in this case consider how GOD beareth with us, in that he giveth us leave to use his name. But yet do we by our swearing acknowledge that God hath all superiority over us. The inferior sweareth by his superior, saith the Apostle to the Hebrews. 
Hebr. ●●  And surely if we witted to what end an oath serveth, it cannot agree but only to the majesty of GOD. For our meaning is to warrant such things as are secret and have no proof among men. But that cannot be done by any creature: God must be feign to show himself in that behalf, as he that searcheth men's hearts to the very bottom. 
jer. 1ST 2. 〈◊〉 30. Psal. ●● 1. Cor ●●  And again it is not for nought that he challengeth to himself the title of truth. We see then that in swearing, we do homage unto God▪ by protesting him to be our judge, and the only party to whom we have recourse in all doubtful and secret cases, because it is his office to bring them to light, and again he will maintain the truth, sith the same belongeth to his honour. That is the cause why God taketh it to be a kind of serving of him, 
jer. 5. ●●  when men do swear by his name, how be it so as the oaths be not needless. And hereby we see that the fault of such as forswear themselves, or as swear rashly, is so much the grievouser: for it is as a violating of God's service, and as an abolishing of it, as much as in us lieth.  
As touching them that commit perjury: they be not only guilty of taking God's name in vain, and of abusing the same falsely: but also they be traitors and wicked caitiffs. Can we devise to do a greater outrage to our GOD, than to abolish or deface his truth? No: for there is nothing more peculiar unto him. And therefore it is all one as if we would pluck him out of his seat, yea and utterly bereave him of all divine honour and glory: which thing is done when men turn his truth into a lie. Therefore whosoever forsweareth himself, that is to say, whosoever taketh God's name with an evil conscience, whether it be to colour lies, or to beguile, or to disguise matters: surely he blasphemeth in so doing. And I say expressly, if we go about to disguise matters. Why so? For many do dispense with themselves, under colour that they cannot be convicted of perjury before men. And why is that? Because they turn the cat in the pan, and set such a face upon their matters, as it may seem that they forswore not themselves at all. But God liketh not any such subtleties. Wherefore let us not imagine that we shallbe quit and scape scotfree before him, when we shall have used such fetches and startingholes. Thus we see in effect, that all such as take God's name otherwise than sound and simply, do commit blasphemy. Let that serve for one point.  
Now as for them that swear to no purpose and unadvisedly: they show well enough that they make none account of God, and that they do but dally with him. In deed they protest the contrary: they can welynough say that their intent is nothing so: but that is but hypocrisy: for the deed itself showeth sufficiently that they bear no reverence unto GOD. If we have a mortal man in estimation, we will not take his name in vain, we would not that men should make a babbling of it, or intermeddle it with scornful and scoffing words. Nay we would take that in reproach. And would we have more privilege than the living God? We be wretched carrions and dung: and yet would we be had in honour and estimation, and that our God should be our underling? We see then that there are very few of good religion nowadays in the world. Although a great number pretend to be Christians: yet they never witted what it is to worship God, or to do him homage, or to yield him the service that belongs unto him. For how doth God's name trorte about? Men cannot bargain for a quart [of wine,] but some oath must be rapt out with it. If God's honour were esteemed among us: surely we would abstain from such needless oaths: nay rather we would abhor them. And yet nowadays men make but a sport of them, and if a man be rebuked for his swearing, he thinks he hath great wrong done him. If there be any talk that is not for a man's profit, he will be weary of it and grieved at it, yea and find fault with it: but if any of us be so zealous to godward, as to be grieved at the abasing of his name: by and by a quarrel is picked to him, they despite him, and gnash their teeth at him. But seeing that the world taketh so fast hold of the despising of GOD, and is so hardened in it: it is a sign that there is no more knowledge of his majesty.  
Again although men take so lawless leave under colour that it is an ordinary matter, and have made custom a Law: yet will God show in the end, that he maketh more account of his name than men have done, and that if we make havoc of it, we shall pay dearly for it, and we shall be driven in the end, to know that we have defiled the land where we dwelled, and we must be called to a reckoning for all the benefits that we received there, and which GOD bestowed upon us with his hand, because we acknowledged not the author of them, to yield him his due honour for them. Ye see then that the first thing which we have to mark in this text, is that God beareth with us and useth such gentleness towards us, as he is well contented that we shall use his name in all lawful cases: by the which grant of his we may well perceive, that he is more than fatherly towards us. Nevertheless he warneth us therewithal, to be more ware in abstaining from all wicked oaths. For as for perjury, (as I said afore) it is an offering of too outrageous and cursed villainy unto him, because his truth is turned into lying, and we be false-dealers to the uttermost of our power. And so ye see that that is a passing deadly crime.  
But it is not enough for us to refrain from perjury: it behoveth us also to look that our oaths be sober, and that God's name be not tossed among us like a tennisball: but that necessity may excuse us in our using thereof. And forasmuch as by our swearing we give to understand that GOD hath all superiority over us: therein we see that the oaths which are made by creatures are wicked and proceed of superstition. As for example, whereas in the Popedom men swear by S. Antony or by S. john: it is all one as if they made idols of them. And why so? For we must always bethink us of this saying of the Apostle which I alleged afore, namely that by our swearing by the name of God, we avow him to be our superior, yea and our sovereign Lord. And that is the cause also why God sweareth to confirm us in his promises, or rather to waken us when he seethe us wilful and hardened in our sins, so as we be not afraid of his justice. He sweareth: and by whom? Even by himself. He reserveth that honour to himself, as shall be declared more at large in the 6. Chapter of this book. 
Deut. 6.13.  And therefore they that swear by creatures are idolaters. By reason whereof, in speaking of superstitions, the oath is set down as a record to prove that men are turned away from the pureness of the Law. 
Soph. 1.5.6.  The shepherds (saith jeremy) which have the charge of leading God's people, 
jer. 12.16.  must teach them to swear by the name of God: that is to say, to lay away all other oaths, and to intermingle no creatures in that behalf.  
Furthermore whereas the name of GOD is mentioned: let us mark that it is not the only speaking of that word, that is forbidden us: but that we must have a regard to the substance of it, as I have said already. God is not a sophister to use trifling subtleties towards us: but he hath an eye to the deed itself. There are that will not swear expressly by the name of GOD: but yet they cease not to be faulty and offenders. For we must refer ourselves to that which our Lord jesus Christ speaketh in the fift of saint Matthew. When ye swear by heaven (saith he) is it not the seat of the living God? 
Mat. 5.34.35.  If ye swear by his temple: is it not the place where his majesty resteth? Then if we think we shall not be condemned, so we express not the name of God: it is a●fondnesse. Let us not beguile ourselves therewithal: for it is too childish an excuse. For why? Doth not the heaven bear a representation of God's Majesty? Ye see then that his glory is thereby diminished. As much is to be said of the earth. For it is his footstool, as jesus Christ avoucheth in the forealleadged text. Wherefore let us learn in few words, that we must yield such reverence to the name of God, as to put away all oaths from among us, saving so far forth as necessity requireth, and as God giveth us leave to borrow his name. And moreover, let us always follow this, to keep this simplicity in our talk, to say it is so: assuring ourselves that whatsoever is more, is evil and condemned by the law, 
Matt. 5.37.  that is to wit, if we take the name of God in vain. And indeed there is a double mischief to be seen in all needless oaths, and wherein God's name is not honoured as it ought to be. For when men let them fly so at all adventure: it is a token that they pass not what they say. Again, whereof cometh it, but only of this, that folk are so full of lying and deceit, as no man can believe that which is said to him, when one speaks to another? Needs must there be great frowardness and naughtiness among them. Whereas God hath given us a tongue, it is partly to the intent we should common one with another thereby: for it is as ye would say the messenger of the heart, so as thereby we express the things that we have conceived in our mind. We see then that needless oaths spring of the untrustiness of men. And there needs no inquisition or long trial of the matter: for every man hath his own witness in that behalf. How so ever the case stand let us learn to use such modesty in this respect, as God commandeth that we swear not without cause nor vnrequired.  
Howbeit to make this matter the easier to be understood, many do bear themselves in hand that when they swear by their faith, it is not material. Indeed the most part of them swear by nothing at all: for they have no more faith than dogs: they have neither conscience nor Religion. But yet shall not the name of Faith fail therefore to be esteemed afore God: for he setteth much store by it, and counteth it as a holy thing, which cannot nor ought not to be so unhallowed, except we will needs make ourselves guilty, and run in danger of the threat that is uttered here, as we see. Now then let us mark well that it is not enough for us to have forborn to swear expressly By God: but also that if a man swear by his faith, or use any confirmation wherein there is any mark of God's majesty: his name is unhallowed in so doing. And what shall then become of such as not only use false oaths to countenance their matters withal, and swear at all adventure and as it were in scorn and mockery: but do also spite God with horrible blasphemies, so as they spare neither flesh, blood, nor death nor any thing else? Are such men to be held as only guilty of simple abusing of God's name? No: but as guilty of the heinousest villainy that can be done. Behold our Lord jesus Christ the Lord of glory, abased himself for a time, as saith S. Paul. Now if there were no more but this, 
Phil. ●●  that he being the fountain of life, became a mortal man, and that he having dominion over the Angels of heaven, took upon him the shape of a servant, yea even to shed his blood for our redemption, and in the end to suffer the curse that was due unto us: 
Gal. ●●●  were it convenient that notwithstanding all this, he should now adays in recompense thereof be torn in pieces, by the stinking mouths of such as name themselves Christians? For when they swear by his blood, by his death, by his wounds and by whatsoever else: is it not a crucifying of God's son again as much as in them lieth, and as a rending of him in pieces? And are not such folk worthy to be cut off from God's Church, yea and even from the world, and to be no more numbered in the array of creatures? Should our Lord jesus have such reward at our hands, for his abacing and humbling of himself after that manner? 
Mich. 〈…〉  God in upbraiding his people saith thus: My people, what have I done to thee? I have brought thee out of Egypt, I have led thee through the wilderness, I have brought thee up with all gentleness and lovingkindnesse, I have planted thee as it were in mine own inheritance, to the intent thou shouldest have been a vine that should have brought me forth good fruit, and I have tilled thee and manured thee: and must thou now be bitter to me, and bring forth sour fruit to choke me withal? The same belongeth to us at this day. For when the son of God, who is ordained to be judge of the world, 
john 〈…〉  shall come at the last day: he may well say to us: how now sirs? Ye have borne my name, ye have been baptized in remembrance and record that I was your redeemer, I have drawn ye out of the dungeons where into ye were plunged, I delivered you from endless death by suffering most cruel death myself, and for the same cause I became man, and submitted myself even to the curse of GOD my father, that you might be blessed by my grace and by my mean: and behold, the reward that you have yielded me for all this, is that ye have (after a sort) torn me in pieces and made a iestingstocke of me, and the death that I suffered for you hath been made a mockery among you, the blood which is the washing and cleansing of your souls hath been as good as trampled under your feet, and to be short, you have taken occasion to ban and blaspheme me, as though I had been some wretched and cursed creature. When the sovereign judge shall charge us with these things, I pray you will it not be as thundering upon us, to ding us down to the bottom of hell? Yes: and yet are there very few that think upon it. For if needless oaths were as greatly abhorred nowadays among men as they ought to be: they would not by & by after take such leave and boldness as they do to flesh themselves in perjury and forswearing.  
As touching blasphemy, doth not the world see what cometh of it? And yet would we be jealous of our own honesty and reputation, when in the mean season God's name is trodden under foot among us. If a man have spoken amiss of ones father, he could find in his heart to make a quarrel of it, and either to sew him at the Law, or else much rather to be revenged of him with his own hands, and men bear themselves in hand that they may with honesty maintain the quarrels of their parents. Behold, our sovereign Father is injured after the same manner, even the same father who not without cause is named the Lord of glory, 
Psal. 24.7.  before whose son all knees ought to bow, as Saint Paul reporteth to the Philippians, even he shall be so mocked as a man could do no worse to him, 
Phil. 2.10.  except he should spit in his face: and yet notwithstanding even they that name themselves Christians, and which pretend in deed to seek his honour, shall be the greatest and horriblest blasphemers of him. But yet for all that, as I said afore, our Lord will not cease to maintain his own honour, (as he himself avoweth.) When he seethe men so heathenish as to deface his Majesty after that fashion, to the uttermost of their power: He maketh a solemn oath that he will be revenged of it. As truly as I live (sayeth the Lord) I will not give mine honour to another. 
Esa. 42.8. & ●. 11.  And like as he will not have his honour conveyed over unto idols: so is it certain that the same saying hath a further reach, that is to wit, that if men do falsely abuse his holy name, they shall feel in what estimation he had it. And therefore let us not look till this be accomplished upon ourselves: but let us learn to yield reverence to our GOD, and to him that hath all sovereign Majesty, that is to wit, to our Lord jesus Christ: and let us learn therewithal, to swear in such wise, as it may always be a warrant unto us, that it is he to whom we belong, and that he is our Father, our Maker, and our judge. Thus ye see what we have in effect to gather upon this text.  
But withal there is a threatening added: whereby we see men's dullness, and how Satan hath as ye would say bewitched them, so as they conceive not God's wrath, when it is set afore them. I will not hold him guiltless that taketh my name in vain. Lo it is GOD that speaketh. I pray you ought not the hair of them to stand up stiff upon their heads, which swear so villainously as I have mentioned afore? If a man swear by his faith unadvisedly: behold, God armeth himself and sayeth: no sir, seeing thou hast not honoured me, thou must yield an account of such treachery. God can not away with a simple lie: and if perjury be added thereto, it is yet worse. If a third fall to blaspheming, it is the uttermost point of all lewdness, and as bad as an open defying of GOD, as though we would run upon him and wound him. Now if in this case a man think not upon the punishment that is prepared for all such as do so falsely misuse the name of GOD: or have dishonoured it, may it not be said that he is beastly drunken, and as it were out of his wits, and that Satan hath made him stark blind? Alas yes: and yet nevertheless, it is as common a thing as may be. If a master should say in his house, I will be obeyed in all things: but yet there is one thing above all the rest which I am desirous to have done, and I can not abide that any man shall transgress it, but that he shall by and by be thrust out of the doors, and be punished for it as he deserveth: If a Master have a thing in such estimation, although his men be not so circumspect in all the rest, yet will they stand in some fear of this.  
Now then, 
Deut. 27.16.20.24.26.  behold, God curseth all such as shall have transgressed his Law in any point. Cursed be he that honoureth not his Father and mother: Cursed be he that stealeth: Cursed be he that committeth adultery: Cursed be he that performeth not all things contained in the Law. And here specially, there is a threat upon all such as shall have abused God's name. Hereby he showeth us that although he will have us to keep his Law in all points, and to direct our lives thereby: yet notwithstanding he reserveth still this point to himself, and will have his name to be privileged. Now if this threatening slip away for all that, so as it sinketh not in our minds, nor restraineth us at all from presuming to dally so with God and his Majesty: must it nor needs be said (as I have touched already) that the devil hath carried us away, and that we be bereft of all wit and reason? Yes: but if this threat do not waken us now: we must find in the end that Gods publishing of it was no false alarm. And therefore let us learn to be touched to the quick, sith we see that our Lord setteth himself so expressly against us, and showeth himself to be an adversary to all such as abuse his name. For what cost is it to us to abstain, as well from all false oaths, as from all unadvised oaths, and specially from all blasphemies? The greatest excuse that they have which would lessen their fault, is that they cannot refrain because they be enured to it by custom. Yea, but if every man would set before his eyes that God is his judge: surely he might soon forget his swearing: and when the name of GOD were to be used, men would not do it but with great singleness of heart. In so much that if men went to law, they should have as it were God's Majesty present there, so as he might be beheld sitting there as judge when he were called to witness, and men should not use his name but in such wise, 
2. Tim. 2.19.  as Saint Paul speaks of, where he saith that we must not take God's name but in all holiness.  
This therefore might well be done. But what? Our tongue runs riot even so far as to the foresaid despising of God's name: so that cry what men can, yea and (as ye would say) beat they it into us with beetles: (for the things that the holy Scripture telleth us concerning the abuse of God's name, are like mighty blows with a beetle wherewith GOD striketh upon us:) and yet for all that, we continue still the same we were afore, and God's name hath neither honour nor Majesty more than it had before. Yet notwithstanding, all such as have any understanding and feeling of God's name, aught to think well upon that which is said here. And moreover (as I have declared already) when we be once warned of that which we have seen heretofore, that is to wit, that he which speaketh is the Everlasting, and our Creator and Redeemer, which hath showed himself more than a Father and Saviour towards us: if this be well printed in our mind, surely all oaths will easily be forgotten. But if we keep on our way still: 
Zach. 12.10.  the saying of the Prophet Zacharie shall be fulfilled upon us: which is, they shall see him whom they have pierced, that is to say, whom they have wounded. For although men flatter one another, and make but a laughing at their oaths, and imagine that their swearing shall easily be forgiven them: yet is God wounded by it, and he will show in the end, that it is not for men to rush against him after that fashion.  
Herewithal we have to mark, that under one kind, GOD meant to show what reverence we ought to yield in effect to his name. In deed be speaketh here expressly of Oaths: but yet this doctrine ought to be stretched further: namely that when we think of God, or hear any speaking of him, it must be done with all reverence, so as we may be wakened up, not only to honour and praise him above all, but also to consider, 
job. 41.16.  that even the Angels do tremble at the sight of his inestimable glory, and therefore that we which are wretched creatures and as transitory as may be, aught at leastwise to do homage to the sovereign Majesty of our GOD, whensoever he is spoken of. That is principal point which we ought to mark well in this text.  
Truly this doctrine is easy enough of itself: but it is dark to us, because it is so ill put in practice. What a sort of vain thoughts come in our heads when we think upon GOD? In deed our nature is inclined thereunto, as of folk that are fraughted with all untruth, so as there is nothing but darkness in us. But yet for all that, if a man feed his own humour with lewd and wicked imaginations conceived against the honour of GOD: he showeth sufficiently that he hath conspired and confederate himself with the devil. neverthelater how many are there that bethink themselves, when any lewd fancy cometh in their mind, or which labour to suppress and beat down the things by force, which their own conscience telleth them to be wicked and against the glory of GOD? Nay, they rather take pleasure in them, and welter in them. Now when men's spirit, that is to say, their understanding is so defiled, the residue is easily corrupted. And for proof thereof: how do men most commonly speak of God? What manner of talk have they of him? It should seem that their whole seeking is to be corrupted: there needeth but a little leaven to sour the whole lump of Dowe, 
1. Cor. 5.6.  as sayeth Saint Paul treating of this naughty talk which marreth and infecteth us with wicked vices. But the worst is when men speak of GOD in way of mockage. For what a thing is it that he should be scoffed at, and that he should be scorned in words, not only vain and fond, but also shameful and horrible? It is not a wilful violating of his Majesty? And yet men do so, yea even over commonly, in so much as ye shall hardly have long talk in any company, but somewhat shall be intermingled that may found to the contempt of GOD. And do we not show thereby, that we never witted what it is to worship GOD? We can well enough say daily, Hallowed be thy name: and yet we do the clean contrary. Needeth there any other sentence of condemnation against us than that? When we come here to Church, we protest with our mouths that we desire that God's name should be maintained in due honour: we say as much at the table: and likewise doth every man both at his rising and at his going to bed, (I mean such as are not utterly brutish: for there are which wot not what praying to God meaneth.) But as for those which have yet so much honesty as to pray unto God, they will well enough say with their mouth, hallowed be thy name: but it is no sooner from their tongue's end, but by and by a false oath is in their mouth, and they make God's name to run too and fro. And what else is such falsehood, than a violating of God's Majesty, and as a striking of him with a Dagger, or as a spitting in the face of him? Therefore as I have told you already, there needs none other judge to condemn us for our foolish oaths, than the protestation that we ourselves make when we desire GOD to maintain the holiness of his name, and yet in the mean while endeavour to deface it as much as we can.  
But now remaineth that we speak of God in all reverence, specially when his works come in talk. As how? In speaking of the weather, be it fair or be it rainy, they be marks of his Majesty. If he send us sad weather, he showeth himself a judge to make us perceive his displeasure, to the intent to make us enter into the examination of our sins, that we might be sorry for them and be led to amendment. But in stead of humbling ourselves before GOD, and of being sorry that we have offended: we become wayward as we see men commonly be, who fall to repining, and say, must this weather last ever? and so we flee not to our GOD, ne ask him forgiveness of our sins. And after the same manner deal we in all other things: for I allege but only one example, to show that when we speak of God's works, we must either perceive him to be a Father by his goodness, or feel him to be a judge by his rigour. Therefore whensoever God doth any thing that misliketh us, and is contrary to our desire and wishing: let us understand that he chastiseth and tameth us, 
1. 〈…〉 32.  to the end we should enter into the examination of our sins to condemn them and to be sorry for them. If we glorify not God in that behalf, we vnhallowe his holy name. Again on the contrary part, when God draweth us to him by gentleness as a loving and pitiful father: it is to the intent we should be brought unto him, and honour him the more. And if our unthankfulness be to be condemned for not honouring of him at the first word that he speaketh to us: how shall we do when all things upbraid us, so as God having laid hold on us on all sides, can by no means win us to him, whereby he showeth that we be utter despisers of his Majesty, and that we have trampled his works under our feet, or overturned them with our snouts like swine? I pray you shall it not redound to our dreadful condemnation, if this may be laid to our charge?  
Now although God have set his mark upon all his works, so as we ought to know him both in fair weather and in fowl, in heat and in cold, and (to be short,) in all the order of nature: yet hath he set his mark chiefly upon his word. Of a truth it is an unexcusable crime, when we acknowledge him not in the good things that he hath made and done for us. We hold our life of him: it is in him that we live, 
Act. 17.28.  as speaketh Saint Paul. If all these benefits make us not to be mindful of God: it is too unmeasurable a churlishness already: but yet (as I said afore) it hath been his will that his mark should be printed above all things in his word. Let us look upon Heaven and earth, and we shall see GOD everywhere. For what else is the world than (as sayeth S. Paul) a lively image wherein God setteth forth himself? 
●om. 1.20.  Although he be unvisible in his own being: yet doth he show himself there, to the intent that we should worship him. But come we once to the holy Scripture: there is an image wherein God showeth himself much more familiarly unto us, 
Cor. 3.18.  than he doth either in the skies or in the earth. Neither Sun nor Moon, (though they give light to the world,) do so set forth the Majesty of God, as the Law, the Prophets and the Gospel do. And yet for all that, after what manner do men speak of them? How boldly do they deal with them? I pray you do not men take leave now adays to speak of God's name after their own fancy? And when they fall to reasoning upon the holy Scripture among Cups, in Taverns and at Tables, doth their talk tend to the humbling of themselves, that they may all know their own rudeness and infirmity, and ask of God the gift of his holy spirit, to the end that we may handle his mysteries as becometh us? No: but those disputations are made as it were in way of mockery, and thereby it appeareth well, yea much more than were requisite, that there are very few true Christians now adays in the world. It is apparent that some dally with the holy scripture, and wrest it to proverbs of laughter, making it a matter to sport and play withal, as though it were but as a nose of wax for every man to fashion and unfashion at his own pleasure. Othersome hold fond discourses on it, demanding, why is this, and why is that? And again, when we come to God's high mysteries: if any thing mislike us, we would have it every whit wiped out. And that is all one as if we would pull God out of heaven.  
Now then let us learn that God commendeth the honour and authority of his word unto us above all things: as if he should tell us that look whatsoever is contained in the holy scripture, we must receive it with allowelinesse, and yield ourselves pliable to that which is contained therein. Yea and although the same be contrary to our understanding, and we could find in our hearts that God had spoken after our manner: yet let us do him the honour to imprison all our own wits, and to say: Lord, we be thy scholars, and therefore we receive quietly whatsoever thou hast vouchsafed to teach us, assuring ourselves that the same is for our benefit and welfare. Therefore whatso ever is contained in the holy Scripture, let it be received reverently without exception. And when God's holy mysteries come in question: let us not judge of them according to our own understanding: but if it happen that any thing seem not good and convenient unto us, let us bridle ourselves, and let God have his full scope, so as his word may have all the liberty that may be. Also therewithal, when we read the holy Scriptures or come to a Sermon, let us always bear in mind to think thus with ourselves: behold, our God showeth himself here, and he is set down as our judge: and therefore it is not for us to kick and spurn against him, as we see a great sort do when they come to Sermons. But what? They have conceived rancour in their heart against God and his word, and therefore they can reap nothing by it but utter naughtiness: in so much that they gather venom more and more, to belch out their blasphemies at tables when men speak not to their liking. And is that (think you) a good honouring of God's name? Now therefore, whether it be that we read the holy Scripture, or that it be treated of in Sermons: let us learn to have God's name always in such reverence, as to quake at it when we hear it spoken of, specially when his word is preached, as is said by the Prophet Esay. 
Esa. 66.2.5.  For so shall we show, not only in words but also in deed, that we be true believers: and God also will avow us for his people, and in the end gather us into the heritage of the kingdom of heaven.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him, not to impute those unto us which we have committed heretofore: but that it may please him so to reform us to himself, as our whole seeking may be to honour him, and to give ourselves to his service, that he may dwell among us, and our Lord jesus reign over us, both by his holy spirit and by his word. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the xx. of june. 1555. The xxxiiij. Sermon, which is the fifth upon the fifth Chapter.  
12 Keep the day of rest, to hallow it as the Lord thy God hath commanded thee.  
13 Six days shalt thou labour, and do all thy businesses:  
14 But the seventh day is the rest of the Lord thy God, Thou shalt not do any work therein.  
AFter that he had spoken of the pure worshipping and serving of GOD, to the glorifying of his name, without taking of it either in oaths or in other things, otherwise than in way of honour, now mention is made of God's service accordingly as he hath required it in his law, and of the order which he hath set down for the faithful to exercise themselves in. As for example, the [Sabaoth or] day of rest was a figure, partly to show that men could not serve God dutifully, but by mortifying all that ever is of our own nature, and by dedicating themselves therewithal in such sort unto him, as they may be as it were quite separated from the world. Secondly the day of rest was a Ceremony to bring the people together, that they might hear the Law, and call upon the name of GOD, and offer the sacrifices, and all other things that concern the spiritual government. Thus than we see now after what sort the Sabaoth day was spoken of: but yet would it not be well understood without distinction, and without laying forth of the said two parts by piece meal. Therefore we have to note, that the Sabaoth or day of rest, was a shadow under the Law till the coming of our Lord jesus Christ, to do men to understand that God requireth that they should utterly cease from their own works: and that is it which I meant in one word, when I said that we must mortify all that ever is of our own nature, if we will conform ourselves to our God. And that it is so, Saint Paul declareth: and besides that, we have records enough thereof in the new Testament. But it shall suffice to have alleged that which is most apparent, namely to the Colossians, 
Col. 2.17.  where it is said that we have the substance and the body of the things that were under the Law, we have it (sayeth he) in jesus Christ. And therefore it was requisite for the fathers of old time to be trained in this hope, as well by the day of rest, as by some other Ceremonies. But now that the thing itself is given unto us, we must no more stay upon the shadows. In deed the law is not so abolished, but that we ought to hold still the substance and truth of it: 
Matt. 5.18. Eph. 2.15. Col. 2.14.17.  but yet is the shadow of it done away by the coming of our Lord jesus Christ If it be demanded how the fathers of old time knew that: Moses hath given us understanding thereof, as is showed sufficiently in the Book of Exodus, 
Exod. ●● 17.  For God having set forth his Law in the twentieth of Exodus, which he uttered unto Moses, telleth him to what end it tended, saying that he had ordained the Sabaoth day, to be as a warrant of the sanctifying of the people of Israel unto him. It is (sayeth he) a badge of my holiness which I have ordained among you. Now when as the scripture speaketh to us of being made holy unto GOD: it is to separate us from all things that are contrary to his service. But where is such pureness to be found? We be in the world, and we know that in the world there is nothing but utter frowardness and naughtiness as sayeth Saint john in his Canonical Epistle. 
1. joh. ●●●  But men need not to go out of themselves to have battle against God and his righteousness: for all our senses and all our affections (sayeth Saint Paul in the eight to the Romans) are enemies unto God. 
Rom. ●●●  When men give heed to their own thoughts, desires, likings, and lusts: they make open war against God. We know how it is told us in the sixth of Genesis, that all that ever man can imagine is always evil, 
Gen. ●. ●  and that all that ever man deviseth in himself and hath of his own store, is utterly untoward and corrupt afore God. So then, we see well that we cannot be sanctified to our God, that is to say, we cannot serve him undefiledly, except we be separated from the defyling that are contrary to him, and that the things which are of our own nature be abolished. Now it was requisite that all these things should be figured to the ancient fathers, because jesus Christ was not yet fully revealed unto them. But we in these days have the full accomplishment and performance of all things in jesus Christ. And for proof thereof, 
Ro●. ●●  Saint Paul saith that the old man is crucified with him. Whereas Saint Paul speaks after that sort of the old man, he meaneth the things that we have from Adam, all which must be rypened and done away. Not as touching the substance of our body or of our soul, but as touching the naughtiness that is in us. The blindness that maketh us to go astray, and the wicked lusts & likings which are utterly disobedient to God's righteousness, must be beaten down, because they be drawn from Adam. And how is that done? Not by our own power or policy: but by our Lord jesus Christ: 
1. Cor. ●.  who by dying for us, 
Rom. ●●  to wipe away our sins that they might no more be imputed unto us, hath also purchased us this prerogative, that by the power of his holy spirit we be able to forsake the world & ourselves, so as our fleshly affections shall not overmaster us. And although we be full of disobedience: yet shall God's spirit overrule us, to hold them down & to keep them in awe. And therefore it is said that we be risen again with him, 
Col. 2.12.  as S. Paul declareth likewise in the forealleged text to the Colossians. But this was not yet manifested under the Law. Therefore it was requisite that the fathers which lived at the time, should have some help, such as the sacrifices were, to feed them in the hope of the death of our Lord jesus Christ, so as they might know that their sins were cleansed away by the blood of the mediator▪ Likewise they had the Saboth day as warrant of the grace that was purchased us to mortify our thoughts & affections, that God might live in us by the power of his holy spirit. 
Gal. 2.19.20   
Now we have some entrance to conceive that which was touched briefly before: that is to wit, that the Saboth day was as a figure, to represent the thing that was fulfilled in deed at the coming of our Lord jesus Christ. And therefore let us mark well, that the Saboth day extended to the whole service of God, to show that men could not honour him purely, but by renouncing themselves, & by being separated from the defilements of the world & of their own flesh. 
Eze. 20.21. & 22.8. & 32.38.  And for the same cause were the jews rebuked likewise by the prophet Ezechiel for not keeping the Saboth day. And it is told them in such wise as if they had broken the whole law generally. And not without cause: for he that despiseth the Saboth day, hath (as much as in him lieth) thrust the whole service of God under foot. And if the day of rest be not kept: all the residue is nothing worth, according to this saying of the Prophet Esay, that men must bereave themselves of their own virtues, 
Esa. 58.13.  and be contented to forego them: or else it is not the Lords Saboth, neither doth he like or allow of it. Hereby we see that it is to no purpose to observe the ceremony alone. For had the jews kept the ceremony never so straightly in assembling together on the Saboth day, without stirring one finger in their household business, & yet in the mean while nourish their own wicked affections, & afterward put them in effect: it had been but a mocking of God, by abusing of his name, and by defacing and falsifying the whole order that he had ordained accordingly also as he upbraideth them. But the chief thing was to have an eye to the true meaning of the figure: that is to wit, to the spiritual serving of God. And yet therewithal it behoved the jews to keep the ceremony also that was commanded them. For God did so bridle them, as he vouchsafed not to let them have the substance of things [alone by itself,] but he would that they should also have the shadows of them therewithal, until the coming of our Lord jesus Christ.  

●ol. 2.20.  And hereby we see the thing that S. Paul speaketh: namely that as now we be no more tied to the old bondage of keeping the Saboth day. For we must do so much honour to jesus Christ, as to hold ourselves contented with that which he hath brought us in his own person, without the having of the outward things any more that were under the law. Now we see how this observation concerneth us at this day. As touching the ceremony itself, it is past as I said, and therefore we must come to the substance: which is, that to serve God well, we must learn to forbear all our own wills, & all our own thoughts & affections. And why? Because that when we will needs be wise in our own conceits to imagine this or that to serve God withal, we mar al. Therefore our own wisdom must be laid down, & we must hear God speak, without following our own will or fancy. Thus the first entrance to keep the Saboth day as we ought to do, is, not to believe the thing that seemeth good to ourselves: for we must rest. And how must we rest? We must stand at a stay, so as our thoughts run not roving abroad, to invent one thing or other. We must (say I) continue quietly at one stay in the obedience of our God. 
Rom. 8.7.  And when we be tempted by our own lusts, we must consider that all our lewd and disobedient affections, are enemies to God everyone of them. Therefore we must rest still in that behalf, and refer ourselves unto God, that he only may work in us, and guide and govern us by his holy spirit.  
Hereby we see God overslipped not any thing, when he ordained the Saboth day. And sith it hath so large a scope: what want we more to teach us a perfect doctrine of holiness, when we have the things which the holy Ghost hath set before us? The matter is that we should live holily in the obedience of our God. And how is that to be done? Even by receiving his single word, and by fashioning ourselves according to his righteousness. Now forasmuch as the things which we have of our own nature, are contrary thereunto: 
Matt. 6.14. Luk. 9.23.  we must begin at this end of renouncing ourselves. That being done, we have all that is requisite to the serving of God. But that is very hard to be done. And therefore when we hear that God commandeth us to keep the Saboth day, let us look that we mark, and consider that it will not be done with playing, but that we must enforce ourselves: & we shall have profited greatly all our life, if we keep it well, that is to wit by renouncing whatsoever we have of our own, and by dedicating ourselves wholly unto our God. And we ought to be the more inflamed to the spiritual keeping of the Saboth of the Lord, seeing we be set free from the slavish subjection of the law, and God hath granted greater privilege to us, than he did to the fathers of old time: insomuch that he is contented with our mortifying of the old man, to be renewed again by the power of his holy spirit, & we be no more bound to the ceremony that was kept so straightly under the law. Seeing that God handleth us so lovingly: it bindeth us the more to have an eye to the principal, that we may observe it duly. Yea & we must not allege that the ancient fathers had the ceremony to quicken them up, which served them as a spur: for inasmuch as our Lord jesus Christ is come, we have much more than the outward and visible sign. And forasmuch as all the things that were figured in those shadows, are accomplished in him: 
Col 2.17.  we must not crave still the things that were under the law. Thus ye see how the thing that is ordained here concerning the Saboth day, is now fulfilled, at leastwise as in respect of the truth of the figure, which the fathers had but in shadow. And in very deed look what was commanded concerning the day of rest, must needs belong to us as well as to them. For let us take God's law in itself, and we shall have an everlasting rule of righteousness. And it is certain that under the ten commandments, God intended to give a rule that should endure for ever. Therefore let us not think that the things which Moses speaketh of the Saboth day, 
Psal. 19.8.9.10. Matt. 5.18.  are needless for us: not for that the figure remaineth still in force, but because we have the truth thereof. And for the same cause the Apostle in the fourth to the Hebrews, applieth the things that were spoken of the Saboth day, 
Heb. 4.3.10.  to the instruction of the Christians and of the new Church. For he showeth us that we must fashion ourselves like to our GOD, and that this is our full felicity and perfection, because the whole sovereign welfare of man consisteth in being created after the image of God. What is to be done now, seeing that the said image is defaced by sin, but that it may be repaired again? Ye see then that the way for us to attain to perfection, is to fashion ourselves like to our God and to yield to his will, and to inquire of his works: that we may do the like. Wherefore let us understand that to serve God well, we at this day be commanded to strain ourselves to the uttermost of our power, to subdue our own thoughts, affections and desires, that God may reign in us and rule us by his holy spirit. And therefore it is in vain for all hypocrites to gloze, & to set a fair countenance upon their doings. For so long as wicked covetousness lieth lurking in their hearts: so long as they be full of envy, rancour, ambition, cruelty, or guile: it is certain that they do nothing else but break the Saboth day. And therefore we may conclude that they overthrow the whole service of God, according to that which I alleged afore out of Ezechiel. As much is said thereof in jeremy. 
jere. 17.24.  And in deed that is the cause why the ceremony was so straightly looked to under the law. Think we that God did ever take pleasure in men's idleness? no surely. But he punished the party as sore that wrought upon the Saboth day, as him that had murdered a man. And why so? It seemeth to be a cruelty, that a man should be put to death for cleaving of a little wood upon the Saboth day, 
Num. 15.32.35.  as if he had committed a murder. But yet doth God condemn him to death that cleaved wood upon the Saboth day. And why? Because the under that figure was comprehended the whole service of God. And for the same cause is it said in jeremy, 
jer. 17.21.22.28.  that they bore burdens, and went to cart upon the Saboth day. And why? It should seem that God standeth too much upon a trifling and childish matter: but he had an eye to the thing that was betokened by the Saboth day▪ and when that was so despised by the jews, it was a traitorous, whereby they showed that they made no reckoning of the law at all. So then, to come again to ourselves, seeing that we have not this figure so straightly nowadays, but God hath given us a greater liberty, 
Col. 〈…〉  which was purchased for us by the death and passion of our Lord jesus Christ: let us learn to give ourselves earnestly unto him, and to understand (as I said afore) that we may all travel in all the residue, and yet it shallbe to no purpose unless our affections be bridled, so as we strive to renounce all our own thoughts and desires, in such sort as God may have the whole governing of us, and we protest that we desire nothing else than to rest in him. And for the same cause also doth God set forth himself to us for an example. For he thinks it not enough to command men to rest: but also showeth them the way. 
Gen. 〈…〉  For after he had created the world and all that is therein, he himself rested. Not that he was weary or had any need of rest: but to allure us to behold his works▪ that we might rest in them, and therewithal fashion ourselves like unto him. Will we then keep the spiritual rest? like as it is said that God rested from his works: so must we rest also, ceasing to do what seemeth good to ourselves, and whatsoever our own nature coveteth. If this example of God provoke us not: we show well thereby that we neither seek nor in any wise covet our own welfare, but that we will needs continue wilfully in our wretched and cursed state. The sovereign welfare of men (as I said afore) is to stick unto God & to be knit unto him. Behold, our Lord calleth us to him, & telleth us that we can have no true holiness nor union with him, but by resting from our own works. Now if we be so unruly, that we will always be occupying of our arms & legs, & be still doing what we think good: surely it is as a breaking of the band that is between God and us, & a separating and estranging of ourselves from him as much as in us lieth. And doth it not appear thereby, that we seek to be left up as a pray to Satan, to be carried & harried away by him, for want of being any more under the protection of our God? Yes: but what for that? There are very few that think of that. The world sees what liberty all men take to themselves. If one come & tell a man that he must not walk after his own fancy. Tush (saith he) I know how to behave myself. But a man could not devise to spite God more manifestly, than by such rebelliousness. It is all one as if we would needs show that we will not that he should have any superiority over us. In deed men will not be acknown that it is so: but yet it is so in very deed. For (as I have said already) it is no serving of God, unless we begin at the abstaining from our own thoughts & affections. Therefore when men will needs be selfwise & trust to their own wit, so as they take leave to do what they list, & to follow their own affections & fancies▪ & labour not to repress them, but are offended when others go about to reclaim them: it is a sign that they never witted what it is to serve God, nor that it is the chiefest point of the law. And therefore let us mark well, that whereas God allegeth his own example: it is to allure us gently to the keeping of that spiritual Saboth or rest, that we might think ourselves unhappy to be separated from him, as I touched afore. And behold, the band of this conjunction is that we withdraw not ourselves from his religion & truth, but suffer ourselves to be ruled by him.  
But now it may be demanded, why the Jews were commanded to rest but only the seventh day: for our renowncing of our own thoughts & affections, must not be for one day in a week: but we must continue in that mind all the time of our life. To be short, the rest that God commandeth us is everlasting, and not by pangs or fits as they say. And why then close he but one day of the week? It was to show us, that when we have done what we can to renounce our wicked lusts, our false pretences, and whatsoever else is of our own nature: yet shall we never be able to attain fully thereunto, till we be quite & clean bereft of our flesh. True it is the faithful aught to keep a continual Sabbath all their life long, by forbearing their own wills and works, & by endeavouring to give themselves over unto God with all humility & submission, so as they may obey him quietly: I say we must do so, or else all the service that we be desirous to do unto God, shall be but a feigning, & he will disallow it & reject it. Nevertheless we cannot so discharge ourselves in renouncing our affections, but that there will always be somewhat worthy of blame in us. S. Paul doth in deed glory that the world was crucified unto him, 
Gal. 6.14. & 5.17.  & he unto the world: but yet for all that, he ceaseth not to say, that his flesh fighteth against his spirit, so as there is never any agreement betwixt them. Yea and he confesseth in the seventh to the Romans, that he felt such strife continually in himself, 
Ro. 7.15.19.  as he did not the good that he would have done, that is to say, he performed it not with so earnest affection, nor was so fully determined to walk according to the will of God, but that he had always some lets to hinder him, so as to his own seeming, instead of running strongly, he did but go limpingly. Sith it is so: let us mark that Gods ordaining of the seventh day to rest in, was not without cause: for thereby he doth us to understand, that we cannot attain to the perfect holiness which he requireth at our hands, neither in one day, nor in one month. Why so? Because that when we have fought never so lustily against the affections of our flesh, & against our wicked thoughts: there will always remain some dregs still, till we be fully united to our God, & that he have taken us up into his heavenly kingome. Until that time, we shall always have some temptations, trouble, & unquietness in us, so as we shall well perceive (I mean such of us as endeavour to serve God) that we be still subject to many temptations, & to the feeling of a number of stings whereby we be provoked to this or that. And are not all those things as many hindrances to hold us back from the spiritual rest? If a man rested himself in God as he should do: he should not conceive any thing at all in his mind, that might turn him aside from the right way. He should not have any wicked lusts or likings. All such things should be far from him. Now then when as we conceive a number of lewd imaginations: then doth Satan step in to assail us, & to vex us with unquietness. And when our mind is once inclined to do evil: there are a number of things in us, that tickle us & set us still forward. And although we hate the evil, yet so it is, that by such temptations we are provoked to go through with it. And thereby it appeareth that it is not an easy matter to wind ourselves from our wicked lusts, & to bring to pass that they may no more reign in us. So then let us go forward with this endeavour of keeping Gods spiritual Saboth, for we shall never attain fully to it, until the end of our life.  
But hereby we be put in mind of two things. The one is to mislike of ourselves, & to mourn continually, & to consider that although to our own seeming we have taken never so great pain to obey our GOD: yet notwithstanding we be but yet on our way still, and we come far short of fulfilling the things that are required and commanded in the law. Thus have we a cause to humble ourselves, because God shall always find enough and too much to condemn in us as concerning our serving of him, and also because that the spiritual rest is not yet such as he hath commanded, nothing near. And like as we have occasion to humble ourselves & to be sorry with true repentance: so ought we on the other side to be the more moved & quickened up to go forward, sith we see our own wants as thus: True it is that God hath given me the grace to be desirous to serve him: but how do I behave myself therein? alas I am yet far off from doing it. Sith we see it is so: what should we do but enforce ourselves? Therefore with our abhorring of the evil which is in us, let us also be the more earnest to profit still in this rest, & to go forward in it, & let every of us daily call himself to account. Ye see then that God having given us occasion to humble ourselves all the time of our life, showeth us that we must be earnest in correcting our vices, & in mortifying our flesh daily more & more, & consider that it is not enough for us to have our old man crucified in part, unless we be also quite buried with jesus Christ, 
Rom. 7.4.  as saith S. Paul in the seventh to the Romans before alleged. Thus much concerning the seventh day, whereof mention is made in this place.  
Now must we come to the second point: which is, that (as I have said already) the Saboth day was a policy or order whereby to exercise the faithful in the service of God. For that day was ordained for men to assemble in, to hear the doctrine of the law preached, to communicate together with sacrifices, and to call upon the name of God. As touching these points, it belongeth as well to us as to the people of old time. For albeit that the figure be ceased, (I mean the same that S. Paul speaketh of in the episte to the Colossians:) yet notwithstanding, so much as concerneth the order, continueth still and hath his use. And to what end serveth this order? To assemble ourselves in the name of God. True it is that this aught to be done continually: howbeit for our infirmities sake, or rather by reason of our slothfulness, it is requisite that some one day should be chosen out. If we were as earnest in serving of God as we ought to be: we should not appoint one day in a week, only but every man ought to meet both morning and evening without law written, to be edified more and more by God's word. And truly this exercise is more than needful for us, considering that we be so inclined to evil, as there needeth not any thing to thrust us out of the way: and therefore it were expedient for us to come together daily in the name of God. But what? We see that men will scarce meet upon the Lord his day, and that most of them must be held to it as it were by force. Considering then that there is such infirmity in us: let us understand that this order was not made all only for the jews, that they might have some day wherein to come together: but also for us, so as it belongeth to us as well as to them.  
But yet herewithal we have to mark, that this is not all: for it were a very slender order to have a rest of our hands and feet, and to go no further than so. What then? we must apply this rest to a higher purpose: we must refrain from our own business which might hinder us from the minding of God's works: and we must call upon his name and exercise ourselves in his word. If we spend the lords day in making good cheer, and in playing and gaming is that a good honouring of God? Nay, is it not a mockery, yea and a very unhallowing of his name? Yes. But when the Shopwindowes are shut in on the Lords day, and men travel not as they do on other days: it is to the end we should have the more leisure and liberty, to intend to the things that God commandeth: that is to wit, to be taught by his word, to meet together to make confession of our faith, to call upon his name, & to exercise ourselves in the use of his Sacraments. That is the purpose whereunto this order ought to serve us. But now let us see if those which name themselves Christians, discharge themselves as they ought to do. Behold, a great number think to have the Lords day most free to follow their own business, & reserve that day for the same purpose, as though there were none other day for them to appoint upon of all the week long. And though the bell toll to bring them to the sermon, yet it seemeth unto them, that they have nothing else to do, but to think upon their business, and to cast up their accounts concerning this and that matter. Othersome fall to gluttony, and shut up themselves in their houses, because they dare not show a manifest contempt in the open streets: but yet the Lord his day is to them but as a covert to shrink aside in from the Church of God. And hereby it appeareth what affection we have towards all Christianity, & towards the serving of God, seeing we make that thing an occasion of withdrawing ourselves further of from God, which is given us for a help to bring us nearer unto him. And again, be we once gone astray: it serveth to pull us quite and clean away. And is not that a devilish spite of men? yet notwithstanding it is so common a thing, as is pity to see: and would God that examples were more rare and further of to be found. But the world sees how all things are unhallowed, insomuch that most folk have no regard at all of the using of that day, which was ordained to withdraw us from all earthly cares and affairs, that we might give ourselves wholly unto God.  
Furthermore we must understand, that the Lord his day was not appointed all only to the hearing of Sermons: but to the end we should apply the rest of the time to the praising of God. Yea verily. For although he feed us every day: yet do we not mind his gracious benefits sufficiently to magnify them. In deed it were a poor thing if we minded not Gods benefits but upon the lords day: But because we be occupied too much about our own affairs on the other days, therefore we be not so much given to serve God in them, as upon the day which is assigned wholly thereunto. The Lord his day then must serve us for a tower to mount up into, to view Gods works a far of, as a time wherein we have nothing to let us or to keep us occupied, but that we may employ all our wits to consider the benefits and gracious gifts that he hath bestowed upon us. And if we can put this thing well in ure (that is to say, if we can consider God's works), upon the lords day, surely we shall be the more given unto it all the rest of the week after, and the minding thereof will as it were fashion and polish us aforehand, so as our musing upon his works long afore to the intent we may know how to far the better by them, will lead us to yield thanks unto our God upon the monday and all the week after. But if the lords day be spent not only in games & pastimes full of vanity, but also in things quite contrary to God, so as men think they have not kept holy the Lord his day, except God be offended divers ways: if the holy order which God ordained to bring us to him, be broken after that fashion: is it any wonder though men play the beasts all the week after? What is to be done then? Let us assure ourselves that it is not enough for us to go to some Sermon upon the lords day, to receive some good instruction & to call upon the name of God: but we must also digest the same things, and bend all our wits to consider the gracious things that God hath done for us: and by that means we must frame ourselves to the things that may lead us to our God, without further travel on the Monday or of all the week after. And to the intent we may not do aught else than record the things by good leisure, which we had learned afore: let our minds be discharged of all things that may hinder us, or pluck us back from the considering of God's works. Thus ye see what the order is which we must keep at this day. It is not to keep the ceremony so strait as it was under the bondage of the law: for we have not the figure or shadow any more. But it serveth to call us together, that we may be enured according to our infirmity, to apply ourselves the better to the serving of God, and to dedicate that day wholly unto him, so as we may be utterly withdrawn from the world, and the same may stand us in stead all the rest of the week, as I said afore.  
Yea and we have to mark also, that it is not enough for us to think upon God and his works upon the lords day every man alone by himself: but that we must meet together upon some day certain to make open confession of our faith. In deed this aught to be done every day as I have said afore. But yet in respect of men's rawness, and by reason of their slothfulness▪ it is necessary to have one special day dedicated wholly thereunto. It is true that we be not bound to the seventh day: neither do we (in deed) keep the same day that was appointed to the jews: for that was the Saturday. But to the intent to show the liberty of Christians, the day was changed because jesus Christ in his resurrection did set us free from the bondage of the law, 
Col. 2.11.12 14.  & canceled the obligation thereof. That was the cause why the day was shifted. But yet must we observe the same order of having some day in the week, be it one or be it two, for that is left to the free choice of Christians. Nevertheless, if a people assemble to have the Sacraments ministered, and to make common prayer unto GOD, and to show one agreement and union of faith: it is convenient to have some one day certain for that purpose. Then is it not enough for every man to withdraw himself into his own house, whether it be to read the holy scripture or to pray unto GOD: but it is meet that we should come into the company of the faithful, and there show the agreement which we have with all the whole body of the Church, by keeping this order which our Lord hath so commanded. But what? There a man may see too apparent unhallowing of God's service. For (as I have touched afore) are there not a great sort which could well find in their hearts to show that they do but mock God, and that they would feign be exempted from the common law? It is true that they will come to a sermon a five or six times a year. And what to do there? Forsooth even to mock at God & at all his doctrine. In deed they be very swine, which come to defile God's temple, and are worthier to be in stables than there, and they were better to keep themselves at home in their stinking cabans. To be short, it were better that such rascals and filthy vila●nes were quite cut off from the Church of God, than that they should come and intermingle themselves after that sort in company with the faithful. But yet how many times come they thither? The bell may ring well enough: for look where a man left them, there shall he find them. So then we ought to be the more diligent and careful, in quickening up ourselves to make such confession of our faith, as God may be honoured with one common consent among us. And besides that, all superstitions must be banished. For we see how it is an opinion is popery, that God is served with idleness. It is not after that sort that we must keep holy the Saboth day. But to the intent it may be applied to the right and lawful use, we must consider (as I said afore) how our Lord requireth to have this day bestowed in nothing else, but in hearing of his word, in making common prayer, in making confession of our faith, and in having the use of the Sacraments. Those are the things that we be called to Howbeit, we see how all things have been corrupted & confounded in the popedom. For like as they have allotted days to honouring of their he Saints and she Saints, and set up images of them: so have they surmised that they were to be worshipped with idleness. But seeing that the world is so given to corruption: it standeth us so much the more in hand to mark well this discourse concerning the Saboth day, as it is set down here by Moses. And let us consider to what end our Lord commanded the people of old time, to have one day in the week to rest in: to the intent that we knowing how the same is abolished by the coming of our Lord jesus Christ, may take ourselves to the spiritual rest, that is to say, dedicate out selves wholly unto God, forsaking all our own reason and affections. Again let us retain still the outward order, so far as is meet for us, that is to wit, of forbearing our own affairs and worldly businesses, that we may intend wholly to the minding of God's works, and occupy ourselves in the consideration of the good things that he hath done for us. And above all things let us strain ourselves to acknowledge the grace that he offereth us daily in his Gospel that we may be strengthened in it still more and more. And when we have bestowed the Lord his day in praising and magnifying God's name, and in minding his works: let us show all the week after, that we have profited in the same.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us feel them better than we have done. And forasmuch as we can by no means serve him, until the frowardness that is in us be done away, and inasmuch as he hath told us that we shall not cease to fight against his righteousness, so long as we give head to our own lusts and imaginations: it may please our good God to grant us such grace by the power of his holy spirit, as we may be fully fashioned like unto him that died and rose again for us to mortify us and to quicken us. So then let us bear the mark of our Lord jesus Christ even in renouncing ourselves, and let us so submit us to his will, as our whole seeking may be to be fashioned like to his righteousness, that his law may be fulfilled in us even as it is spiritual, and we be changed from flesh to spirit, to live under his obeisance. And because there is always so much in us to be misliked: it may please the same good GOD to bear with our infirmities, until his rest be fully brought to pass in us, and that he have taken us up into his heavenly kingdom. That it may please him to grant this grace not only. etc.   

On Friday the xxj. of june. 1555. The xxxv Sermon which is the sixth upon the fift Chapter.  
13 Six days shalt thou labour etc.  
14 Thou shalt not do any work therein, thyself, thy Son, thy daughter, thy manservant, thy womanseruaunt, thine Ox, thine Ass, and thy cattle, and thy Stranger which is within thy gates, that thy manservant and thy womanseruaunt may have rest as well as thyself.  
15 Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee thence with strong hand and arm stretched out. And therefore the Lord thy God hath commanded thee to keep holy the Saboth day.  
I Declared yesterday how and why the commandment of keeping the Saboth day was given to the jews. I told you briefly how it was a figure of the spiritual rest which the faithful aught to observe, to serve God in. 
Col. 2.14.17 20.  Howbeit our Lord jesus Christ hath brought us the performance thereof, so as we must no more stay upon the shadow of the Law, 
Rom. 6.6.  but content ourselves with the crucifying of our old man by the power of the death and passion of our Lord jesus Christ, that we may be renewed to serve our GOD thoroughly. But yet in the mean while we have need of some policy and order among us. Therefore it is expedient that there be a day of rest for us to meet together, that we be confirmed in the doctrine of God, and profit daily therein, that is to say, all the time of our life, and also be occupied in calling upon his name, and in making confession of our faith: and that therewithal the residue of the day be spent in considering the benefits that we receive from time to time at God's hand, that he may be the better glorified for them.  
And now we have to mark what is said in Moseses text. Six days shalt thou labour, saith the Lord. This must not be taken as though God commanded us to labour. It is true that we be borne thereto, and we know that God intendeth not that we should be idle, while we live in this world: for he hath given men hands and feet and cunning and wit. Yea and even before there was any sin, 
Gen. 2.15.  it is said that Adam was put into the garden to dress it. But the labour that men take now, is a chastisement for sin. For it is said unto them, Thou shalt eat thy bread in the sweat of thy brows: that is a curse which is laid upon all mankind. For we be not worthy to enjoy the state that was given to our first father, which was to live in pleasure without much troubling of himself. Notwithstanding, even before sin came into the world, and before we were condemned of God to this painful and constrained labour, it behoved men to occupy themselves in some exercise. And why? For it is against our nature to be as unprofitable blocks of wood. So than it is very certain that we must apply the whole time of our life to some labour. Nevertheless here is no precise commandment given of labouring six days. For in very deed there were other solemnities besides the Saboth day, under the Law: There were other feasts which might fall in the midst of the week. But for as much as the number of them was small, (for they were but four days in the year:) here is no mention made of them: he speaketh but only of the Saboth day. And whereas it is said, thou shalt labour six days: our Lord showeth us that we have no cause to grudge of the giving and bestowing of one day upon him, seeing he leaveth us six for one. As if he should say, is it a great matter to you that I should choose out one day to be reserved wholly to my service, so as ye shall do nothing therein but read and exercise yourselves in my law, or hear the doctrine that shallbe preached unto you, and come to the temple to be there confirmed by the sacrifices that shall be offered, and to call upon my name, and to protest that you be of the fellowship of my people? Should this grieve you seeing you have six days free and whole to do your business and affairs in? Seeing then that I deal so courteously with you: as to require but one day of seven: is it not too great an unthankfulness, if ye complain of that time as though it were misbestowed, as who should say ye were so churlish and niggardly, as to grudge me the seventh part of your time? I give you your whole life the sun never shineth upon you, but you ought to consider my goodness, & that I am a freehearted father towards you. For I make my sun to shine, 
Psal. 104.22 ●3.  to give you light to go by, that every of you might do his business. And why then should not I have one day of seven, wherein every man shall surcease from his own business, so as ye shall not be entangled in any worldly care, but that ye may have leisure to think upon me? We see then that this saying of labouring six days, is not set down as a commandment, but rather as a grant that God maketh even in way of upbraiding men with their unthankfulness, if they do not observe the Saboth day and keep it holy as is spoken of it here.  
But hereof we may gather a good and profitable lesson: which is that when we be slow to obey God, we must consider his benefits. For what should more sharpen our desire to follow God's commandments, than to consider that he dealeth not roughly, with us, ne overpresseth us not? behold God could rain us with a straight bit if it pleased him: he could drive us to so hard things as there should be no means to get out of them: but he hath a consideration to guide us as a father doth his children. Seeing then that he doth so bear with us: ought we not to be the more provoked to do as he appointeth us? yes. So then, as oft as God's commandments are hard unto us, or at leastwise seem to be so: let us assure ourselves that he doth not press us so much as he could, nothing near. For if God listed to use his right with extremity: we should be tormented out of all measure. Therefore let us understand that he beareth with us, and that he useth more than fatherly goodness in that behalf. It is true that the law of GOD is unpossible unto us, 
Ro. 7.14.15  insomuch that we be not only unable to observe it throughout: but also if a man would of his own natural power discharge himself to Godward, he could not stir one finger, nor have one good thought, to know which way to begin. And so far off are we from being able to obey GOD, and to execute the things that are contained in his law: that all our thoughts and affections are enmities against God. 
Rom. 8.7.  If men could through their own power perform the Law: it should be said to them, Labour thou. But contrariwise it is said, Rest ye, to the end that God may work. The law than may well be unpossible as in respect of us, but yet is it possible for GOD to print it in our hearts, and to govern us by his holy spirit, yea even in such wise as it shall be a sweet and light yoke unto us, and there shall be no hardness in it that may weary us. Therefore when men have looked well about them: they shall find that God beareth with them, as a father that pitieth his children. And therefore let us learn to be thankful, and to be the more forward to serve our God, seeing he commandeth us no such things as aught to seem over bitter or painful to us, but hath a regard of our ability.  
Thus ye see what we have to mark upon this text, where our Lord showeth that he leaveth men their commodity. True it is (as was touched yesterday) that we ought to be so spiritual, as to assemble every day to call upon the name of God, and that we ought to mount up to the heavenly life, leaving all our worldly businesses. But what? God seethe that we be compassed about with our flesh, that we creep upon the earth, and that our infirmities carry us away in such sort, as we cannot lead the life of Angels. God therefore beholding such rawness & weakness in us, and ruing our unability to discharge ourselves fully of our duty: releaseth us, and uttereth not his uttermost rigour, but saith he is contented if we allow him one day: or rather if that day serve us for all the rest of the week, God is contented with it. And why? For (as I said) he goeth not to extremity: because he knoweth that we be too feeble. Seeing then that he beareth so with us, and leaveth our commodities to us: we be so much the more lewd, unhonest and unexcusable, if we be not inflamed to give ourselves over unto him.  
Now it is said therewithal, that neither manservant, nor womanseruant, nor Ox, nor Ass, nor any other cattle must labour on the Saboth day, no nor any stranger within thy gates. As concerning cattle, it might be thought strange that God should comprehend them under the keeping of the Saboth or day of rest, seeing it is a high and heavenly mystery, as was declared yesterday. Doth such gear belong to Oxen and Asses? GOD saith, 
Exod. 31.13.17. Eze. 20.12.  I have given you the Saboth day, to be as a sign that I make you holy, and that I am your GOD which reigneth among you. This is not common to all mortal men. For God granteth not such grace and privilege to the paynims and infidels, as to make them holy: He speaketh but only to the people whom he adopted and chose to be his heritage. But now seeing that the Saboth day is a sign of Gods separating of his faithful Church from all the rest of the world: wherefore is it extended unto Oxen and Asses? Let us mark that it is not done for the brute beasts sakes: but to the intent that men should have a monument before their eyes, to be the more touched therewith. This Sacrament than concerneth not the beasts, which have no understanding nor reason: but it concerneth men, who ought to make their profit of it. We see that the Sacrifices were made of the brute beasts: we see there was great preparation in that behalf: there were vessels of gold and silver & such other like things: and whereas all these things were hallowed, is it meant that God did put his spirit into the corruptible metals, and into the other things that have no feeling? No: but all this is referred to the men, for whose use and commodity they are made. God doth not only serve his own turn with them in this present and brittle life: 
Gen. 1.28. Psal. 8.7.  but also give them to us as tokens of his favour, to be as means and helps to draw us up to heaven. Now then, whereas God would have the Oxen and Asses to rest the seventh day: it is not meant thereby that he maketh them partakers of the spiritual rest that we spoke of before: but it was done to the end that the Iewes beholding their Stables and stalls shut up, should consider thus with themselves: Lo: God setteth us down this sign and visible Sacrament before our eyes, and extendeth it even to the bruit beasts: and that is to the end that we on our part should be held the better to his service, and consider that it were a breaking of the whole law, if we should not think upon the thing that is chiefest in all our whole life: namely if we should not learn to forsake ourselves, and no more follow our own likings, reason, and wisdom, but suffer our God to rule us, and become as dead creatures, that he may live in us, 
Gal. 2.20.  and not follow our own swinge any more, which is utterly corrupted. After this manner should the jews have looked upon the visible sign that extended even to the beasts, to the end it might have restrained them so much the more, and they by that mean have been put in mind to have kept the Saboth day with all reverence.  
Also we see how God at all times handleth men according to their hardness, and how he hath provided convenient remedies for them, because they be not overhasty to come unto him, until they be drawn thither after that fashion. And this serveth not only for the jews, but also for us. Then let us consider the goodness of our God, sith we see he is not unmindful of us, nor overslippeth any thing at all that may remedy our vices. And therewithal let us also consider the untowardness that is in ourselves, to the end that we flatter not ourselves ne give head to our affections, seeing it is so that we have need to be constrained, and that God should give us strokes with the spur, as it were to resty horses. Seeing then that God quickeneth us up after that fashion, let us assure ourselves he doth it no● causeless, but because we be froward and stubborn. And therefore let us mislike of all our affections, and learn to imprison ourselves, so as nothing may withhold us from following the trace that God commandeth us. And although our nature strive against it, yet let us so bridle the same, as we may go through without ceasing, even till we be fully obedient to our God.  
Thus ye see what we have to remember upon this place, besides that which shall be spoken anon concerning menseruaunts and womenseruaunts, whereby God putteth the jews in mind, that they had been servants in the land of Egypt, and therefore that they ought to deal gently with such as were under their power. Thy manservant (saith he) and thy womanseruant shall rest themselves. And why? for thou thyself hast been in bondage. [The time hath been that] thou wouldst feign have had some rest and refreshing given thee. Therefore now thou must use the like gentleness towards such as are under thy hand. Hear it should seem that God ordained not the Saboth day for a spiritual order only, as is said afore: but also for charity's sake. For he saith, if thou thyself wert in bondage, wouldst thou not that other men should give thee some release? couldst thou find in thy heart to be always toiling? No surely. Therefore must thou also bear with others. Now this is not done for the service of God, but rather for common charity's sake which ought to be between neighbour and neighbour, how far soever they be underlings to us in degree. Howbeit inasmuch as this commandment is contained in the first table of the Law: surely the thing that is touched here, is but an accessory, I say the first table. For not without cause hath God divided his law in such sort, as that he wrote it in two stones. Could he not have written it all in one stone if he had listed? Yes. Why then was it made in two parts? It was not without cause. For there are two principal points in God's Law. The one concerneth our duty towards him, & the other concerneth our duty towards our neighbours in being conversant with them. For the end whereunto our whole life ought to be referred, is first of all, that upon knowledge that we have a God to whom we belong, we should walk in his obedience, and that forasmuch as we hold our life of him, we should do him homage for it: and that forasmuch as he hath created us to a better hope, and adopted us for his children, we should glorify him for such goodness: and that forasmuch as he hath redeemed us with the blood of his son, we should be wholly his, endeavouring to withdraw ourselves from the defilementes of this world, that we may be true sacrifices unto him, calling upon him alone, fleeing to him alone for succour, & yielding him thanks for all his benefits. Ye see then that the first point of our life, is the honour that we ought to yield to our God.  
Another point is this: that forasmuch as it is his will to try our obedientness by living uprightly among men: none of us must be given to his own peculiar profit, but every of us must endeavour to serve other, and maintain mutual honesty among ourselves, so as we not only abstain from deceit, violence, and cruelty▪ but also lead a sober and modest life, without looseness, lewdness, or beastliness. That is the second point of our life.  
Now sith it is so that the commandment of the Saboth day is contained in the first table: it followeth that it belongeth to the spiritual service of God, and that it concerneth not the charity which ought to be betwixt neighbour and neighbour. And why then is it treated of in that place? It is all one as if our Lord should say, This Saboth day shall serve you for an overplus, that your manseruantes and womenseruauntes may have some ease as well as yourselves. Not that that was the drift of God's purpose: his chief intent was not that there should be a day in the week wherein men should cease from labour that they might take breath & not be continually overhaled, so as they should be tired: that was not the cause which moved God to appoint the Saboth day: But his ordaining of it was to do the faithful to understand that they ought to live after such a holy manner, as to rest from all their own lusts and desires, that God might work wholly in them. Also here is a very excellent benefit, as men term it. Behold (saith our Lord) in as much as ye have this warrant among you, that I do sanctify you: see that you also endeavour to give yourselves unto me. For lo, this thing shall do you service, and it is to your profit: that is to wit, your household shall not be always overhaled: for your manservants and your womenseruantes and your cattle must have some rest. Therefore ye shall have this as an overplus. Now we see why here is express mention made, that the jews had been bondservants in Egypt, and therefore that they ought to have regard of such as were held as prisoners under their hand. For whereas Moses speaketh of manservants & womenseruants: he meaneth not the manner of service that is common among us now adays: for in those days servants were slaves, and they were held down like Oxen & Asses: they were handled so roughly and unkindly, as was pity to see. God therefore telleth the jewish people, that in keeping the Saboth day, they should even benefit & prosper their own household. So little cause have you (saith he) to repine at the time that I have reserved to myself, in taking one of seven: that if ye were not overcruell and tyrannous to such as are at your devotion, [ye would see that] the same day is to your benefit. If ye had no further regard than to civil order, that is to wit that in that day your servants shall have some refreshing: it ought to persuade you thereunto. But ye must understand that I have not ordained it alonely for your households sake: but to the intent ye should bethink ye of the thing that I have told you: namely that in as much as ye be sholed out from the Infidels, you must be to me a kingly priesthood, so as you must seek nothing but to serve me in all soundness and pureness of conscience. 
Exo. 19.5.6  Have ye once that regard, ye shall perceive that the same day will yield ye moreover some earthly commodity, but yet is not that the thing which you must seek thereby. To be short, ou● Lord showeth us here the same thing which is avowed by jesus Christ: which is, that if we seek the kingdom of heaven, 
●att. 6.33.  all other things shall be cast upon us. For we bear ourselves on hand, that if we seek the heavenly life, we shall starve for hunger, & it will be a mean to turn us out of all our commodities. To be short, the devil comes, & always tempts us to mislike of God's service, under this pretence & guile, that if we give ourselves to the serving of God, we must starve for hunger, so as we shall be in rueful case, & all the world will forsake us. But surely we cannot serve God, unless we be bereft of our own affections, & shake off the worldly cares that press us too sore. Nevertheless we must repose ourselves upon the blessing that is promised us: which is, that if we seek the kingdom of God, we shallbe blessed even in these transitory things, so as our Lord will pity us▪ & give us all things which he knoweth to be requisite for this present life: only let us but wait upon him for the things which we cannot attain to by our own power & policy. That is the thing which is showed us in this place.  
Now this saying aught to serve us continually for a spur, to make us go forward with the things that God commandeth us. For the chief thing that stayeth us from ruling and directing our life in the obedience of God, is that being too much wedded to ourselves, we think that this thing or that thing will be more for our profit, and whatsoever come of it, we will needs lay for our own commodity, & for the things that pertain to the world. We see here that men cannot find in their hearts to follow God: but rather shrink away from him & draw clean back from his law, because that to their seeming, if they should serve God they should never thrive. But that is such a shameful thanklessness, as enhanceth their rebelliousness a hundredfold more. What is to be done then? Let us mark well that we can never serve God with a free & cheerful heart, except we be fully resolved that he will provide for us all our life long, & not forget us as is said in the person of josua. 
josua 1.5.6. Herald 4.8.11.  For in the Epistle to the Hebrews, the Apostle apply this doctrine to all the faithful, even of purpose to withdraw them from over great carefulness: he saith, Thy God will not forsake thee, neither will he forget thee. Now if we could once be thoroughly persuaded that God watcheth over us, and that he will provide for all our necessities: it is certain that we should not be so overplunged in our earthly affections, we should not be turned away from the serving of him, neither should we be letted to mind the spiritual life: but we should pass through the world & use the creatures as though we used them not, because we would consider that we had yet further to go. Thus ye see the effect that we have to gather of this lesson, is that where our Lord showeth us that his commanding of the Saboth day to be kept, hath a spiritual meaning: yet notwithstanding men shall not fail to find the same profitable to them, and that God will bless them for it, if they look rightforth to him, and be not too eager in seeking their earthly commodities.  
And by the way we be warned, that if any have authority over others, they must not despise their neighbours though they be their inferiors. And this reacheth very far. For we must not interpret it only of manservants and womenseruants: but also of the poor, of such as are not of authority or estimation, of all underlings & subjects, & of all such as (to our seeming) are not worthy to be compared or matched with us in respect of the world. For we see what the pride of men is. Although there be no cause why we should advance ourselves: yet doth every of us covet some pre-eminence. Now then, if we be so high minded, that every of us could find in his heart to overpeere his neighbour, yea even though there be no reason why: what will we do if we be advanced in deed? Look upon such as sit in seat of justice: they bear themselves in hand that the whole world (as ye would say) was made for none but them, except God bridle them by his holy spirit, & show them that they ought to walk in all manner of mildness, & not oppress those that are under their charge, but rather behave themselves as fathers, & account of their subjects as of their children, yea & that because God honoureth them, therefore they ought to live in the greater humility. As for those that preach God's word, and have the charge to direct others: if they think they ought to be exempted from the common sort, & despise other men: woe worth them. For it were better for them to break their necks in going up into the Pulpit, than not to strain themselves to be the first that should lead a godly conversation, & live quietly with their neighbours, & show themselves to be sheep of the flock of our Lord jesus Christ. But yet for all this, it is true that rich men may well be served by the poor. If a man have menseruantes & womenseruantes for wages, he will not set his servant above himself at the table, neither will he lay him in his own bed: but yet, (notwithstanding all superiority,) we must come to this point, 
Gen. 9.6.  that we be knit together as one flesh, & that all of us are created after the image of God. If we considered that as many as come of Adam's race are our own flesh & bone: ought it not to move us unto kindness, though we were as wild beasts one to another? When the Prophet Esay meant to reprove men for their unnaturalness: 
Esa. 58.7.  he said, thou shalt not despise thine own flesh. There ought I to behold myself as in a lookingglasse: namely in as many men & women as are in the world. Mark that for one point.  
But there is yet more: namely that the image of God is printed in all men. Therefore whensoever I go about to oppress any man, I not only despise mine own flesh, but also hurt God's image as much as in me lieth. So then let us mark well, that by this text, God meant to show to all such as are in authority & estimation, and to all such as are richer than others, & to all such as are in any degree of honour: that they ought not to abuse those that are under their hand, nor to vex or torment them out of measure, but evermore to bear in mind how we be all descended of Adam's race, & are all of one kind, yea & that all of us have God's image printed in us. That is the thing which we have to note, specially now that our Lord jesus Christ is come down to us, and hath abased himself to condemn all pride, 
Phil. 2.7.  and to show that there is none other mean to serve God than with lowelines, 
1. Cor. 12.13 Ga. 3.27.28  & moreover hath made us all members of his body, as well servants [& underlings) as masters & superiors, so as there is no distinction in that behalf. When we come to our Lord jesus Christ, and have an eye to him: we must follow him. And seeing that all of us both great and small are members of his body, and he is our head: it is good reason that every of us should fashion himself like to his neighbours. And besides that, seeing that God hath showed himself a father more familiarly to us, than he did to them that lived under the Law: let the same move us to maintain brotherly love among us. Thus ye see further what we had to remember upon this place.  
Howbeit there is yet one point more, concerning Gods ordaining of this monument to put the jews in remembrance, That they had bend as wretched bondslaves in the land of Egypt. And we know that they were naughtily and cruelly handled there. Now forasmuch as they would feign have been borne withal in the case, and God harkened to them when they sighed and gro●ed: 
Exod. ●●  therefore doth he tell them, that they also ought to do the like to others. And this containeth a good lesson: which is, that if we consider ourselves, we may continually be induced to discharge our duties. On the contrary part, if we be cruel towards our neighbours: it is because we be (as ye would say) besotted in our own ease, & think not upon our wretchedness & misery. He that hath suffered hunger and thirst, because he hath longed to be succoured at his need, will think thus with himself when he sees a poor man: Go to, I myself have been in the like necessity, and I would have been glad to have been succoured, & me thought that other men ought to have had pity upon me to relieve me. Now (say I) if a man bethink him of such things when he beholdeth a poor man in need: will it not make his heart to relent? Yes verily: but what for that? When we be at our ease, we think no more upon our human wretchedness: but rather we imagine that we be exempted, and that we be no more of the common sort. And that causeth us to forget ourselves, so as we have no more compassion of our neighbours, nor of any thing that they endure. Therefore have we so much the more need to mark this matter: namely, that because our Lord seethe us blinded with self-love, so as it is enough for us to welter in pleasure, & we never think upon such as are in distress & necessity: therefore he showeth us [our state, saying:] who be you? Were ye never in any adversity▪ Yea & though ye happen to overshooe yourselves towards them: do ye not bethink yourselves again [and say▪] Lo, these are creatures shaped after the image of God, & if we misuse them, God will have no pity upon us? And so let us practise this doctrine all our life long. Therefore whensoever we see any folk pinched with adversity, let us call ourselves to remembrance in this wise▪ Have not I been in need as well as they? And if I were in like taking again, would I not be glad to be succoured? Seeing it is so why should we exempt ourselves from such condition? We ought at leastwise to do to other folks, as we ourselves would be done unto. Nature teacheth us that, and we need not go to school to learn it. Then needeth there not any other evidence to condemn us, than our Lords teaching of us aforehand by experience. If we have that: surely we shallbe touched with kindness & compassion to secure such as have need and want, and we shallbe moved with pity towards them that are in durance, so that if we have the mean and power to relieve them, every of us will strain himself to do it. That is the thing which we have to mark in this place, where it is said, Thou wart a stranger in the land of Egypt, & therefore thou must now have a care to relieve them that are under thy hand: for at that time when thou thyself wast a servant, thou wouldst feign have been borne withal.  
But let us come now to such as were not of the jewish nation, but only traffickers among them. God will have them also to keep the Saboth day, & yet were they not sanctified of God, neither could this sign belong to them, as I have said already. It seemeth then that God unhalloweth the Sacrament, when he maketh it so common to the Infidels, & to such as were not circumcised to bear the mark of the covenant, & to such as had not the law & the promises. But we have to mark, that Gods speaking of strangers in this place, is as having always an eye to the people whom he had chosen and adopted. For we know that if things should be permitted which are contrary to God's service: although it might be said that they be no people of our body: we might be induced to follow them by their evil example. If strangers had been suffered to travel among the jews: what would have come of it? The jews would have dealt with them, & so have defiled themselves, and there would have been no difference at that time. For when occasions offer themselves, we be easily enticed to evil. And although there be no great occasion: yet is our nature so much inclined to evil, that we be alured to it by and by. And what will become of us then, when all shall be out of order? So then the liberty that had been given to strangers to labour & travel among the people of Israel [on the Sabaoth day,] would have led them to corruption. Every man would have dispensed with himself, and taken leave to break the Saboth day and not to keep it. Therefore to cut off such occasion of evil, and to have that day observed with the greater reverence: like as Gods will was that the cattle should rest, so ordained he the like also for strangers. And now must this serve for us too. For it showeth us that vices may not be suffered among people that make profession of Christianity, so as they should go unpunished, no not even in such as are but travelers or sojourners. As how? Whereas blasphemy is condemned among us, if a man hear one blaspheme in passing by, so as he scorneth God, and yet suffereth it and winketh at it: is not his bearing with such blasphemy, so as it hath full scope unrepressed, as good as a defiling to make all other things stink? Yes: and yet is it to be seen. Surely so far of is it that blasphemy is punished as it deserveth, among such as are not of our religion: that even in those which are mingled with us and profess Christianity as we do, men do as it were harden themselves: and that is to our greater shame. But yet for all that, if any man, be he Papist or be he of any other sect, (as now adays the world is fraught full of despisers of God:) I say if any man he suffered to rail against the doctrine of the Gospel, and to blaspheme God's name: corruption will ensue of it, so as it shall not be easy to redress it. If Whoremasters and Ruffians may be suffered to bring in their lewd tricks, and to sow more wickedness among us than we had afore: If wanton persons & unthrifts may be suffered to come and play their lewd pranks here: must it not needs be that we shall play the unthrifts with them, & be utterly corrupted? Yes: and therefore let us mark well, that our Lord intendeth to keep his people occupied in all cleanness, so as the professors of Christianity shall not only abstain from evil themselves, but also not suffer any, so far as in them lieth. For we must understand that the earth is as it were unhallowed, when God's service is defiled, and his holy name dishonoured. The land wherein he will have us to dwell, is as it were defiled and accursed, or at leastwise it is not long; of us if it be not so. But if GOD have given his children prerogative, so as they be able to rid idolatry out of the Country where they dwell: surely if they do it not, they provoke God's wrath and vengeance against themselves. Now than if we should grant the abominations of the Popedom, to be mingled here with the pure service of GOD, so as the wilful Papists that list to live here, should have Mass granted them by privilege, and they should be suffered to have some corner to work their idolatry and superstition in: it were a drawing of God's wrath upon us, and a kindling of the fire of his vengeance against us. And why? Because that in as much as God hath put the sword of justice into the hand of such as have the rule of things in this life, and given them power to drive away idolatry and all infections of Papistry: surely if they maintain them, it is as if they drove away GOD, that he should no more dwell among them nor reign over them. So then let us mark well, that it is not without cause that our Lord would that the strangers which dwelled among his people, (notwithstanding that they were of another faith and Religion,) should be compelled to keep the seventh day. Not for their own sakes nor for their own instruction, (for they were not capable thereof:) but to the end there should be no stumbling block to disorder his people, or to deface his service, but that the land which he had given to his servant Abraham to inherit, might be wholly dedicated unto him.  
And hereby we be warned, not only to sanctify ourselves by God's word: but also not to suffer any occasion of offence or disorder to be committed among us, but to see that all such things be clean rid away. Moreover seeing our Lord will have us to be so zealous in the maintenance of his service, as to constrain even then that profess not themselves to be of his Church, to yield and frame themselves unto us as long as they be in our company: I pray you how shall we excuse ourselves, if we on our side be not wholly given unto him, nor set forth ourselves as mirrors to draw wretched unbelievers unto us, and to win them to our GOD? For if we rebuke them when they do amiss, & in the mean while they perceive the like or greater faults in us: shall they not have occasion to laugh all our sayings to scorn? Now then seeing it was forbidden to suffer strangers to do things contrary to God's service: let us assure ourselves that we be double commanded to walk warily and in such humility & soberness, as strangers may see by experience, that our desiring that God should be honoured, is in good earnest & without counterfeiting, & that we cannot abide that any man should work reproach to his Majesty and glory. That is the thing which we have to mark upon this place, if we mind to observe the thing now adays which was commanded the jews, accordingly also as it belongeth to us in truth and substance. For like as our Lord in old time delivered that people out of Egypt: so hath he now delivered us from the gulf of hell, and rid us from everlasting death, 
Col. 1.13. Heb. 2.14.  and from the bottomless pit of hell wherein we were plunged, of purpose to take us up into his heavenly kingdom, purchased for us by the blood of his dear beloved son our Lord jesus Christ.  
Now let us kneel down in the presence of our good God, with acknowledgement of our sins, praying him to make us feel them better than we have done, to the end that we endeavouring to reform ourselves more and more according to his righteousness, may fight daily against the lusts of our flesh, and shun all that is against the pure service of our God, holding out in the same encounter till he have fully rid us of it, and fashioned us again after his own image, according whereunto we were created at the first. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Wednesday the xxuj. of june. 1555. The xxxuj. Sermon which is the seventh upon the fifth Chapter.  
16 Honour thy father and thy mother, as the Lord thy God hath commanded thee, that thy days may be prolonged, and that it may go well with thee in the land which the Lord thy God giveth thee.  
Now we be come to the second table of the Law, where GOD showeth us how we ought to live one with another. For as hath been touched heretofore, there are two principal things in our life, first that we serve God purely, and afterward that we live honestly and uprightly with other men, yielding every man his due. Now like as the honour of God excelleth all things that concern man: so was it meet that the rule thereof should be set down in first and chief place, that we might honour him as we ought to do: which thing is dispatched in the first table. Here therefore GOD beginneth to tell us how to direct our life, 
Psal. 16. Deut. 30.19 20.  if we intent to serve him as in respect of men. Also I have showed you that God requireth not any honour at our hands for that he hath need of it or is ever the better for it: but he doth it for our benefit and welfare. Now than his intent is to try our obedience, and the love that we bear him, by commanding us to behave ourselves uprightly and honestly towards our neighbours, and to live together in such fellowship and concord, as none of us be given to himself, but all of us communicate together, and every man strain and employ himself to do good, according to such power and ability as they have. That (say I) is the proof to know if we worship him with our hearts. For we may well make many fair countenances and Ceremonies: but God will not take them for payment. 
Matt. 23.23  And even that is the cause why our Lord jesus Christ saith, that the chief points of the Law are justice, judgement, uprightness, and faith▪ that is to say faithfulness or trustiness, for so doth the word Faith betoken there. Then if we live uprightly among men, so as we be neither guileful nor malicious, but desirous to serve every man's turn, maintaining the good and resisting the evil as near as we can: it is the chief point of the Law. Not that the service of God ought to be forgotten in the mean while, or that it is of less importance: but because it is unpossible for men to discharge their duty towards their neighbours, if they be not led by the fear of God.  
Now let us treat of the forerehearsed commandment, which is of the honouring of our father and mother. Although mention be made here of father and mother by name: no doubt but he meant to deliver a general doctrine for the honouring of all Superiors. For proof whereof, 
Psal. 〈…〉  we know that the Law is a perfect rule wherein nothing is wanting. But if there were nothing included concerning other superiors, as Princes, Magistrates, and such as have the sword of justice, and Masters: there were some want. Therefore it is to be concluded, that here GOD hath commanded the honouring and obeying of all such as are in degree of superiority. 
Rom. 〈…〉  Moreover seeing it is so that all pre-eminence cometh of GOD, and that it is an order set by him, without the which the world could not continue: what a thing were it that God should have made none account of it, in giving us the sure form of good and holy life? It is not to be thought strange, that he should comprehend all under one particular: for I have told you already, that that manner of dealing is to be found in the Law, and we shall see more of it again hereafter. Neither was that done because GOD could not have spoken otherwise: but because it was best for our commodity and instruction. For we know that although men covet to seem subtle and sharp-witted: yet they cease not to shroud themselves under the covert of ignorance, when they see that God's law presseth them: for than we would feign have some excuse to exempt us from the subjection thereof. Now if God's Law were not meet to teach the rude & unlearned: 
Psal. 19.8.  many would allege that they be no clerks, and that they never went to school, and so they would bear themselves in hand, that God's Law bound them not. But in as much as we see that God hath stooped to our rudeness, and spoken grossly according to our understanding: it bereaveth us of all excuse, and cutteth off all occasion of quarreling, so as every of us must be fa●●e to submit ourselves, and to acknowledge that there is none other impediment, but that we be stubborn against God, and loath to bear his yoke. Thus ye see that Gods comprehending of all under one particular, was to train us on as little children, which are not of full capacity to be taught thoroughly and perfectly. Nevertheless, that is the true and natural sense of the text, as we shall see hereafter. For like as God gave the ten Sentences, as he termeth them: so added he an exposition of them, to the end that nothing should be dark, nor men call the things in question and disputation which they had heard. We see then that God hath opened himself more fully, and showed how his will is, that not only fathers and mothers, but also all superiors without exception should be obeyed.  
Besides this, let us mark that God speaketh here of the honouring of fathers and mothers, of purpose to draw us by means most convenient and agreeable to our nature. We know there is such pride in men, as they be loath to stoop one to another, and every man thinks he ought to be a master. And surely it is hard for men to yield and come down so low, as simply to obey those that are in any authority over them: until GOD have reclaimed them. GOD therefore perceiving subjection to be a thing so sore against our nature: hath set us down the terms of Father and Mother, to draw us to it by a more loving manner. Now it is an owgly and unnatural thing, that the child should not know those by whom he came into the world, and by whom he was nourished and brought up. Therefore if the child disdain his father or his mother: he is a monster, & every man will abhor him. And why? For without Gods speaking, without having any holy scripture, without much preaching unto us, nature itself showeth us, that the duty which the child oweth to his father and mother, is such a one as cannot be broken off. We see then that the intent of our God, is to win us to himself by setting down the terms of father and mother to the end we should not be stubborn, but come meekly to receive the subjection that he layeth upon us. 
〈◊〉. 13.1.  And because all the authority which men have proceedeth from him, he speaketh according to the Law of civil order: meaning t●●t we should be diligent in doing him his due honour, and every of us on his own behalf obey those that have superiority over us, 
Ep 6.1. ●. Col. ●0. 22. 1. Pet. 2.18.  and every man have an eye to his own state and calling, so as the children honour their fathers and mothers, the people the Magistrates, and servants likewise their masters: and to be short, that there be a good harmony of concord among us, according to the order that our Lord hath set, which ought to be inviolable.  
Furthermore whereas here is mention made of honour: it is not meant that children should but only speak fair to their father and mother, or put off their Caps or bow their knees to them: for God stayeth not upon such things: but Honouring importeth much more, that is to wit, that the children should follow their fathers and mother's counsel, that they should suffer themselves to be ruled by them, that they should strain themselves to do their duty to them, and to be short, that they should know that they be not at their own liberty, so long as they have father and mother. That is in effect the thing that God meant by the word, Honour. And that it is so, we cannot have a better or faithfuller interpreter of this law, than the holy Ghost which spoke by the mouth of Moses, and of all the Prophets, and also of S. Paul. For we shall see hereafter, 
Deut. 21.18.20.  that God expoundeth the effect of this sentence, that is to wit, that it is not enough for children to show some reverence with the head or with the knee to their parents: but that they must be subject to them, and employ themselves in their service to the uttermost of their power. 
Eph 6.1. Col. 3.20.  And Saint Paul's avoching thereof is not to exhort us to observe some ceremony. but his meaning is that children▪ should be subject to their Fathers and mothers. He setteth down expressly the word Subjection. So then we see now what this importeth, and what the natural meaning of this place is.  
Now let us return to the thing that I touched briefly before, that we may profit by it, by gathering some profitable lesson of it. First and foremost let children understand, that seeing GOD hath given them fathers and mothers, it is good reason that they should obey them, or else they show themselves to be despisers of God: and the stubbornness which they use to their superiors, concerneth not men nor mortal creatures, but is all one as if God's majesty and glory were trodden under foot. 
Matt. 23.9.  It is said that (to speak properly) we have but one father, which is in heaven: and that is meant, not only in respect of our souls, but also in respect of our bodies. Now than this honour of bearing the name of Father, belongeth peculiarly to GOD alone, and cannot agree to men, furtherforth than it pleaseth him to make them partakers thereof. Seeing then that the title of father is as a mark which God hath set upon men: we see that when children make no account of their fathers and mothers, they do wrong unto God. As much is to be said of all ●ch as disobey their princes & magistrates: ●●d likewise of servants that would have all degrees confounded, and reign without order. And for the same cause also did the Heathen men apply this word Godliness to that honour that we give to fathers and mothers, and to all such as are in authority over us. Godliness (to speak properly) is the reverence that we own unto God: and yet the heathen, (notwithstanding that they were blind wretches) knew that God will be served, not only in his own majesty, but also by our obeying of such folk as have authority over us: To be short his will is to try our obedientness in that behalf. And therefore in as much as fathers and mothers, magistrates and all such as have superiority, are God's Lieutenants and represent his person: surely if a man despise them and make light of them, it is all one as if he bewrayed that he would not obey God. He may well protest the contrary: but yet is it so in deed for all that. If the wretched infidels knew this, & that God left them such an affection: what excuse will there be for us, if we know it not yet better? Sith we hear that all fatherhood proceedeth of God, (as Saint Paul avoweth, 
Eph. 3.15. ) and that we be directed thither by the union of jesus Christ: have we not a most express declaration of it? Must the heathen men be feign to be our teachers still? But if those which call themselves Christians, do play the blind beetles in this behalf, or stop their ears lest they might understand the thing that GOD hath told them by silly ignorant souls: 
Rom. 13.2.  woe worth them, for their condemnation will be the more horrible. Wherefore let us well mark this: that we cannot indeed live here below on the earth together, except this order that God hath established be holily and religiously kept, that is to say: Except those that be in authority be honoured, esteemed, and obeyed: verily without that, there willbe nothing but horrible confusion. They than that cannot find in their hearts to be subject to magistrates, they that disobey their fathers and mothers, they that will bear no yoke of masters and mistresses, do well show that it is not long of themselves that the whole order of nature is not perverted, and heaven and earth confounded together as they say. For that is the only mean whereby it is Gods will to preserve mankind. And of a truth we see that (as he himself saith) when he sendeth magistrates and princes, he striketh a fear of them, 
1. Pet. 2.14. Dan. 2.30.  not only into men, but also into beasts. After that manner is it spoken of in Daniel.  
And thereupon we may gather, that such as rise against the civil magistrate ordained of god, and labour to set things in a broil and to bring all things to confusion, are worse than brute beasts and worthy to be sent thither to school●. For our Lord, to shame men which are reasonable creatures, saith that the fear of princes and magistrates ought to extend even to brute beasts. Is it not apparent then, that the devil possesseth all such as cannot find in their hearts to submit themselves meekly to the subjection which God hath ordained, and without the which all must needs perish and go to havoc in this world, as I have declared afore? Yes: and therefore if we find ourselves overhighminded, so as it grieveth us to be subject let us strive against pride, and let God's authority suffice to bridle us. For though we were worse than wild: yet ought this to be as a fetter unto us, that we hear how God telleth us he is not honoured at our hand, except we honour him in the persons of those whom he hath set in his place, and in whom he hath printed his image. To be short, we see that charity beginneth at the humbling and meekening of ourselves, so as none of us advance himself through pride and presumption, nor make too great account of himself, but be willing to stoop and to yield to what soever pleaseth God. And for the same cause doth Saint Paul bring us back to charity, when he setteth forth the commandment of obeying the Magistrate. 
Rom. 13. ●  For he showeth us that if we have not the meekness in us to bow down our necks, when our Lord layeth the yoke upon us: we have no love towards our neighbours. And if we covet disorder and turmoil, so as the superiors should no more be reverenced: all must needs go to havoc and spoil. It were much better for every man to live alone by himself and without company: than to see such confusion as would grow of it, if we should not keep the civil order which GOD hath set. Wherefore let us bear well in mind, that if we will live among neighbours, every of us must pull down this loftiness and overweening, and not harbour it in our hearts, but learn to be lowly and meek, assuring ourselves that it is our duty to submit ourselves even to the meanest, 
Rom. 12. ● Eph. 4. ●● 5.21.  as S. Paul saith. And that we may the better do it, let us consider what may enable us thereto. For behold, the thing that makes us overshoot ourselves, is that every man would have greater pre-eminence than God alloweth him: for our blindness maketh us to forget ourselves. And besides this we know not our own wretchedness and sinfulness. By reason whereof every of us thinks himself a marvelous fellow, whereas indeed he is nothing at all. Again, we be so inclined to make no reckoning of our neighbours, that we despise even the virtues which God hath put into them. Then is it spitefulness and churlishness that provoke us to pride, by means whereof every man takes more upon him than becometh him. And that is the cause why we cannot submit ourselves as we ought to do. But instead of doing so, let us learn to do homage to our God, forasmuch as we see he hath commanded us to obey our superiors, & again we know that whatsoever they be, it is he that hath given us them. If a child have a father or a mother, he must not say, Tush, my father is not altogether such a one as he ought to be, I find defaults in him. But yet is he thy father, and that ought to content thee: at least wise if thou mind not to bring all to nought, and utterly to deface the order of nature. Either the thing that God hath ordained must be disannulled and annihilated: or else thou must honour thy father whatsoever he be. And why? Because that whatsoever father thou hast, he is of his giving which hath commanded thee to honour thy father and thy mother. As much is to be said of Masters, Princes, and all superiors. For they come not by haphazard: but they be of Gods sending, 
Rom. 13.1. job 12.18. 1. Tim. 2.2. ●. Pet. 2.14.  as S. Paul avoweth, and as all the scripture witnesseth. Yea and we be led expressly even by experience, to know God's providence and fatherly care towards us, in ordaining of Magistrates. Therefore let us learn to behold God's goodness, in all such as have superiority over us, to the end to submit ourselves obediently unto them. Thus ye see what we have to remember.  
Now seeing that so it is that God hath in one word and in a brief sum given us here the rule of obedience to all superiors: let us mark that in so doing he resigneth not his own right ne foregoeth that which belongeth to himself. Therefore God must hold still the highest degree. And indeed seeing that all fatherhood proceedeth of him, (according to S. Paul's text afore alleged): let us mark that when we obey father or mother, prince or magistrate, master or mistress: it is done unto them as officers of God. God then must be honoured above all, and that in such sort, as the honour which we yield unto mortal men, hinder not the doing of the service and honour which we own unto him, but that every of us endeavour to discharge our duties chief towards him. It were a goodly sight to see a man obey an underofficer, & therewithal to spit in the face of the judge or of the Prince. What a dealing were that? But even in like case is it with us, when we dispossess God of his pre-eminence, and obey men in such sort, as in the mean while we make no reckoning of him that is above all. For it is against nature, that the authority which men have, should in any wise de●ace the glory of God. Therefore let us mark well, that whereas we be commanded to obey our superiors: this exception is implied, that the same be no derogation or impeachment to the right that belongeth to God, which hath been treated of already in the first table. For we know that the service wherewith God is honoured, aught to be preferred before all things. 
Rphe. 6.1.  And for the same cause S. Paul minding to give us an exposition of this text, addeth expressly that children must obey their fathers and mothers, howbeit in the Lord. And I told you also, that the foundation whereon we ought to build, that we may be obedient lowly and subject to our superiors: is to know that God is represented in their persons. Now take me away the foundation, and must not all the whole building fall and go down to the ground? But all they that regard not god, do take away the foundation of this doctrine: & so their proceeding is too faulty and froward.  
Howbeit, this thing must as well warn them that are in authority, as them that are under subjection. Then if men and women have children: they must understand and that there is no subjection due unto them, except they themselves be overruled by God. Now than what is to be done? Let the father train up his child diligently in the fear of God, 
Eph. 6.4.  and begin himself to show him the way. Let the mother do the like, that God may have his honour both of great & small, 
1. Tim. 2.2.  old and young. Let magistrates endeavour to have God served and honoured, & (as much as in them lieth) maintain all things that may make thereto: and seeing he hath done them the honour to make them worthy to sit in the seat that is dedicated to his majesty, & to bear the sword that is consecrated unto him: let them show themselves to be his officers in deed. Seeing then that he hath advanced them to such dignity, whereof they were not worthy: let them at the least show that they bear authority in his name, & let them refer the same unto him. After this manner ought princes to discharge their duties. The like aught every man to do in his own house and family. 
Ephe. 6.9. Colos. 4.1.  Let those to whom God hath granted the prerogative to have menseruants & womenseruants, bear well in mind that they themselves have a Master above all, & that he must be so obeyed, as his whole right be reserved to him unminished. Lo what instruction all Superiors (of what degree soever they be) ought to take of this that they are commanded to obey God. Furthermore when fathers & mothers and magistrates will needs advance themselves against God with such tyranny, as to take upon them that which belongeth only to god, & to turn us away from the obeying of him: it is an exception which I have set down before, for the which they ought not to be obeyed. God then must go foremost, & afterward the creatures must follow, every one in his order of array. And in very deed, oftentimes the cause why meekness & humility be so il kept in the world, that children set themselves against their fathers and mothers, and become like mad beasts: that subjects are full of spitefulness and rebellion: that servants are untrusty & stubborn: and that none of all these can by any means be reclaimed: is the just punishment of God upon superiors, for abusing of the dignity which God hath given them. For oftentimes we see that Prince's reign not to magnify God's name, and to cause him to be honoured as he deserveth: but clean contrariwise they would feign make themselves idols, and as it were pluck God out of his seat to sit in it themselves. This is apparent: at leastwise a man may see that Prince's reign loosely: & therefore God must needs be revenged of them. What zeal or mind have fathers and mothers to bring up their children in the fear of God? They pass not for that, so they may advance them to the worldward. Nay rather it should seem that their intent is to train them up in all ungodliness, and in the contempt of God and his word. If the fathers be wolves, they would have their children wolvish: if they be old Foxes, they would have them to be foxish: & if they be serpents, they would have their lineage and offspring like themselves. This is to be seen. Therefore it is good reason that GOD should be revenged of the creatures, when they forget themselves after that sort, specially when men consider not how God hath reached them his hand to advance them, and to make them partakers of his honour, one under another. This is always to be borne in remembrance. But is it not a shameful unthankfulness, when a man that is in authority of justice, considereth not with himself: what am I? Behold, I am a wretched worm of the earth, and yet GOD vouchsafeth me to bear his name as from himself, and withal to put the authority in practice which he hath given me▪ Is not a man too unthankful when he acknowledgeth not that? Again, when fathers consider not: Behold, God is the father of all mankind, and yet hath he given me the same honourable title: Therefore it is good reason that I should look to yield him an account of it▪ When masters and mistresses acknowledge not: We be no better than other folks, and yet hath God vouchsafed to inhonour us, not only by creating us after his own image, but also by giving us this moreover, that others are subject unto us: if men (say I) acknowledge not this: is it not to be said that they be become stark beasts?  
Then let us mark well, that divers times the ground of rebellion & disobedience is this, that they which are in authority know not their own duty, namely that above all things they should find the means to have God honoured, served, and obeyed. True it is that children, subjects and servants shall not be excused by that: 
1. Pet. 2.18.  but yet we see it is the just vengeance of God, & therefore so much the more ought we to be provoked to follow that which is told us, as well in this text as in all the holy Scripture, where this commandment is declared unto us. Then to be short, let us be well advised, that we discharged our duties every of us in his own calling and state. Let those to whom God hath done the honour to give them the mace of justice & whom he hath set in his seat, be well advised that they reign in his name, that they cause all men to serve and honour him, that they be as mirrors to give good example to their people, and that they hold their subjects in such good awe and order, as God's name be blessed, and the mouths of all evil speakers be stopped. Mark that for one point.  
Again let fathers and mothers have a care to bring up their children well, and to make them know God for their only father. And as touching their menseruantes and womenseruants, let them so use their service, as God have always the pre-eminence. Let them not follow the common trade: for men do commonly pass for nothing else, so as they may be served to their own profit and contentation▪ As for God, he is forgotten all the while. But let masters understand, that God must reign both over themselves and over those that are under them. Thus much concerning those that are in authority.  
Now for our part, let us bear well in mind, that when we have Magistrates, if we rebel against them, or rise against the State, endeavouring to overthrow the order that God hath set: 
Rom. 13.2.  we resist not mortal creatures, but it is God whom we assail. And what can we win by making war against him? Can we overmaster him? No: but he will revenge himself without handiestrokes, so as men shallbe utterly abashed, to see how he maintaineth the thing that he had spoken with his mouth, yea even by wonderful power. Thus much concerning the first point.  
Again let children beware that they be not highminded, nor wildheaded, nor wilful, but that they submit themselves quietly to their fathers and mothers, assuring themselves that they fight against God, when they cannot find in their hearts to stoop to the yoke which our Lord putteth upon them. 
Eph. 〈…〉  And let servants know that if they refuse the subjection of the men whom they serve, God is offended at it, and in the end they must be blamed for refusing to be governed by his hand.  
But let us mark herewithal, that God must be honoured first, and the subjects must so obey their Princes and Magistrates, as the same may be no derogation to the right that God reserveth to himself, as he is worthy. And if Princes will needs enforce us to do evil, and overthrow the pure doctrine of God, (as we see too commonly in the world, insomuch that a number are so mad as they would feign wrest religion after their own fancy, to make as it were an image of wax of it, that they might writh it which way they listed, as all men may see): God will not like of it that they should be obeyed in that behalf. For who be they? When they once revolt and climb above him that hath all sovereign Dominion: 
Esa. 〈…〉 Phil. 〈…〉  forthwith they forego all their authority. The very devils must bow their knees before God and our Lord jesus Christ: and behold, mortal men usurp such superiority, as the honour of God is defaced and all religion thrust down. So then let us learn to obey both princes and fathers and mothers in such wise, as God may hold still his right unimpayred, and we not be letted to yield him his due honour. Nevertheless we must obey them quietly, so far forth as we may without hurt of conscience. And although that such as have authority over us discharge not their duty: yet must not children misbehave themselves when their parents are too sharp and rigorous to them. True it is that the parents are forbidden to use any cruelty towards their children, 
Eph. 〈…〉 Col. 〈…〉  & specially to discourage them: but yet for all that though the parents be not so well advised as to govern their children with mildness: the children must bear it patiently. Finally we must suffer at the hands of all such as have authority over us. And so ye see what God meant to set out in this commandment.  
Now he addeth a promise. That thy days (saith he) may be prolonged, and that thou mayst prosper in the Land which the Lord thy God giveth thee. But there is yet one thing more: which is, that forasmuch as we be loath to yield ourselves to humility: God giveth us here a stroke with the spur, saying: thy God commandeth thee. And it serveth to confirm the doctrine that I have touched already: that is to wit, that it is but a fond & trifling shift, to dispute whether such as are in state of honour above us, do deserve to have that room: Or whether they do discharge their duty, as well as they are advanced thereto. All such gear must be laid aside. And why? For we must hold us contented with God's ordinance, and rest altogether upon his good pleasure. And that is the cause why Moses addeth here expressly, according as the Everlasting thy God hath commanded thee. As if he should say, true it is that men do always kick against it as much as they can. If one would bring them under awe, they will not abide it by their good will: Again they have such loftiness in them, as provoketh them continually to be desirous to exalt themselves too much. By means whereof there will never be any willing subjection, until God have wrought it. But you be always rebellious against God (saith he) when ye once enter into such debatings as this: Should such a one reign over me, and I obey him, seeing he is no better than I? If ye bear such spite towards men: God himself steppeth forth, and desireth to know whether ye will serve him or no: And if ye will not receive his leevetenantes when he sendeth them unto you: it is a certain sign that ye refuse his yoke likewise, by means whereof his justice is impeached, and he feeleth himself to be injuried by you. Sith it is so then, know ye (saith Moses) that the children which are disobedient to their fathers and mothers, may well allege this and that: and the folk that rebel against their superiors, may well make excuses: but none of those things shall stand them in any steed. The reason is, that God, who hath ordained superiority in the world, will also have it maintained: he hath spoken the word, and it cannot be called back. 
Psal. 3 9.10.  When God hath once given his definitive sentence, it is not for us to call the matter in question any more: but we must stand to it and hold our mouths shut. Yet notwithstanding, our Lord useth still his goodness in this commandment: and he doth it to win us and to draw us the better to him, that we might the willinglyer obey our superiors, seeing he addeth a promise. For (as saith S. Paul) it is the first commandment of the law, that hath any special promise. 
Eph. 6.2.  In deed we have seen heretofore, how God showeth mercy in a thousand generations, to such as love him. And that was added to the commandment wherein God showed us, that he would have his service maintained in all pureness, without swerving aside to idolatry or superstition. But that promise extended to the whole Law, as we saw there: whereas this is annexed only to the commandment of obeying our fathers and mothers. For as much then as we see it is an acceptable sacrifice to God: let such as are in subjection hold themselves to it, and not play the rebels and mad bedlams, but bow down their necks and submit themselves, so as it may appear in deed that they be willing to obey GOD, because they refuse not to obey the mortal men whom he hath sent, and appointed in his name. Thus ye see to what purpose this promise was given: namely, that God perceiving us to be dull upon the spur, meant to soften our hearts, and to win us to him by mieldnesse and gentleness, to the intent it should not grieve us nor be irksome to us to obey our superiors. But forasmuch as all cannot be dispatched at this present: Let us bear in mind at a word, that to serve God well, we must lay down all pride and presumptuousness. Although we have naturally in us the cursed root of desirousnes to climb, so as ambition reigneth both in great and small: yet must the same be laid down, if we mean to prepare ourselves to God's service. And why? For lowliness is the thing whereat the true obedience must begin. And as concerning men, let us mark well that we shall never be able to live in peace and concord, except that those whom God hath set in place of authority and pre-eminence, be obeyed and received for his sake, so as men submit themselves to them. For else all must needs go to wreck, and we shallbe worse than the wild beasts that are abroad in the woods. Therefore all they that are disobedient to lawful superiority, are as enemies to God and nature, and to all mankind: yea they be as monsters whom all men ought to abhor.  
But when we have showed our obedientnes by being subject to those whom God hath set over us: let us learn also, that it is good reason we should be humbled under him, and that in such wise, 
john 4.24. 1. Tim. 1.5.  as he be served by us: not in way of ceremony, but in truth and pureness of mind, so as we do him his due homage, and make account of his honour above all things. Yea and all the civil orders of the world must lead us thereunto: namely that God may have his throne exalted above the heavens. And whereas children obey their fathers and mothers, and subjects their Magistrates, and the like order is to be seen in every house according to God's ordinance, who hath appointed that there should be some difference of degrees every where: Let the same draw us up higher, to consider that God who holdeth the chief sovereignty of the world, aught to overrule all creatures, and to be Master of our whole life in effect. And so we see that all the obedience which is yielded to mortal creatures must tend to the pure worshipping of God. Whereby we perceive the more plainly how much we ought to abhor the cursed Popedom. For it is an overstateliness crept up in the world, to none other end than to drive God out of his seat, & to bereave him of the honour that belongeth to him. For the Pope will grant well enough that he ought to be subject to his Superiors: But what thoe? Keepeth he any order either of God or of nature? No: but contrariwise his meaning is to despise all that is contained in the holy Scripture, overthrowing all the order and policy that God hath commanded us. He termeth himself Christ's Vicar: and yet notwithstanding the world seethe, that he hath thrust jesus Christ out of his seat, so as he is no more the head of his Church. Therefore let us learn to abhor the thing, which the devil hath so set upon the contrary part, quite and clean against that which God hath ordained in the world. And therewithal though we see that sometimes things go not as they ought to do, but that superiors abuse their power: let us assure ourselves they cannot overthrow God's ordinance as in respect of kingdoms and empires, and as in respect of the ground of justice: but that all those things must be maintained still. For they have their foundation of God: and it is not with them as with this hellish Popedom which hath no foundation at all: but contrariwise we know that God will have kings and princes and magistrates of justice to continue still: and therefore those must needs be maintained. And if the fathers do not their duty, but use tyranny towards their children: let us be sorry for it, and assure our selves that the same springeth of our sins. Also when God suffereth his ordinance to be unobserved, so as all is out of order: let us understand that we ought to run unto him the more carefully, and to beseech him to set those things in order again, so as it may be known that our whole desire is to be governed by him, as the only mean whereby he worketh our welfare.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to make us feel them better, that we may with true repentance learn to mislike of ourselves for them, and so return unto him as we may profit more & more, even until we be rid of all our sins & thoroughly fashioned again like to him in righteousness. And so let us all say, Almighty God heavenly father, etc.   

On Monday the first of july. 1555. The xxxvij Sermon which is the eight upon the fift Chapter.  
17 Thou shalt not be a murderer.  
WE have seen already, how that to live well with men, we must obey our superiors. For it is the first thing that God commandeth us in the second table of his law: because the mean in descending from him to men, is to honour those whom he hath set over us. In deed when we speak of men, there is some equal fellowship: for we come all of Adam's race: we be all of one kind: 
Rom. 13.1.  and all this importeth an equality among men. Nevertheless forasmuch as it hath pleased God to set certain degrees: we must hold us thereunto, and keep that order, so as the party which hath any pre-eminence and dignity, may be acknowledged for such a one as is to be honoured. And in this case we must not allege, why is he more esteemed than I? For that cometh not of any worthiness that is in one more than in another: but of God's will, who will have them so honoured to whom he hath given any pre-eminence. And it is not enough for the children to honour their parents by yielding them some reverence: but they must also secure them, and spend themselves to the uttermost for them, 
Matt. 15.4.5.6.  accordingly as our Lord jesus Christ showeth how it is but hypocrisy, when children do but make some countenance of honouring their fathers and mothers, and in the mean while let them alone in their necessity, without regard of discharging their duty towards them at their need. It is a defrauding of the parents of that which is due to them, and a scorning of God's Law, when men observe it so by way of Ceremony. In like case is it with all manner of subjection. For it is not meant that men should but only yield some sign of honour: 
Rom. 〈…〉 Eph. 6. 〈…〉 Col. 〈…〉.  but that they should yield the party his full right, which hath any pre-eminence, yea and that the same should be done willingly. True it is (as I have declared heretofore) that men would feign be exempted from all bondage. Howbeit forasmuch as God hath set a contrary order: we must submit ourselves to it with a good will, and not by force. For to what purpose is it to obey God spite of our teeth, when our heart goeth clean against? Then must our will go with it, and whatsoever our Lord commandeth us we must think it good and amiable. Thus the entrance into good conversation among men, is to consider that our fathers and mothers and all our superiors are advanced to that pre-eminence above others, to the intent they should be honoured: 
Rom. 〈…〉  Otherwise, God is misused in their persons, and it is all one as if we refused to honour him and to be subject to him.  
Now after that Moses hath set down this fift commandment: he addeth, That we must not be murderers. In deed it may seem at the first blush, that God led not his people to great perfection in forbidding them to commit murder. But we must mark, that God intended to comprise (as it were in a short abridgement) all that is requisite for the well ruling of this our life: and therefore it was not for him to forget any thing, or to leave any thing behind. Now we must understand that the 
Psal. 〈…〉  way for men to rule their lives well & orderly, is to abstain from all evil doing, injury, & violence, and therewithal to live chastened and honestly with out hurting or hindering of any man, and on the other side, to keep their tongues from harming any man by any manner of falsehood and lying. All these good properties must be in us, if we will frame ourselves to Gods will and righteousness. So then, it is not to be marveled at, that God should speak here of murders. For it is done to hold us in awe, that we should not go about to do any outrage or harm to our neighbours. But yet for all this, we must come back again to that which I have touched already: that is to wit, that God speaketh after a rude and gross fashion, to apply himself both to great and small▪ and even to the very ydiots. For we see how every man excuseth himself by ignorance: and if a thing be somewhat dark and hard, we think we have wherewith to wash our hands of the matter. When we have done amiss, [we think all is safe,] if we can say, Oh, it was too high and too profound for me, I understood never a whit of it. To the end therefore that men should have no such startingholes: Gods will was to speak after such a fashion, as even little babes might understand what he said. That is the cause why he saith in short words, Thou shalt not be a murderer.  
Let us mark moreover, that God, to the intent to lead us by little and little to live well, setteth us down the things that are most hateful that we might learn to keep ourselves from evil doing. As for example, he could have said, ye shall do no wrong nor violence to your neighbours: he could well have said so: but he listed to set down the word Murder. And why? Because it is a thing against nature, when men go about to wipe out God's image after that fashion. Needs then must we abhor murder, if we be not stark beasts. How be it, this teacheth us that there is not a more heinous thing, nor a thing that we ought to abhor more, than murder. GOD therefore to tie us the shorter and to withhold us from all annoying, and from all wrong dealing, telleth us that we must not defile our hands with the blood of our neighbours. Well then: If a man abstain from murder, is that all? No not by a great deal, as shall be showed anon, and as the matter afordeth already at the first entrance into it. For God's intent is to hold both our hearts and our thoughts in subjection, and he will be served so purely at our hands, as we nourish not any ill will towards our neighbours. Why then speaketh he of murder? [It is all one] as if he should say, although ye had no law written, but were as heathen men: yet ought ye to have this printed in your hearts, that murder is a shameful and owgly thing. Now I tell you, that as many as do any outrage to their neighbours, as many as devise any mischief against them, and as many as nourish any hatred and rancour in their hearts: 
job. 3.15.  I account and condemn them all for murderers. Thus ye see the cause why GOD useth that term.  
And now let us mark well, that it is not for nought that God forbiddeth murder. Why so? For we can have no fellowship with men▪ unless we abstain from all wrong and violence. And under one particular kind, God forbiddeth all. Why so? for had he used long speech: a man might have said, I cannot well bear my lesson in mind, and it is too hard for me. Therefore hath God spoken here in one word, to the intent that his doctrine might be soon learned, and his law be easily borne in remembrance. There needs no great turning over of leaves: we need not to have many great volumes and registers: God hath comprehended the rule of good life in ten words, and that is enough for us. Who is he now that can allege, I have forgotten such an article, I have not borne it away? How so? Are we not able to remember so much as half a score words? Now than we see it was Gods will to hold men convicted of shamelessness, if they understand not what they ought to do. And so ye see the cause why he spoke so briefly. Moreover he hath (as ye would say) chawed the things to us, that we might learn to submit ourselves quietly to him, and that even the veriest ydiots might know, that they need not to be great clerk to understand his Law, for as much as he hath stooped so low, that there is not so ignorant a poor soul, but he understandeth what is contained in the Law. That is the effect of the matter which we have to remember here.  
Furthermore seeing God hath forbidden murder as an owgly and outrageous thing: let us assure ourselves that he which riseth up against his neighbour to murder him, is not worthy to live upon the earth: for he is worse than a wood beast. We see how Bears, Lions, and other wild beasts do play together. And why is that? Because that although they have no reason nor discretion, although they have no Law nor equity: yet notwithstanding the common knowledge [or instinct] of nature holdeth them in order. Ye see then that the very beasts have skill to live well together with the beasts of their own kind, without hurting one another. And should not men be restrained by some consideration, seeing that God hath imprinted it in their hearts that murder is a wicked thing? They see they be all of one nature, and every man beholds the image of God in his neighbour. And should not this serve them for a bridle, to withhold them from all violence? What a dealing were it else? So then, let us bear well in mind, that although God had never spoken to us, yet have we sufficient proof in ourselves already, that if any man set himself against his neighbour, he defieth nature, and is unworthy to be reckoned in the array of men. But now seeing that the authority of God is matched with the knowledge which we ought to have had aforehand, and that he showeth us that there shall no blood of man be shed, but the same shall come to account before him: let the hearing thereof teach us to live without doing any man wrong, or else let us assure ourselves he will become our mortal enemy: for he telleth us that men are in his protection.  
In deed the threat is not expressed here: but yet is it all one, for as much as it is spoken of in other places. Seeing it is said that man is created after the image of God: 
Gen. 9.6.  it is not lawful to make any assault upon him. For it were all one as if our Lord should say, ye bid me battle when ye go about to hurt one another after that fashion: for I have printed mine image in you. If a man should but deface the arms of a Prince, it were so great an injury as should be punished as a murder. And why? Because it tendeth to the confusion of the state. Behold, God's image is printed in men, and it is despised: and should not such an outrage be punished double? Yes. Now then let us mark, that God in telling us that we assault him when we do any man wrong, intendeth to show us that that aught to restrain us, or else we be too witless and mad. Yea and to the intent we should the better bethink us thereof: our Lord telleth us that a murder cannot be committed, but the land is defiled with it, 
Num. 35.33  as is declared in another text, where it is said that the shedding of man's blood bringeth such a staining and defiling with it, as can scarcely be wiped out. When there is any speaking of manslaughter, yea though it be done lawfully, 
1. Chro. 22.8  as in war, which is allowed: yet is it said to be a defiling. And why? To the intent that we should learn to abhor the shedding of blood the more. If an enemy be slain in open war, although GOD pardon it because the slayer hath just and lawful cause, and doth it of necessity: yet notwithstanding it is said still to be a stain, and the doer thereof is said to be defiled. And why is that? To the intent we should know that God hath created us to live quietly together, and that we cannot give a fillippe (as they say), but that it is streitwayes a spot upon us, and we be by and by defiled before God. Seeing then that the holy scripture useth all these forms of speech, ought we not to be held the better in awe, to live without doing of any wrong to our neighbours? Yes.  
Howbeit forasmuch as God doth so chaw things to us here, according to our rawness and infirmity: let us mark further, that it is not enough for us to abstain from bloodshed: but that we must also abstain from all outrage and violence. To be short, men's persons must be dear and precious unto us. For till we be come to that point: God will take us still for murderers. If a man do but strike his neighbour, although he kill him not: yet is he a murderer already in God's sight. And why? I have told you already how GOD used that word of set purpose to show us that although we take a quarreling or the giving of a blow overthwartly, to be small and light faults: yet they be not so before God. And why? Because there is always a murderous intent in it. And that is the cause why God calleth it murder. And besides that, if we be forbidden to commit murder, let us understand that we be likewise forbidden to do any wrong, or to make any assault upon our neighbours. If we do but lift up our fist against one, or touch him in anger: by and by there is murder committed before God. If we thought well on this: would we not be milder than we be? We see some men so testy, that if a word do but mislike them, by and by their fist is up, to smite and beat the party. For they think it is a small matter, so they shed no blood. But we must not make God to eat his word, in that he telleth us that all quarrelers are murderers. So then let us learn to forbear our own fancies when we intent to judge of our faults, and let us quietly embrace the sentence that god hath given, assuring ourselves that all such as offer any violence to their neighbours, are already guilty of murder before God. That is the thing in effect which we have to remember here.  
But have we abstained from all annoyance? Have we done no outrage to the persons of our neighbours? Then must we go even to the heart. For God hath not given a civil Law, only to make us live honestly: but he hath given a Law agreeable to his own nature. We know he is a spirit, 
Ioh● 〈…〉  and he will have us to serve him in spirit and truth. Seeing it is so, we must understand that he hath given us a rule, not only for our hands and feet, but also for our affections & thoughts. True it is, that inasmuch as men are fleshly, when gods law is first uttered unto them, they think they have well discharged themselves, if they cannot be blamed before the world: and so on the otherside they do easily grant & take leave to do evil. And for the same cause, even the Jews themselves, who ought to have been grounded in the law of God from their childhood, took this saying too grossly, Thou shalt not kill. For they understood it, that they offended not god, so they made no open assault upon their neighbour to wound him. And therefore if the fault were not apparent to the eye: they bore themselves in hand that they ought not to be charged with it before God. Which thing our Lord jesus Christ rebuketh, 
Mat. 5. ●  showing that the law was too fond expounded. Because it is said Thou shalt not kill: you bear yourselves in hand (saith he) that ye shallbe quit before God, if men cannot bring ye to the bar for it. But whosoever calleth his neighbour fool, that is to say, whosoever doth but show some token of displeasure against him, is forthwith worthy of hellfire. Whosoever doth another man wrong: is in danger of judgement from heaven, that God and all his Angels shall set themselves again him. And whosoever doth but murmur against his neighbour, so as he doth but mumble somewhat betwixt the teeth though he utter nothing at all: he is already in danger of judgement. We see whereto our Lord jesus sendeth us: namely that when we may protest that we have not done any outrage, nor given any blow, and that we have so little meant to wound our neighbour, that we have not so much as once drawn our sword at him: yet is not all this enough, but we must consider that God wilover rule both our tongues, our thoughts and all our affections, as good reason is he should. Sith it is so: whosoever misuseth his neighbour [in speech,] showeth himself already to be a murderer: for the tongue cutteth as a sword. Although then that ye have not your sword in your fist to strike: yet if your tongue be armed to speak evil of your neighbour, so as ye have railed upon him: it is a kind of murder, as in respect of God. And although ye have not so misused him as all the world may be privy to it: yet think not that ye shall therefore go clear. For if ye do but mumble betwixt the teeth: it is enough to make ye guilty in the sight of GOD, and ye shall be condemned before the heavenvly throne, though ye be quit before men, and though worldly justice take no hold of you. When we hear this: we may well perceive, that he which speaketh it is the same person whom God the father hath given to be the judge of the world. 
1. Pet. 4.5.  Therefore we must not give ourselves too large scope in this behalf. For we shall win nothing by our caviling and shifting. But let us learn to look at God, if we will have the right and natural exposition of the Law. Who is he that speaketh? Even he that reigneth over our hearts and thoughts: 
1. Sa. 16.17. Psal. 7.10.  even he that can not abide to be served with eyeseruice, nor that we should abstain from evil only to the worldward, but which will be served in spirit and truth. He will have our consciences to be pure & clean, 
john 4.24. 1. Tim. 1.5.  so as we be cleansed from all naughtiness. Seeing it is so: if we consider the nature of GOD, we must no more restrain his Law to the outward deeds: but we must conclude that when God speaketh of murder, he speaketh likewise of all enmity, displeasure, anger, and rancour that we have against our neighbours. And in deed that is the very cause why S. john sayeth, 
1. joh. 3.15.  that he which hateth his neighbour in his heart is a murderer. As if he should say, ye may well set a fair countenance upon the matter: but be the hatred never so secretly hidden in your heart, and although ye dissemble never so much, so as ye utter no sign of any malice: yet think not that God's eyes are shut for all that. Men may well be ignorant of the thing that ye have not bewrayed: but have ye once hated your neighbours in your hearts, that is to say so secretly as no man may perceive it: by and by ye be murderers before God. And truly the reason hereof is too too apparent. In deed when Princes and Magistrates make laws, it is not after the manner of God. It is but only to the end that men should behave themselves well as touching outward civil order, so as no man be misused, but every man have his right, & peace and concord be maintained among men. That is the intent of Magistrates in making of their laws. And why? For they be mortal men, and cannot reform the inward & hidden affections. That belongeth to God. Again they cannot search men's hearts, 
Psal. 7.10.  for that is God's peculiar office, and so doth the holy scripture attribute it unto him. Nevertheless, when a civil law is once made: although there be not one drop of blood shed: yet is the offender worthy to be carried to the gallows, if he be known to have done what he could to have murdered one. If one draw his sword upon a man, who notwithstanding doth so ward his blows as they never touch any bare of him: the Laws even of the heathen do nevertheless condemn such a one to the gibbet as he is worthy. For why? The Law respecteth not the success, but the purpose and intent. Now seeing it is so that earthly Princes and Magistrates do punish such as have endeavoured themselves to do amiss, though they have been disappointed of their purpose, and not brought their attempt to pass: what shall God do? Shall he have less authority than a mortal creature? To that point (say I) must we come, to know that GOD doth justly condemn all such for murderers, as hate their neighbours. Why so? As I said afore, let us consider what his nature is. Will we then keep his commandment? We must in effect begin at murdering: And why? For God meant to strike a fear into us aforehand, to the intent that whensoever we went about to hurt our neighbours, or to do any extorsion or wrong: we might understand that it is a detestable and horrible thing unto them, and such a one as he cannot abide. Why so? Because it is a kind of murdering. Ye see then how God meant to daunt us at the first blow: and that is the end that we must begin at.  
Moreover if we think it strange that God should condemn a blow to be murder, yea or a wrong offered but in words, yea and even a frown though the tongue have bewrayed nothing at all, yea and even the secret and unespied hartburning that is deeply overcovered with in: I say if we think it strange that these things should be condemned for murder before God: let us consider what his nature is, and how he is worthy that we should allow more to him than to mortal men. For if earthly judges have power to punish a wicked intent when it bewrayeth itself: what shall GOD have, from whom nothing is hidden? Again we must consider how the Apostle in the Epistle to the Hebrews sayeth, 
Heb. 4.12.13  that the word of God resembleth him that is the author thereof, so as it must needs be as a two edged sword, piercing in such wise to the very marry of the bones, that there is not a thought within us, which it espieth not out. And why is that? Because nothing is hid in the presence of GOD. Now seeing that nothing is hidden before God: his word must needs search and sift men's hearts to the hard bottom. So then, the things that are unknown to men, must needs come all to account before God: whereby we must take warning to live in such sort, as we bear no enmity nor ill will to our neighbours.  
But yet notwithstanding we must go yet further. For it is not enough for men to abstain from evil doing: but forasmuch as they be created to help one another, they must seek one another's maintenance. God then in forbidding us to murder, showeth us on the contrary part that we must set store by our neighbours lives, & endeavour to maintain & preserve them to the uttermost of our power. But it was his will to begin at that end, to show us what he commanded. And why? For we see how sinful we be. Look how many thoughts we have, and so many briars and thorns we have. Look how many affections we have: and so many bushes, brambles, and such other things we have. Not without cause therefore intended God to weed out the naughtiness and vice out of our hearts▪ yea and to amend all the parts in us that are sinful and corrupted. For without that, it were unpossible to set so much as one finger to the doing of any good, that we should but so much as think one good thought. That is the cause why the Prophet saith that men break up their lays & sow not among bushes. 
jer. 4.4.  As if he should say, I see how the world goeth with you: if a man tell ye that ye have offended God, ye will make some fair countenance, & pretend as though ye were reform, & yet in the mean while continue still the same ye were before. But it is not enough to sow corn in a field: but ye must also stub up the bushes & cleanse the ground. So long as ye do but endeavour to make some fair show: thorns, briars, thistles, and other evil weeds grow still within. Therefore there can be no good sowing, & much less can ye bring forth good fruit before God. And for the same cause doth our Lord say here, Thou shalt not kill, in stead of saying, Look that thou preserve thy neighbours life. Now we see by experience how men would feign discharge themselves to Godward with fair countenances, and yet retain still their vices and corruptions, according to that which I have alleged out of the Prophet. For if a man speak to us of doing good to our neighbours: in deed we dare not altogether gainsay him. So then we would discharge ourselves after a sort. But in the mean season our sores do rankle within, & we do but plaster them above, like unto those that are loath to open their purses when their houses decay: but what do they? They parget them over, & stop the holes and rifts, but yet in the mean while their house is still in decay. Even so is it with us: we do but parget or plaster ourselves over, of purpose to discharge ourselves as lightly as might be. But yet doth nature teach us the clean contrary. For if a man be minded to sow a field, will he cast his corn among the briars and thorns? No: but when he sees his field fair and clean, then breaks he it up & tills it: and so must we do. Let us learn then that it is not without cause that God doth first of all condemn the vices. For he sees they be rooted so deeply in our nature: that it is hard to weed them out, yea and that he can never hold us at such a stay, as to cause us to live in his righteousness, unless he pluck up the cursed roots of this naughtiness which he knoweth to be in us. That is the cause why he saith, thou shalt not kill. As if he should say, will ye live in good love one with another? Every man must enter into himself, and examine well whether he have there any hatred, enmity, or ill will towards his neighbours. Ye must look whether ye have not some hartrisings & eagerness in you, which provoketh you to threaten your neighbours or to attempt somewhat against them. Ye must consider all these things. For when ye be clear from all anger, hatred, and enmity: then must ye come to this point, that it is not enough for you to abstain from annoyance, wrongfulnesse, & violence, so as ye have not practised any thing against the persons of your neighbours, nor nourished any rancour or malice against them in your hearts, nor been infected with evil will: but you must also live in charity, and ye must be as brethren one to another, worshipping God as your father. Lo to what point we must come.  
So then let us mark, that if we intent to profit well in God's Law, we must have an eye to the vices and imperfections that are in us, and be sorry for them: and moreover strain ourselves to weed them out. Have we done so? that is not all that we have to do. For God will not have us idle in this world. His creating of us, is not only to abstain from evil: (for stones and trees and other senseless things do as much as that comes to:) but we must give and apply ourselves to the doing of good. 
Psal. 〈…〉  Then let us understand, that whereas our Lord will have the life of our neighbours to be dear and precious to us: he showeth therewithal that he which helpeth not his neighbour at his need, doth what he can to murder him: in so much that we become murderers, not only when we bear any ill will, or keep any hatred privily towards our neighbours: but also even when we secure them not in their necessity. If we vouchsafe not to bestow our travel for them when they have need of our help, we shall be blamed before God. Sith it is so, it is not for us to flatter ourselves any more in this case: for we see how strait the Law is: and yet not straighter than it ought to be. For can we refuse to be knit together in charity at God's commandment, seeing he hath created us after his own image? Or to yield him such reverence being our father, as to maintain brotherhood among ourselves, seeing he hath vouchsafed to unite us in such bond? Shall we say that God is too strait to us, and layeth too heavy a burden upon us, because he leadeth us to such indifferency & uprightness? No: but howsoever come of it, let us beware we flatter not ourselves, seeing we understand that our Lord will have us to do our endeavour in helping one another, and that we should set as much store by the life of our neighbour, as he himself doth.  
Now have we the effect of this commandment, Of not killing. What remaineth then, but that we pray God so to guide us, as we may frame ourselves to his will? For it is to no purpose to allege that his speech is dark: Or to allege that there be so many commandments, as we cannot bear them in remembrance: (for God speaketh in a word or twain, and useth briefness to take away all excuse.) Or to allege that we wot not whereat to begin: for he showeth us it: namely that in stead of taking leave to do evil as we have been wont to do, bearing ourselves in hand that the thing which we do is no great nor no deadly crime: we must contrariwise think always thus, if I do my neighbour the least harm that is possible to be named, I am a murderer before God. When we be willing to do evil, see how the devil blindeth us, to be desirous at the first dash to kill one and to cut his throat. This (as I said) is an ugly thing. For even nature restraineth us, that we can not be so mad as to say, I will kill. But if a man displease us, and we be no more but angry with him: all is well, it passeth away as a smoke, and to our own seeming, it is nothing. Again, have we once conceived any grudge, we think it is to be pardoned if we requite like for like, so we do it not with overgreat violence. Moreover if a man do but bend his fist to strike or to beat: ●ush, it is still but a blow, it is no deadly offence. Lo how men dispense with themselves. And why? Because all their imagining is how to lessen their faults. But we must keep a contrary way to this, as GOD telleth us: namely that when we go about to strike and to beat, or when we go about to do wrong, or when we go about to conceive any hatred or hearteburning: we must set murder before our faces, and think thus with ourselves: Wretched creature, whither goest thou? whither throwest thou thyself? Wilt thou make thyself guilty of murder before God? So then let us no more allege that we wot not whereat to begin: for God showeth it us, and we cannot be ignorant of any thing but through our own wilfulness: & therefore in the end it must needs be known, that we listed not to lift up our eyes, to see the things which we ought to have seen most manifestly. Those are the things which we have to gather upon this place.  
Again, there is this further, that God hath not without cause forbidden murder before he come to command charity, & to show us how we be bound to secure one another, according as need requireth. And why? For we be full of evil affections which had need to be rooted out. Therefore like as a piece of ground that is full of thorns & briars, had need to be cleansed before it be sowed: so have we need to be cleansed from the vices that are naturally in us, or else we shall never be disposed to live in good love one towards another. But yet must every man have an eye to his own ability. If I have wherewith to help my neighbours: I must be fully resolved with myself, that the things which God hath given me are not mine own, that is to say, that I must not love myself so much, as to have no regard of others: but if I be of ability to secure other folks that have want of my relief, I must bestow it upon them. For there is a common fellowship among all men. It was not Gods will to make so many several worlds, every one by itself as there be several men & women: but he hath knit us altogether. Seeing then that God hath brought us one near another: we must keep & maintain the fellowship that God hath set among us, & we must always come to this point, that it is against kind to hate our own flesh. But yet there is a far other respect than this among the faithful. For they must not only consider themselves to be created after the image of God: but also remember that they be members of our Lord jesus Christ, 
Eph. 5.30.  so as there is a much straighter & holier bond, than the bond of nature which is common to all mankind. And therefore so much the more ought we to mislike of those, which do so forget the union that God hath set among his people, seeking nothing else but to put the things asunder which God hath joined together, by dissevering the body of his Church, as we see these underlings of Satan do, who practise nothing but all manner of mischief, as though they were wilfully bend to defy God because he bindeth them to men, & therefore do separate themselves from such as are not for their profit (as if seems to them,) nor yet for their sansie. Now when so brutish a disposition & so far out of square is entered into a man's mind, is it not a token that the devil dwelleth in him, and that the spirit of God reigneth not there, no nor any drop of him is there? Yes: and therefore let us learn to frame ourselves in such wise to that which is spoken here, that being rid of all rancour and malice, we determine to employ ourselves in the service of our neighbours, & to discharge our duty according to the ability that God giveth us. Again, if wicked affections, (notwithstanding that they be hidden) be taken for murder before GOD: what shall violence & outrage be, when men overshoot themselves so far, as to strike & slay one another as much as they can? Must it not needs be that they be worse than all the Paynims in the world? Yes: but whatsoever come of it, let us assure ourselves that we have ill profited in God's school, if we only keep our hands from doing evil, and in the mean while leave our hearts unreformed. Now then, to show which is the true perfection of Christians, they must not only refrain from bearing any privy evil will in their hearts: 
1. Pet. 2.17.  but they must also be as true brothers, to spend themselves in their neighbour's behalf to the uttermost of their power. And if it be not lawful to nourish any secret ill will: much less is it lawful for a man to overshoot himself so far, as to smite, to kill, and to do outrage: and they that do so, are worse than wild beasts. Yea and if that that disposition was condemned even among the heathen, & by the laws of men: much more shall it be condemned by the Law of God. And therefore let us learn to submit ourselves to him, not after our own imagination, but according to his own nature. But forasmuch as he is a spirit, 
john 4.24.  he will have us to serve him with such soundness, that besides the restraining of our feet and hands, our hearts also must be submitted unto him, and that with such subjection and obedience, as our whole endeavour be to show by our deeds, that we be his true children, in as much as we maintain brotherliness with all those whom he hath called to the same alliance with us.  
Now let us kneel down in the presence of our good God, with acknowledgement of our faults, praying him to make us feel them better, and that we considering how he hath bound us to our neighbours, and will have us to show the reverence that that we bear towards him by abstaining from all evil & wrongful dealing may live in such brotherly love one with another, as the chief mark that we shoot at, may be to honour him as our father, and to suffer ourselves to be governed by him and by his holy spirit according to his word, so as we may be strengthened more and more in it, knowing that his reaching of his hand to us, is to the end to guide us and to hold us under his protection. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, etc.   

On Tuesday the ij. of july. 1555. The xxxviij. Sermon, which is the ninth upon the fifth Chapter.  
18 Thou shalt not be an adulterer.  
SAint Paul speaking of the life of Christians, and having exhorted them to the fear of God, addeth that they must walk uprightly and soberly. Now it is not to be doubted, but that the same is to be referred to the second table of the law. Will we then observe the things that our Lord hath commanded us in the second table? It is not enough for us to hurt no man either in his person or in his goods: but besides this rightfulness, it is required that we should live stayedly and honestly, as is declared in another place. And in the former text of the Epistle to Titus which I have touched, 
Tit. 2.12.  he saith that we were redeemed by the grace of our Lord jesus Christ, to the intent we should live in the fear of God in this world, and also in soberness and uprightness. 
1. Tim. 2.2.  In another place to Timothy he saith, that if there be good government, so as the Magistrates do their duty, we shall live uprightly and honestly in godliness. And as touching the fear of God, it is the same spiritual service that we have spoken of before, which consists of our pure worshipping of him, by endeavouring to trust in him, by calling upon him, and by yielding him his deserved reverence: and in respect of our neighbours, [it consisteth] of knowing how we ought to behave ourselves one towards another. These are the two points that he setteth down hear. The first, which is uprightness, is that we offer no man any violence, extortion or deceit as in respect of his goods: and the other, which he setteth down by the name of honesty, sobriety, or staidness, is that there be no looseness, wantonness, lewdness, or unruliness in our life. We have seen that in expounding the commandment where GOD forbade to kill, I told you how he meant that we should abstain from all outrage and injury: and not only that: but also that we should endeavour to live quietly with our neighbours, and not suffer any man to be troubled. And is it so? When we come to treating of goods, it shall be declared that we must not play the thieves, nor bear false witness against our neighbours: which things pertain to justice or uprightness. Now if we will yield every man his right: we shall do no hurt nor wrong to any body: and as touching goods also, we shall not attempt to rob any of their substance.  
But here God interlaceth a law that forbiddeth to commit adultery: & that is comprehended under the term of sobriety or stay ednesse. For although we steal away no man's goods, nor be murderers and barreters: yet if we be unchaste, wanton, or of beastly conversation: we must not think that God is contented with us. Uprightness & Soberness are things inseparable: for God hath joined them together in his law, and we see that he confirmeth it by his Apostle, who largely expoundeth the thing that is here touched in few words. And therefore if we will have the true meaning of this text: we must understand that God commandeth us here to lead an honest and chaste life, so as there be no dishonesty nor looseness in us. That is the effect of this commandment. True it is that here we be expressly forbidden to commit Adultery, that is to say, to break the faith of marriage by enticing other men's wives to naughtiness. But let us also weigh the thing that I have touched here: namely how that under one particular, God comprehendeth the whole, and setteth us down the thing that ought to mislike us even of nature, to the end we should abhor all manner of whoredom the more. I told you yesterday, that when men are tempted to do evil, they beguile themselves, weening that the fault is but small, and so from the lesser they proceed to the greater. Contrariwise, to hold us in awe, God setteth before us the sins that are heinousest, to the end we should be stricken with fear aforehand, and not be led so easily to commit any fault. As if he should say, beware ye fall not: for it will make ye to break your neck: bear not yourself in hand that you shall but slide, for the fall will be deadly: and therefore take heed of it. Thus ye see in effect why God proceeded in such order in his law: & why he speaketh not now generally of all whoredom, but of Adultery, which is the breaking of Marriage. Now we know that if any thing ought to be taken for holy in the whole life of man: it is the faith which the husband plyghteth to his wife, and the wife to her husband. In deed all the covenants and promises that we make, aught to be kept faithfully. 
Psa. 〈…〉  But if we compare them together: it is not without cause that marriage is called the covenant of God. 
Prou. 2.17.  For in so saying, Solomon showeth that God is the Lord of marriage, and therefore that if the husband break the promise which he hath made to his wife, he is forsworn, not only towards her, but also towards God. In like case is it on the woman's behalf. She doth wrong, not only to her husband, but also to the living God. For it is he to whom she bindeth herself: & like as he hath ordained wedlock and is the author thereof, so will he have a care for the maintaining thereof. Therefore when we hear the word Adultery: we ought to loath it, as an express defying of God, by wilful breaking of the holy bond which he hath set in marriage, like mad beasts. And hereby we see in what estimation he hath honesty. Why so? When he will have us sober, chaste, and modest: he saith, If ye be not honest and well stayed, ye be no better than Aduowterers. That is to say, whatsoever excuse ye pretend before men, and make ye your faults never so small and light: I hate ye, for ye stink, & your whole life is infected in my sight. We see then as I said afore, that here is a straight commandment to keep ourselves honest & chaste. And hereby it appeareth how fond their excuse is, which say they do no man wrong, when they be full of disorder and unruliness. For our Lord knoweth well enough to what end he used such speech. It was not for that he was toungtied & witted not how to utter things in order: but because he intended to show, that if men made but a small matter of wantonness and unchastity: there is another balance [for than to be tried by:] namely that he condemneth & accurseth all those for adulterers, which behave themselves unhonestly or unchastely. Therefore we have so much the more need to weigh well the words that are set down here, where he saith Thou shalt not be an Aduowterer. But yet herewithal we must follow the degrees that are contained under this commandment.  
First (as I said afore) let us understand that God will have wedlock to be kept holy. For as our persons & lives are dear unto him: so will he have that faith and troth that is plighted between man & wife, to be maintained in their price and estimation, that so holy a thing as marriage, be not given up to shame & reproach. This aught to bring to pass, that no man should look upon his neighbours wise with unchaste eye. And why? For God hath matched her to a husband already, & he will have her husband to shadow her. 
●en. 20.16.  And when we think any evil, or feel any unhonest lust: he will have us to shun it for fear of that which is told us, namely that God himself taketh vengeance of them that break the holy fellowship which was knit in his name. 
●rou. 2.17.  In like case is it with women in respect of their husbands: so as a wife may not yield to wicked lusts when she beholdeth a married man. Why so? For God hath assigned her, her make. If we will not make war against our maker, we must live every one in his own house, with such match as he hath: & that order must be maintained without breach, because god is that author of it. That is one principal point.  
But besides this, we must always come back to the nature of God; & remember that he is not an earthly lawmaker, which forbiddeth but only the outward deed, and in the mean while letteth the lewd affections alone: 
1. Sam. 16.7.  for God will admit no eyeseruice, neither is he like to us. Men are contented if they perceive no fault: but God who searcheth men's hearts, 
jer. 5.3.  respecteth the truth as it is said in jeremy. Therefore he in his law meant not to restrain our bodies only: but also had a special regard to our souls. So then let us mark, that God not only forbiddeth the act, so as wedlock be not broken by any actual deed: but also he forbiddeth all wicked lusts and likings. And therefore doth our Lord jesus Chest say, 
Matt. 5.28.  that he which looketh upon another man's wife with a wicked eye, is an Aduowter already before God. Though he cannot be blamed by the laws of men, nor punished as an adulterer: yet is he condemned already before God, as having transgressed this commandment. Therefore when we hear this word Adultery, which is so greatly condemned: let us learn, not only to abstain from all whoredom as touching the actual deed, but also to keep our thoughts and conceits chaste, so as we be undefiled both of eye and heart. For after that manner doth S. Paul define true chastity, 
1. Cor. 7.34.  when he saith that such as are unmarried aught to have a care how to please GOD, by keeping themselves pure and clean both in body and mind. He saith not that those continue chaste which have not defiled their bodies with whoredom: but which have endeavoured to keep themselves undefiled both in body and mind.  
And when we have thus considered how God curseth and abhorreth all advowtries: we must proceed further, and reach out and apply the same to all manner of whoredom. True it is that he which breaketh the faith of wedlock committeth a double offence, and it is much more heinous as I have said already. But yet must we always come back to this point, that God's meaning is that men shall not only not commit any thing against marriage, but also that they shall not lead a beastly life, so as whoredom may have full scope, and unmarried folk run lose to give over themselves to lewdness with every one whom they meet with, like bru●e beasts: but that we should be pure and clean both in body and mind. For it is said, that not only our souls, 
1. Cor. 6.19.  but also our bodies are the temples of the holy Ghost, as was declared even now. 
Note that he speaketh this, because that day at the Sermon a marriage was solemnised.  And they be Saint Paul's own words, where he telleth the Corinthians that it was too too much to their reproach and shame, to suffer fornication and whoredom among them as they did. Know ye not (saith he) that your bodies are the temples of the holy Ghost: Behold, God hath done us the honour to choose these wretched bodies of ours which not only are frail vessels but also rotten carcases and earth. GOD (I say) notwithstanding this, hath so inhonored them, as to vouchsafe to make them the temples of his holy spirit, that he may dwell there: & shall we go welter them in all filthiness, and make hoggescotes or swine's sties of them? What a treachery is that? Again, that is not all. 
1. Cor. 6.13.  Let us have an eye whereunto S. Paul leadeth us. Our bodies are members of jesus Christ: therefore if a man give over his body to whoredom, it is all one as if he tore Christ's body asunder. For it is certain that we cannot mingle God's son the fountain of all cleanness, with our filth and loathsomeness. Now than if a man cast himself into whoredom: it is as much as a rending of the body of our Lord jesus Christ in pieces, as much as in us lieth. Not that we can do it in deed: for the son of God is not subject to us to be so dishonoured at our hands: but yet are we guilty of such traitorous, forasmuch as we would have committed such injury against him. Now then let us learn that God will have every of us not only to keep our faith and troth in marriage for his own part: but also generally to be chaste, to walk in pureness of life, and not to give ourselves the bridle to any uncleanness or dishonesty. And why? The reasons that I have alleged, ought much to move us thereunto. And therefore look what hath been said already concerning adultery: let us apply it likewise to this present case: Namely that we hold all our senses in awe with such staidness, as the devil may always be driven back when he tempteth us to any unchasteness, and not get any entrance into us. 
P●ticles.  There was a certain heathen man that could well skill to say, that it was not enough for a man to have stay of his hands, (that is to say, that he could refrain from ravin, outrage, and doing of wrong:) but also that he ought to have stay of his eyes, that is to say, that he ought not to cast any unchaste look. If the blind and ignorant wretches were able to teach us thus much: what shall become of us when it is told us (as I said afore,) that God hath done us so much honour, as to repair for himself, not only our souls but also our bodies, notwithstanding that they be corruptible, and that (as we see) there is nothing but rottenness in them? Seeing then that God taketh them for his own, and vouchsafeth to dwell in them: ought we not to learn to live warily, that no uncleanness or filthiness be committed that may drive God away from us, when as he would have us to be his dwelling place and holy temple? Yea and we must call to mind how S. Paul saith, 
1. Cor. 6.18.  that all other sins are committed outwardly of man's body: but whoredom is committed in the body itself. For it is right certain that we defile our hands by robbery and stealth (as is avowed in the holy scripture:) insomuch that when we do any man wrong, we have bloody hands, 
Esa. 1.15. & 59 ●.  as saith the prophet Esay. But Saint Paul very well perceiving whoredom to be yet more shameful, and that men have so much the more need to beware of it: telleth them that there remaineth some scar thereof still printed in the body of the whoremonger, so that his body is put to reproach by it. Surely we would be very chare of the preserving of our honesty, and it would greatly grieve us that it should be stained or blemished by any man: & why then do we make so light account of it, as to stain and imbrewe it with infamy, before God, before his Angels, & before men? So then let us bear this is mind, and we shall be bridled. Although we find such frailty in ourselves, and the devil do continually tempt us: 
1. Cor. 〈…〉  yet must this serve us as a bridle to pull us back to the foresaid clearness, not only of body, but also of mind.  
Furthermore we must mark likewise how it is said, 
Eph. 5. ●.  that no man must deceive himself through vain words: for by reason of such things Gods wrath cometh upon the unbelievers. It is not now of late that men begin to flatter themselves, and to bear themselves in hand that it is not so great and deadly a sin, to commit whoredom. Nay we see how these scoffers do scorn God, terming whoredom a natural sin, and a matter of small importance. There are some such filthy swine which speak after that fashion. Now for that cause S. Paul saith, let no man deceive you. Such scoffs flew abroad in the mouths of the despisers of God even at that time, and many were blinded with them, after the manner of the world, which is to be given to selfsoothing. Let no man beguile ye with such lies, saith S Paul. Why so? For whoredom is a detestable thing before God, as he showeth by the punishments which he hath sent for it, 
Numb. 〈…〉 1. Cor. 〈…〉  as S. Paul noteth in the tenth chapter of the first E●pistles to the Corinthians. There he allegeth this example, that a great number of men were slain for whoredom: whereby it appeareth that God cannot abide it. For the life of man is precious in God's sight, as was showed yesterday: they be creatures fashioned after his own image. Seeing then that a two or three and twenty thousand men were so dispatched, & God destroyed such a number of his own images, that is to say of that creatures that he had made: is it not to be said that there was a terrible fire of his vengeance kindled? Yes: and wherefore? Even for whoredom. Then let us conclude that it is not for us to deceive ourselves, as though it were a light fault and easy to be pardoned, seeing that our Lord, who is not overrigorous, did punish it so sore: but rather let us assure ourselves, that we must come to account for it before the heavenly judge. When men have pardoned us never so much, and we be of opinion that such manner of uncleanness and filthiness is but a sport: then must God set to his hand. Therefore let us have an eye to him and to the examples that he giveth us, that we may continue under his fear, and endeavour the earnestlyer to keep ourselves from all spots. And so ye see in effect how this seven commandment of the law is to be understood: namely that we must not defile ourselves with any unchastity or unstaidness.  
Now if it behove us to keep both our bodies and our souls undefiled: ought we not also to eschew the occasions that may entice us to whoredom? Yes surely. Let us mark then, that whosoever do give themselves to any looseness, do seek nothing else than to cast themselves into Satan's snares. And although they be not reproved for it to the worldward: yet are they whoremasters already before God. Were this well considered: we should see no more of the wantonness in apparel, gesture and words, that is commonly in the world, which taketh too much liberty in that behalf. And when men and women attire themselves of purpose to entice one another and as it were to lay baits of lewdness: are not such doings very tricks of bawdry? In deed their excuse shallbe, as for me, I have committed no whoredom: but yet they set themselves forth as a pray to Satan, & are willing to draw others with them, as much as they can. Then are they kinds of whoredom before God: and all the looseness and superfluity that is used in apparel and attire, is nothing else but a laying of snares for men. Likewise again there are gestures and words. When a man and a woman haunt one another's company, to open a gap to Satan by acquainting themselves together, so as they may be caught in his net, and give themselves over unto him in bondage: it is whoredom before God. And although there be no deed done, no nor any thing fully agreed upon: yet will not God leave such doings unpunished: for it is too manifest that they were attempted. And hereby it appeareth how fond and childish a shift it is to excuse one's self by saying that it is not evil to do this or that, so there be no intent to do evil. As for example, such as delight in dancing and dissoluteness: is that so evil a thing (say they,) so long as there be no whoredom committed? yea truly: It is all one as if they would mock God of set purpose, and blindfold his eyes to buffet him, and in the mean while bid him guess whether it be evil or no. It is well known that dancing can be no better but a prelude to whoredom, to open an entry purposely unto Satan: and a crying out aloud unto him, that he should be bold to come in. That is always the very effect and substance of dancing. If thou say, I meant no evil: thou makest God a liar. Behold, S. Paul avoweth that lewd words corrupt good manners. 
2 Cor. 15.33  Yea and he allegeth that saying of an heathen man, of purpose to make us the more ashamed. 
Menander.  If we admit not the doctrine given by S. Paul: let us go to school to the wretched infidels and idolaters: for thy could good skill to allege, that unhonest speech corrupteth good manners. Now when men's tongues are infected with naughty and unchaste talk, and there is nothing in their behaviour and words, but signs and marks of utter dishonesty: if they say hereupon, that they had none evil meaning: is it not a manifest belying of the holy Ghost? Yes: and therefore let us mark, that whereas all whoredom is forbidden: it is meant that we should behave ourselves modestly both in our words and in our gestures, & that there should be no inkling of looseness in us that may tend to whoredom or whorishnesse. It is true that all things are clean to them that have a clean conscience: 
●●t. 1.15.  but yet for all that, we must beware that Satan overtake us not, lest he make some breach upon us. Thus ye see that this precept ought to be considered in such wise, as we must have an eye, not only to the very deed of whoredom, but also to all that matcheth with it, to all appurtnances of it, to all that cometh near it, and to all that may entice or induce us to it. To be short, we must come back to that which I touched even now out of S. Paul: namely that as we must not do any man wrong either in his person or in his goods: so must we also live honestly, and put away all looseness and disorderednesse from us.  
And like as all lewd talk, and dancing, and other unchaste dealings are condemned before God for kinds of whoredom: so let us mark that all other lose misbehaviours shall be condemned likewise. Ye shall see a sort of drunkards that cram themselves like brute beasts. And when they be so full that they be ready to burst: them fling they themselves into all manner of filthiness till they even stink again, not perceiving their own shame. Therefore when men behave themselves so beastly, that they play the drunkards and gluttons, and moreover abandon their bodies to all villainy: think we that they shall scape God's hand, and not be cursed as whoremongers, though they commit not whoredom in actual deed? Yes. Ye see then that the soberness which Paul speaketh of, doth tell us that if we will be chaste and stayed before God: we must not only abstain from whoredom itself: but also use our eating and drinking soberly for our nourishment, and not to provoke us to lechery, so as we should have no more stay nor hold of ourselves. That is a thing which we have to mark further.  
But now it will be alleged: and how then can we abstain from all uncleanness, considering the frailty that is in our flesh? For we see how little stay men have of themselves: whereby it appeareth (do what they can) how sinful our nature is. True it is that men be not able to be chaste: for our Lord will have us to feel the cursedness of Adam's sin in that behalf, that is to say in the unruliness of the flesh, if he himself preserve us not by special gift, accordingly as it is said that it is not given to all men, 
1. Cor. 7.7.  but every man must consider what GOD hath given to himself, 
1. Cor. 7.9.  and he must use the gift that he hath, assuring himself that he is so much the more bound unto God. But yet howsoever he far: marriage is provided for a remedy to all such as have no stay of themselves. Although then that God list to leave this mark of infirmity in us: yet doth he appoint a convenient remedy for it. Is a man frail in his flesh, or a woman likewise? In deed it is a vice: and although it be as it were a natural inclination, (yea proceeding of the corrupt nature that we take from Adam:) yet is it to be condemned of itself. For all such unstaidness is far off from the excellent dignity which God did put in mankind, of purpose that we should have borne his mark, & have been as Angels. Therefore all unruliness of the flesh is sin. Notwithstanding, forasmuch as our Lord beareth with us, he hath ordained a mean whereby the said vice shall not be imputed  
no stead, we must be feign at length to come to account before the heavenly judge: and then shall we feel how it was not for nought that he said by his prophet Zacharie, 
Zach. 5.3.4  that his curse shall light upon the forsworn person, and upon the thief: that is to say, wheresoever we offend, what point of th● law soever it be: he will find means well enough how to punish us for it. Men than may well either justify or flatter themselves: but yet for all that, God will in the end utter his wrath, both against forswearers and against thieves.  
Howbeit, to the intent we may know Gods will the better, let us mark that he useth the word Theft, to make us hate all deceit and robbery, and all manner of wrong that we can devise to do to our neighbour, as hath been showed heretofore in the expounding of murder and adultery. If a man call one thief, he will take displeasure at it, (for it is a word of injury) insomuch that he will not abide to be so dishonested before the world. Now God to bring us to the hating of all fraud, covin, deceit, guile, harm, hurt, & extortion which we may do to another man in his goods: setteth them all down by the one name of theft. He could well enough have spoken after another manner: he could have said, keep yourselves from catching or plucking of other men's goods unto you: keep yourselves from working any harm or loss to your neighbours▪ keep yourselves from doing any manner of violence: but he saith in one word, Steal not. And why? To the intent we should the more abhor all deceit, all pilling and polling, all scratching and catching, and all manner of annoyance: and to the intent we should be ashamed, once to make mention of doing any man wrong, yea and even abhor it from our hearts, seeing we shall be guilty of theft for it before God. Moreover, let us mark that there are divers kinds of theft. For some use privy packing and deceit in drawing other men's goods to themselves by subtle means and practices. Some use open force, and that is properly termed either robbery, or extortion, or spoiling. And othersome deal yet more covertly, so as they seem not to touch a man, neither can they be accused to the worldward: nevertheless forasmuch as they deal not plainly and uprightly, they be thieves before God. After that manner must we come to the particular kinds of theft, if we intent to know what is forbidden us in this text.  
But by the way we have to note, that God judgeth not of theft after the manner of men. For they that are in authority and estimation, shall not fail for all that to be condemned before GOD, 
Exo. 22.23. Deut. 24.15.  yea even though no man accuse them but only the crying out of the poor for vengeance, whom they have devoured. And although they say never a word, yet the afflictions which they suffer shall cry out loud and shrill enough before God, and make an indictment substantial enough without uttering any word. So then we must not bring our own imaginations hither to judge of thefts, nor think ourselves escaped from God's hand, when we be not punished by men nor by worldly justice: for GOD looketh far deeper. And therefore let us bear in mind at a word, that all manner of harm and all manner of coveting to rake to ourselves that which is none of our own, is called theft in respect of God throughout the whole holy scripture. And in deed when as GOD threateneth by his prophet Esay▪ 
Esa. ●●. ●  that he which hath spoiled and rob, shall have his turn [to be spoiled and rob likewise:] he speaketh not of the pe●ie thieves that are carried to the gallows: but of the great princes and monarch that bare ●●ay in the world. 
Esa. ●●  Also in the first chapter ●hen he speaketh to the holy people that were the Church of GOD: Thy princes and governors (saith he) are companions of thieves. Yet notwithstanding it is certain that they were not arraigned: Nay, they themselves arraigned other men: and yet nevertheless they failed not to be condemned before GOD. So then the thieves that are honourable here beneath, fail not to be accursed by the Law, and God hath given sentence of them in this text. Therefore we must be feign to cast down our eyes knowing that it shall not boot us though our thievery be excusable before the world, nor though it be concealed or faced out. For yet for all that, God's Law shall have his course, & the execution of it is ready at hand. God hath not forbidden any thing, which he calleth not to accounted. Thus ye see what we have to remember upon this text.  
But now must the things which I have touched briefly, be laid forth by parcelmeale and specified by examples, that they may be expressed the better. As I said afore, if we were diligent in hearkening to the things that God declareth: there should need no long exposition in this behalf. But what? All our seeking is to entangle ourselves, and to take occasion of doubting though the matter be known unto us. And therefore doth it stand us in hand to be pressed the more. I have told you already that there are more kinds of stealth or theft than one. For some play the thieves by stealing away other men's goods: as if a man say, such a one hath stolen a horse, he hath stolen money, he hath stolen bedding, pots, platters or such other like things. Well the world can judge well enough of these kinds of theft.  
But when a merchant taketh more for his ware than it is worth, or if he sell unlawful wares, and the simple man that knoweth nothing of it is beguiled, and woteth not how to wind himself out of the snare: men deem not this to be theft. Yet notwithstanding such a merchant is a thief though no man condemn him, because he hath dealt so unconscionably. Surely he that hath been bitten will be a good and rightful judge in that case: if he spy the collusion, he will by and by say, he doth me wrong. We need not to go to any doctor, [Sergeant, Counsellor,] or great clerk to show us that we have wrong done us: every of us knows it well enough: but yet for all this, we discern not the same kind of theft in ourselves, neither do we sufficiently consider it. Yet notwithstanding, God will not fail to judge him for a thief, which shall have so abused a simple man, by delivering him unlawful wares, seeing he hath beguiled him for want of judgement and skill. Likewise he that overselleth his wares to an unskilful person therein, is a thief as well as the other. Again, if a handicrafts man make slight or false stuff, and the fault be not perceived, but he maketh what he can of it, not regarding to sell it according to the value of it, but how to enrich himself, alleging these excuses for himself: he with whom I have to deal is a rich man, it is all one to me, he hath a good purse. A man doth in deed use these speeches: but yet true it is, that albeit his shifts may well serve him to the worldward, yet shall God's justice still have his course and take hold of him. When every man hath been asked his opinion, and all agree that it is no theft at all: yet will not God unsay his word for our pleasure. Ye see then that the thefts which men let slip, shall nevertheless come to accounted before God, notwithstanding that the takers of such liberty, would never so feign have the lewdness pardoned them. For behold, God's Law is unchangeable, as I have told you already: and it shall be showed hereafter that it carrieth execution with it.  
Again sith it is so that we must not go to work with craft and subtlety: we must come back to natural uprightness, which is to do nothing to another which we would not have done to ourselves. 
Matt. 7.12.  Seeing we have such a rule, we need no huge volumes to teach us that we should not steal: for every man may know in one word, how to behave himself towards his neighbours: that is to wit, that he deal not lewdly, that he go not about to enrich himself by other men's losses, and that he rake not other men's goods to him as his own. Thus needeth there not any more words than this: and then the fairest coverings & countenances that we have, would vanish away. For when we have once beguiled men: we bear ourselves in hand that we have likewise bleared the eyes of God. Let us take an example whereby this point may be plain perceived. He that hath gotten away another man's goods by suit at the law, thinks himself to have as just title as can be to possess them. Why so? because he hath them by order of law. I will forbear to say, that perchance the law was corrupted. Of a truth there are that make law a flat thievery by their bribing and other wicked practices, so as they overthrow all right and equity, and the court of justice becometh oftentimes as a market to sell other men's right in, and to pervert all equity. And although it be not so: yet if a man find the means to get another man's goods by craft and subtlety: allege he never so much that Law hath so judged it, and therefore that there is not a better nor a rightfuller title in the world: yet is it double theft, and he had been much better to have rob and spoiled his neighbours house, than to have gotten his goods so unjustly by order of law. Why so? For in so doing there is theft, yea and the theft is committed under colour of justice, which is a most holy thing: and that is a treachery that God cannot abide. If a house be rob, it shall be grievously punished: and is it not far worse than robbery, when the seat of justice which God hath dedicated to his own majesty, is so disordered that all things are turned upside down and confounded? So then let us mark well, that what pretence soever we can make before men: God's law shall still keep on his course: insomuch that if we use any craftiness or krinking, or any extortion or violence: we shallbe condemned for thieves. If a man misuse his poor neighbour under colour that he is in authority, and by that means oppress him: he is a thief, and half a murderer, and it is not single theft or robbery, but (as ye would say) qualified with murder: and yet for all that, it scapeth and is pardoned. It is true that men will now and then mutter at it: but that is but with half mouth: and in the mean while he that hath misbehaved himself, sootheth himself, and (which worse is) the greater thief that he is, the more is he honoured. For the more a man hath gotten to himself, and the richer that he is become: the more do men stoop to him, and the highlier is he advanced. Ye see then that oftentimes men come to great honour in the world by thievery. And therefore let us not take any of those scarves to cover our eyes: but rather let us consider what the holy scripture saith: namely that we be thieves, if we do not unto others as we ourselves would be done unto, ne yield to every man his right. For we must define a vice by the contrary virtue. If we will know well what theft is: let us consider what it is to do right to our neighbours. Now, we do not right to our neighbours, when we spoil them of their goods, and by any means rake the things to us which are theirs. To be short, if we use any covin, violence, or extortion, it is proof good enough of our thievery.  
Hereby we see that theft is committed, not only by taking away of money and other things with our hands: but also by withholding a man's own from him, and by neglecting to preserve the things that God hath put into our hands, according as his will is that every man should keep that which he hath. As for example: If a servant waste or devour his masters goods, he is a thief. If a labouring man look to have his wages, and in the mean while love to loiter and to have his hand in the platter: surely he is a thief, and we can well skill to deem him so. But it were expedient for us to come to the other kinds also, and to make this comparison, that if we render not every man the right that belongeth to him, such unindifferent dealing shall always be taken for theft before God, and we shall be condemned for it.  
But now remaineth to see how we may live in such sort, as God may not curse us as if we were thieves. The first point thereof is to learn to love our neighbours, as Saint Paul showeth in the thirteenth to the Romans. 
Rom. 13.8.9.10.  And it is a wonder that men should make so light of the taking away of other men's goods, seeing that if a man ask us whether it be so hard a matter to love our neighbours: we will answer, no. For nature hath voutsafed to link men together in unity, and God hath created them all after his own image: and therefore it ought to be no hard nor cumbersome matter to us, to love one another. Now it is so, that if a man have love he will never be a thief, as saith Saint Paul: yea and if we did willingly consider, what we own to other men of right, and how we be bound unto them: we should not need all these warnings, Thou shalt not play the thief, Thou shalt not play the adulterer, Thou shalt not play the murderer. All this were needless, as Saint Paul showeth in the same place. But what? there are very few that think upon that. Nay contrariwise, (as I have told ye already,) when we have stolen other men's goods, we fall by and by to seeking of vain excuses: and when we have done any deceit, shrewd turn, or extortion, strightwais we shift it off with an excuse ready at hand: But yet in so doing it appeareth that we have no love in us, and that we be as wild beasts, so as we be not worthy to be taken for men, because we break the bond of unity which GOD had set among all the children of Adam. Thus much for that one point, namely that it behoveth us to mind this lesson of charity, if we will not be counted thieves.  
Again there is another point, which is that we must not covet to be rich. 
1. Tim. 6.9.10.  For as soon as the desire of gaining is settled in us: it is certain that we shall become thieves, and it cannot be otherwise. This will seem strange at the first blush: but when every of us shall have gathered home his wits to himself, [we shall find] (as the heathen themselves could well skill to say) that even nature teacheth us, it is unpossible for us to covet to be rich, but we shall be inflamed to rake to ourselves by hook or by crook. Will we then shun theft? We must lay aside covetousness, that is to say the desirousness of enriching ourselves. To the intent this word be not cavilled at: how shall we do it? Let us learn to be contented with our state. For as for him that hath no certain stay, but is always tossed and turmoiled with coveting: his affections harrye him to and fro, so as he can never have any rest, to say, Here must I hold myself within my bounds, I say that the state which GOD hath given to every man, must be as a bound to hedge him in, as though it were said to him: Behold, thy God will have thee to stay upon that which he giveth thee, content thyself therewith: if thou do not, thou not only troublest the whole order of the world, but also defyest thy GOD, as though thou meantest to bid him battle.  
Ye see then that the thing which we have to mark, is that inasmuch as we have the rule of charity to lead us, we must learn to be contented with our state. And why? Because we know it is Gods will, and that he will have a trial of our obedience. And that cannot be done without keeping of Saint Paul's rule: 
 which is, that we have learned to be rich and to be poor, to be hungry and thirsty, and likewise to have abundance. Saint Paul's saying is, not only that we must be patiented in poverty, whereof he protesteth himself to have felt his part, and therefore hath given us an example thereof, and showed us the way: but also that we must learn to be rich and to have abundance. And how is that? They seem to be but words to no purpose: for every man knows we have need to be exhorted to patience when we be in poverty. Why so? For we shall be tempted: and it is a hard and grievous thing, when a man hath not bread to eat. And although he had but brown bread, yet would he feign have ease and quietness with it.  
So then as touching poverty, every man will grant that we have need to be comforted, and to be told that we must not grudge against GOD, nor be enticed to do evil. But when he saith that we must know how to be rich: men will laugh that speech to scorn, as if it were not grounded upon any reason, and yet is that lesson needefuller than the former. And why? Let us consider a little what rich men are: They be gulfs that can never be filled, yea and much more uneasy to be contented than poor men. If a man compare the rich and the poor together: like as he shall find poor men which martyr themselves, and repine, and are induced to filching and to do many lewd turns: so shall he find the most part of them contented with that which God giveth them, and so keeping on their course. But if a man go to the rich sort, specially to kings and princes: he shall find them so inflamed, and so far in love with the riches of this world: as they cannot be satisfied. Nay, it even grieves them at the heart, that the sun shineth upon the poor. To be short, it is seen that if God should give the whole earth in possession to the rich: yet the most part of them would never think it enough. For (as I said) it grieveth them that the light of the sun should be common to the poor, or that they should have water to drink. Yea and although the poor take pains, and do the best they can: yet doth the rich man malice him. Although he shed sweat and blood for him: yet the rich man thinks that he plucketh the guts and bowels out of his belly, when he eateth of his cost. This nigardship, or rather beastly cruelty of the richer sort, is apparent: & it is too common a thing. Not without cause therefore doth Saint Paul say that we have greatly profited, when we have learned to be rich: that is to wit, when we be not desirous to gather still more and more, so as if GOD have given us any abundance, we follow our trade still without coveting in this wise: O, such a piece of ground were good for me: I must needs purchase that, and the next to it.  
Again, not to be desirous to be still increasing, is not all that a rich man hath to do. We must also be poor in our hearts: that is to say, we must not be proud to trust in our riches, nor take occasion by them to oppress the weaker sort, and such as have no estimation nor friends in the world to maintain them. And finally we must be ready to become poor whensoever it shall please God. Let him that is now very rich, which hath his garners, storehouses, and Cellars full, which hath his purse well stuffed, which hath Landes and possessions, and which hath a good trade of merchandise: let him (say I) not think it strange if GOD list to bereave him of all, neither let it grieve him and vex him overmuch, but let him be patiented as job was and say, 
job. 1.21.  seeing it is Gods will to take again the things that he had given me, his name be blessed for it. It is a very hard thing (say I) to have skill how to be rich: yea verily, if we submit not ourselves to Gods will, to accept quietly whatsoever he giveth us, that is to say to bear poverty patiently when he sendeth it, and to hold ourselves contented with the goods that he hath put into our hands, without setting of our hearts upon them. Otherwise we must always needs be thieves. For the poor shall be tempted to do evil, and they bear themselves in hand that God dispenseth with them for it: in so much that now and then they use this shift, O, I see how such a man goes about to eat the flesh from my back, and he would destroy me if he could: & why then should it not be lawful for me to be revenged of him? See how every man would be his own carver: but it is not for us to do so. Verily when a man is become rich even by pilling and powling, by subtlety and deceit: yet is it not for us to spoil him of that which he hath, because he must make account of it unto God. Now then if we be poor, we shall by and by be provoked to theft, if we have not this bridle to say, What thoe? It is our Lords will to exercise us, and therefore are we needy of worldly goods: we have not as we would wish, and that is because God mindeth to humble us by that means. Mark that for one point. And therewithal, let us labour to overcome this temptation. For we see how that even Solomon desireth that he may not be poor, for fear lest he should be provoked to steal. 
Prou. 30.9.  Seeing that such a person was afraid, yea and made sure unto GOD in the name of the faithful: ought not we to stand upon our guard? Yes: and therefore let all such as have lack and scarcity of bread and drink, and wot not which way to turn them, but lead a very slender life, so as some time they can scarcely get half their fill of bread: and let others also which have not their commodities as they would desire: let them (say I) put themselves into God's hand, and pray him to grant them the grace to live in such sort, as they may not be carried to do any man wrong or harm, under pretence that need driveth them unto it. And as for them that have the world at will, and money in their purse: let them take good heed that they oppress not the poor, as they commonly do, by laying their snares for them. Lo how the rich men deal. If they see a poor man going to decay: they play the Hunters, they fall by and by upon him, and they never leave tossing and turning of him about, till the poor soul be at length entrapped. Therefore let such as are wealthy beware that they be not overgreedie, but rather let them hold themselves back, so as they abuse not their abundance. Let not such as have abundance step up to oppress such as have it not. After that manner must we proceed in this case. Yea and in stead of being subtle to seek things a far off, let us when occasion serveth to do it, let us advisedly repulse all such naughtiness. And in stead of imagining all to be well won when we can enrich ourselves by other men's losses: let us assure ourselves that such rich folk do cut the poor folks throats, & that they make many widows and fatherless children, though they think it not. Howbeit for as much as our flesh is sharp witted and subtle in seeking such occasions: let us think upon our God, who intendeth to try us. We may well have a sword in our hand: but let us beware we do no harm with it, and let us consider that if we were in like case as poor folks are, we would gladly be succoured. To be short, if we will abstain from theft, let us be neither wolves nor Foxes. For as many as deal by deceit and craftiness, they be like foxes: and what need so ever the poor have, if they follow the provocation to do evil, they show themselves to be no more men, by their unjust raking of other men's goods unto them. And as for them that rob with violence: they be like wild beasts, which seek nothing else but to devour all. So then, to the intent we be not thieves, let us not be cruel.  
Therewithal, whatsoever worldly thing we want, let us wait for it to have it by the blessing of God. If we held this rule: surely all covetousness, all fleecing, all fraud, and all other like things would soon be amended. We should need none other medicine to heal all our diseases than this, namely that we could lift up our eyes to heaven to say, God is our Father, he will provide all that we want, it is he to whom we must trust for all things that belong to the maintenance of this present life, and at a word, his blessing is the wellspring of all riches. If we were well persuaded of this: we should not need anymore, either precepts of the Law to forbid us theft, or any other warnings and advertisements. This only one word would suffice us. But what? We ask GOD our daily bread, protesting that it is his peculiar office to feed us: and yet in the mean while we fall to filching, deceiving, and malicing: and is not that an utter scorning of God? I say with my mouth, give me my daily bread: and in the mean season I go and seek it at the devils hand. For if we use unlawful means, so as we beguile one and fleece another: at whose hand fetch we our welfare? Is it at God's hand? Are we not companions with thieves and robbers? So then, it is certain that our whole seeking is to be enriched by the Devil, when we give ourselves so to craft and extorsion. And moreover the same is a sure token of our unbelief, and that we look not for any thing by God's blessing, ne think him rich enough to find us. Lo at what point we be. Nevertheless these things ought to profit us. When we hear that our Lord curseth thest and robbery, and that he abhorreth it: let us likewise hate and abhor it, assuring ourselves that he judgeth not after the fancy of man, but will have us to live in such uprightness, as every man may have his right, and no man be hindered or impeached in his goods and substance, and therefore we must still have the more stay of ourselves. Again, forasmuch as we be so inclined unto evil: let us seek means to hold us in awe of our God, and to restrain us from stealing as I have showed you before. And sith we know that he hath knit us together: let us keep that Law and rule of equity. Furthermore let us not covet to be rich: but to be short, let us put this lesson in ure, of bearing poverty patiently, and let us not be eager of getting, and of promoting ourselves out of measure. And finally let us abhor all cruelty and deceit: and specially let us learn not to be so beastly, as to think that our catching & snatching by hook and by crook, is able to enrich us. Let us not beguile ourselves in that point. Why so? For the true richenesse (as I said afore,) is the blessing of GOD. Then must we drink of that fountain, and be filled with it, if we will abstain from all thest.  
But now herewithal let us come also to God's threatenings. When he hath showed us sufficiently that this commandment is exceeding rightful, and hath also given us means to live uprightly without hurting or wronging of any man: perceiving us to be hard hearted still, and that our wicked lusts do turn us the contrary way: he addeth threats to make us afraid. And is it a small matter when he sayeth, 
1. Cor. 6.10. Eph. 5.5.  that thieves and robbers shall not enter into the kingdom of God? Now then, shall we set so much store by this present life, that to gather a little good for the maintaining of it in this world, we shall wilfully provoke God to displeasure? He telleth us that we shall be banished out of his kingdom. If we had any spark of faith at all, would not this threatening pierce us to the heart? Yes: but our Lord proceedeth yet further. For in as much as he sees us to be so fleshly, and so greatly given to the earth: he telleth us that even in this world he will make us to go backward: in so much that he which thinketh to further himself by his crinking, pilling, and deceiving, shall be consumed, and a secret curse shall waste him away. According whereunto it is said in the forealleged text of Zacharie, that God's curse shall light upon the house of the these, and there abide until he be consumed. 
Miche. 6.12.13.14.15.  Also we see how he speaketh of it by the rest of the Prophets: In so much that our Lord telleth us, that when men ween they have enriched themselves and done much: he will blow upon them, yea and he will blow after such a sort, as all shall vanish away, and that so suddenly, as a man would never have looked for. But God passeth yet further. In deed it is enough and too much already, when we see how our Lord mocketh at those which martyr themselves so much in heaping up of riches, when all goes to decay and slippeth away like water: but a man shall see moreover, that the same goods are a cause of the overthrow of such as have been in some reputation. Look me upon a father that hath peeled & pulled and provoked God's wrath against himself all the time of his life: When he dieth, he beareth himself in hand that his children shall become little princes. Now had he left them but a little, that they might have fallen in trade of occupying, and had he taught them to have travailed honestly, than they might have had competent wherewith to find themselves. But behold, the father spinneth a halter for every of his children, by making them to trust after that fashion in their evil gotten goods, so as they must needs either go to the gallows, or come to some other unhappy end. And what is the cause of it? The wrath of God which is present with them to consume all the goods that were gotten by stealth and by powling. The house of them must needs be accursed: and God must needs show himself a just judge, both against the thieves, and against all such as dally with his divine Majesty. If a man tell them of it, they make but a jest of it, as these scoffers do, who will say, well well sir, the time is worth the money they think, all is one. And if a poor man be neither of ability nor of credit to make his part good against them: O how they welter themselves in the mean while in their wickedness! But wot ye what? When God seethe men so sotted, and that he can not bring them back to the heavenly life, in so much that they make no reckoning of being banished from the kiugdome of heaven: well then go to (saith he:) I summon you aforehand, for I will begin to put my sentence in execution. I will show how my curse lies upon evil gotten goods, and that they which have possessed them for a time, must be dispossessed of them, and that themselves and their goods with all their whole offspring must be consumed together. Now when we see all these things: must we not needs be moved at them, if the devil have not utterly bewitched us? Yes. What remaineth then? We must hold fast the good conscience which God requireth of those that are his, 
Psal. 〈…〉  so as every of us travel quietly for our living, and go no● about to grieve other men, but seek by all means to pass our life without offending of God, that if we have no great revenue nor much to spend: sobriety may serve us for a double portion. After that manner must we deal.  
But now if theft [to manward] be so condemned of God: what shall be done if we rob him of his honour? For we must compare theft towards man, and theft towards God together. Behold, it is God that hath forbidden us to be thieves. And why? Because he will have us to keep equity and uprightness one towards another. Yea and look what goods soever he appointeth to our use, he will have them so used, as we possess them not by wicked shifts. He that hath much, must spend them as one that hath but only the laying out of them, and not the ownership of them: and he that hath but little, must be contented with it, as I have said already. Now if God will have us to keep such an even hand towards our neighbours, for the preserving of their goods which they have in their hands: if he make such account of the goods that he hath created, as he will not have them defiled by guilefulness, by violence, or by such other like dealings: what will he do in the thing which he setteth much more store by? So then, when we have lived sound & uprightly in all respects among our neighbours, so as we have endeavoured to give every man his due: let us also yield our God his right: that is to say, let us glorify him, and beware that he remain unimpeached in his Majesty, so as we take not more upon us than is lawful for us as we see men commonly do, who are so bold, that when they have been so mad as to oppress their neighbours, by & by they set up their horns against God. When they have spoiled other men of their goods, they would make God their underling too, and they will not obey him further than they list themselves. Therefore we must beware of all these things. And to conclude, let us also beware, not only that we abstain from all injury and annoyance: but also that as near as we can we suffer not any man to be vexed or indomaged. For these are the two things that God commandeth: 
Esa 56.1. jer. 22.3. Ezech. 45.9  namely justice and judgement: justice consisteth in yielding every man his right: and judgement consenteth not to any evils, nor suffereth the poor to be misused, which have no mean to maintain themselves. For if I see a man oppressed before my face, & endeavour not to help him: I am consenting to the thief, so as the saying of the fiftieth Psalm may be verified of me, 
Psal. 50.18.  thou sawest a thief & vannest with him. Now is it not a running with thieves, when we labour not to restrain them, but either wink at them, or give them the bridle [to do what they list?] Yes: and [in so doing] we be consenting to the robbery that is committed, and we must answer for it, as the eves before God, although no reckoning be made of it among men. Therefore let no man think that he is bound but only to keep his own goods: but let us also beware that we endeavour to maintain and procure the welfare of our neighbours as we would our own, and as the rule of charity willeth us to do. Thus ye see how we shall not be found to be thieves both before God & man, & how the goods that he hath put into our hands may be blessed, so as he shall make them to prosper, and we have such contentment, as we shall ever mount up to the heavenly heritage, being sure that there we shall have the perfect fullness of all good things.  
Now let us kneel down in the presence of our good God, with acknowledgement of our sins, praying him to make us feel them better than we have done, and that we may profit more and more in the keeping of his holy Law. And because we be so corrupt and froward, that all our thoughts and affections go the contrary way: it may please him to reform us by his holy spirit, and to draw us in such wise unto him, as we renouncing the world and despising these mortal and transitory things, may mount up to the heavenly kingdom, where we shall have all contentation and rest. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the iiij. of july. 1555. The xl. Sermon, which is the eleventh upon the fifth Chapter.  
20 Thou shalt not bear false witness against thy neighbour.  
We have seen heretofore, that it is not lawful for us in any wise to vex our neighbours in their persons, or to do them any damage in their goods. Notwithstanding for as much as harm may be done by the tongue: God hath vouchsafed to make mention of that also in his Law, as we see in this text. Now then like as heretofore he forbade the doing of any outrage to our neighbours, (which thing he comprehended under the word Murder:) & likewise all grieving of them and all annoying of them by any means in their goods: so he showeth here that we must not speak evil of them, nor use any such words as may cast any blemish or stain upon them. It is true that he speaketh expressly of False witness: howbeit, that is according to the rule that I have set down, namely that he setteth forth the things foremost which we ought most to mislike, to the intent we should mislike the sins that come near them. Then if we speak evil of our neighbours, so as we slander them: although it be not taken for a grievous sin before men: yet doth God take it for a false witnessing. But here a man might demand a question, why GOD speaketh here of false witnessing and perjury: seeing he had already said▪ Thou shalt not take the name of the Lord thy God in vain. For it seemeth to be a needless repetition. For in so short a sum of the law, where there be not above ten sentences, it seemeth unconvenient to repeat one thing twice. But we must mark that the things which have been set down heretofore, concerning the not taking of God's name in vain: were in the first table, where GOD respected only the Majesty of his name, to the intent it should be had in reverence. Therefore whensoever we speak of God, we must think upon the infinite glory that is in him, that we may never open our mouth but with reverence and humility. And whether we intent to swear, or to speak of him in any other wise: we must ever think that his name is to be reverenced, and that we must not fling it forth at adventure. Thus much concerning the things that we have seen already upon this matter. Now God speaketh of another thing: namely of the not hurting or harming of our neighbours in any wise by our wicked tongue. So then, in as much as there is a double intent: we see now that these two sentences differ, & also that there is no superfluity at all. Wherefore let us mark well, that for as much as it is showed here how men ought to live together charitably and uprightly: although God's name be dishonoured by lewd witnessing: yet the law is not superfluous which saith, That we must not bear false witness against our neighbours.  
I told you before, that God's meaning here, is to condemn generally all slanders, all false reports, all diffamations, and all other such like things. 
levit. 19.16 17.  And for proof thereof it is expressly said in another place, Thou shalt not bring up any evil report, nor speak evil on thy neighbour, to cast any blot upon him. If the Law of God contain all perfection of good life: it ensueth that this also is comprehended therein. And where shall we put it, but under this sentence? Therefore we must conclude, that although GOD have peculiarly set down here the name of False witness: yet notwithstanding he meant to extend the doctrine thereof to all slanders, misreports, and crooked speeches that tend to the diffaming or defacing of our neighbours, or to the hurting of their good name. We see then that God's meaning here, is to keep us in good friendship one towards another, and that so far, as he suffereth not any man to be impeached any more in his name, than in his person or his goods. Therefore whosoever diffameth his neighbour, or in any wise backebyteth him: doth (to the uttermost of his power) break the bond of charity among men, and proclaim open war. And if we consider all things well: it is certain that sometimes misreports, slanders, and backebyting, do much more harm than robberies. Wherefore let us understand that if we mind to obey our God, we must maintain the honesty and honour of our neighbours, to the uttermost of our power. For seeing he hath forbidden us to hurt any man's good name: it is his will on the contrary part, that we should endeavour to preserve all men's honesties. For it is not enough to abstain from doing of evil: 
Psal. 34.15.  unless a man do good therewithal.  
Now must we proceed by the degrees which God meant to set out unto us in this place, speaking of False witness. The first than is to beware that we utter not any false report, Lie, or perjury in place of justice, whereby to hurt them whose honesty, honour and welfare we be bound to procure. For he that beareth false witness against his neighbour, doth kill him and rob him as much as in him lieth, and doth all the evil that may grow of his perjury. In deed most commonly men think it not to be so: but yet is it so in truth. And for the same cause did God expressly command in his Law that the witness should be the first in executing the party that was to be punished for any misdeed: 
Deut. 〈…〉  to the intent a man might know, that their words and their tongues put him to death: and that the witnesses themselves might stand the more in awe, & consider that they should yield account unto God, of their witness bearing against any man. Therefore when any evidence is to be given, it standeth every man in hand to look nearly to himself, that he enlarge not his conscience, but speak the thing simply & plainly which he knoweth to be true before God.  
But the case concerneth not only the giving of false evidence in matters of life & death: but also in all matters that touch men's honour, honesty, good name, or goods. Therefore let us have a care to preserve the honour and welfare of our neighbour in all respects, when we be to bear witness. Yet notwithstanding we must not under this colour, cloak the offence of him that hath done amiss, or lie against God to maintain his good state. For if the honour of men be precious unto us: how much more precious ought Gods honour to be? God's forbidding of me to bear false witness against my neighbour, is because he will have friendliness maintained among men, and that no man should be impaired in his name or goods. Now if God have such regard of us which are but wretched Earthwormes: think we that he forgetteth himself in the mean while? No. But if I by my false record, do go about to support or bolstar an offender, so as I cover or conceal his crime: it is certain that I dishonour God as much as in me is. Why so? For I protest to say the truth, & yet notwithstanding I make a lie. And is not that a defacing of God's honour? Is it not an imbacing of his glory? Yes: & therefore let us understand, that when God said, Thou shalt not bear false witness against thy neighbour: he meant not to gratify or pleasure evil doers, or to cover men's faults: but to show in few words, that we ought (as much as in us lieth) to maintain our neighbour's honesty, so it may be done with truth.  
And let us mark further, that here God had an eye to the wicked affections that proceed of malice and rancour, rather than to the deed itself, as we shall perceive better in the things that remain as yet to be discussed. For I have told ye already, that in this place, GOD speaketh not only of the giving of false evidence in place of justice, and in cases where solemn oath is to be taken: but also of all slanders and diffamations, because that after what sort soever a man backbite his neighbour, he shall ever be counted a false witness before God. If I whisper any man in the ear to diffame my neighbour withal: surely it is a false witnessing. It was true that I was not called before a judge: I laid not my hand upon the Book: I performed not the rest of the ceremonies in taking of an oath: but yet we see how God speaketh of it: and therefore am I guilty in that behalf. But now must this be considered: if I spy a fault in a man without bearing him any ill will, whether am I to be counted a false witness before God or men for so doing? No. For God hath a special respect to the evil will and enmity. Then if I hate a man and thereupon misreport him, carried thereto by the ill disposed mind that I bear towards him: in so doing I am to be condemned for a false witness. If I have desire to backebite, and that vice doth so reign in me, as I must needs be snatching at every man: surely I am a false witness. And that is the cause why it is said that love covereth the multitude of sins, 
Prou. 10.12. 1. Pet. 4.8.  but hatred bewrayeth them to shame a man. Lo how Solomon hath in few words, in this sentence touched the root of the false witnessing which GOD hath forbidden and condemned by his Law: namely, that we be led by hatred. And why? For if we love one another, surely we will endeavour to maintain one another. We know it is as a kindling of a fire, when we backbite any man, so as he must needs be angry with us in defence of his own honesty: by means whereof all friendship is broken. So then, if we had any care to maintain charity: we would hide other men's faults as much as we could. But if there be any enmity, then will our tongues run riot. If the heart be venomous, it must needs have a vent, and we must needs utter the malice that lay lurking within. Let us mark well then, that in this text God condemneth all backebitings that proceed of malice, and ill will, when we hate any man, and would wish him undone, so as if we cannot annoy his person, nor hurt him in his goods, by bereaving him of his substance: we fall to touching of him with some privy nip, and we will go about to diffame him. If we do so: it is a wicked root, which cannot but bring forth like fruits. That is the point that we must resort unto, to have the right understanding of this commandment of God.  
Howbeit let us mark by the way, that whereas it is said that love covereth the multitude of sins: it is not meant that we should flatter one another, and foster our vices by lying: but that we should not blow them abroad upon desire to diffame the parties, who possibly might take such a stomach thereat, that they might give themselves over to all naughtiness through shamelessness, as desperate persons do. Wherefore let us mark well, that the holy Ghost intendeth not to make us flatterers and fosterers of our neighbour's vices, nor yet liars: but that we should labour to reform their vices as much as we can, and yet notwithstanding bear with them, that we make them not desperate when they have done amiss. For when a man seethe himself defaced, and that it is done upon revenge: it spiteth him, & he giveth himself to the doing of evil, and so he hardeneth in it. Therefore when men are in an evil plight already, if we reprove them boystowsly without any charitable affection: we cause them to disorder themselves the more. And therefore if we rebuke men's vices: 
Gal. 6.1.  let it be done with mieldnesse, that the parties which are so rebuked may perceive that our meaning is to draw them back from the way of destruction. And for the same cause doth Saint james apply this text to such as labour to draw their neighbours to God, 
jam. 5.20.  by good, gentle, and friendly corrections. Therefore if I see a man deal leawdely, and I tell him his fault, so as by my warning I win him, that he returneth into the right way: behold (saith he) then is this saying fulfilled, that love covereth the multitude of sins. True it is that Solomon speaketh it to another end: but yet hath not S. james misapplied this lesson of salomon's by a similitude, for he doth us to understand, that our covering of men's sins, must not be by winking at them nor by holding of our peace when God is offended: (if a man destroy himself, we must not then dissemble to conceal his vices through love: that is an ill practising of this lesson:) but we must rather use good and brotherly correction, & therewithal find the means that his faults may be buried before God, & also not come in remembrance before men. Therefore it must content us to have brought our neighbour's home again: and we must always keep this measure, that when the faults are amended, we must not diffame the parties if it be possible, lest they have shame of their repentance, and fall into despair to the worldward. But this is ill put in ure: and we see how men do amiss in going too far both the ways. For the mean way, (that is to wit of correcting men's faults with gentleness, and of seeking to cover them to the end that every man should be reclaimed, and in the mean while not be defamed:) will in manner never be kept. Why so? For our desire to have friendship with men, is by flattering them. When we see them offend God divers ways, we let it slip: and as we would that our friends should spare us, so do we bear with the naughtiness that is in them. Ye see then that this is a wicked cloaking, because Satan blindeth the wretched sinners by it: and we be the cause of it, forasmuch as we wink at the faults which we ought to rebuke. And yet that inconvenience sufficeth us not. For the world is come to that point nowadays, that we cannot seem to be good friends, nor to be faithful and trusty to those whom we mach withal, unless we agree to all naughtiness for their sakes. If they have offended, & it come to the point that they must receive rebuke or shame for it: we must rather fall to flat perjury. And how? Even thus men speak, Shall I willingly hurt my neighbour? I am beholden to him: and shall I depose against him? What a thing were that? Lo how we esteem God's truth. Lo how we turn it into a lie. Lo how we abuse the commandment that forbiddeth us to diffame our neighbours. Wherefore let us learn that this overcockering is wicked when we support the evil, and feed men's vices. And specially when we be called and required to give record, if we bewray not the evil truly which is to be corrected: we shall be guilty of it as accessories to our power. I conceal a murder, a robbery, a lewd, prank, a bribery, a false packing: surely in so doing I entangle myself in all those crimes both before God and man. So then the foresaid covering of our neighbour's sins through love, doth no whit hinder the bewraying of them, when it is needful and meet to be done, & when we be required thereunto.  
But there is yet another foul extremity, worthy of blame: which is that we be too hasty in blazing abroad the misdeeds which ought to be reform quietly, and without making too great brute of them. And this groweth sometimes of enmity, sometimes of ambition or vainglory, and sometimes of a fond desire to vaunt ourselves. Sometimes it is of enmity. For under colour that we be desirous to chastise vice, and that we be loath to have God offended: we fall to lying in wait for those whom we hate, and to whom we bear any privy grudge: and if we find any thing to be blamed or caught hold of against them: by and by their tale shallbe told, and we abuse God's name falsely in playing the zealous persons after that fashion, when we seek nothing else but to undermine our enemies. And our malice appeareth the better in this, that having rebuked a vice in one whom we hate, we bear with it and cloak it as much as we can in our friends, and keep not an indifferent hand. And doth not that bewray that we do it not of any good will, and that we make not war against the sins and vices, but against the persons rather? It may be discerned too easily. And therefore whensoever we go obout to bewray men's vices and sins, let us understand that our hearts must be clear and free from all ill will, so as we may protest before GOD that we be desirous both of the welfare and of the profit of him whom we find fault with. Let that serve for one point.  
Again we must keep ourselves from all fond ambition or vainglory, (as I touched afore:) which is, that we must not be desirous to vaunt ourselves before men as a number do, who would feign make themselves as holy as saints, by crying out against other men, and by finding fault with them. As soon as they spy a thing amiss: by and by men must be charged with it, and all the world must know it. O this is a good zealous man: and yet in the mean while all is but a foolish desirousness to vaunt himself. For this cause God doth oftentimes punish such pride, because they bear themselves in hand, that so they rebuke other men sharply, they themselves are saints and half Angels: whereas notwithstanding, they dispense with many misdemeanours in themselves, and though they offend more grossly than those whom they find fault with, yet will they needs have men to bear with them. And why? Because they have well chidden others. Yea and ye shall see some that are not ashamed to say, What? have I not done well in rebuking evil? Seeing I have behaved myself so stoutly, is it not enough for me? Yes, and if thou couldst not bear with other men, how wouldst thou have other men to bear with thee? If thou hadst but one drop of good disposition in thee, wouldst thou not hate the vice in thyself, as well as in another man? So then, when we cry out against our neighbours in rebuking them: let us beware that we be clear from all ambition. If we will discover the evil that we perceive in another body: let us deal so orderly, as to begin at ourselves. If we intend to condemn other men's faults: let us search and examine well what is in ourselves, and reprove ourselves first: and then let us step to our neighbours. That is the order which we must keep if we intent to proceed according to Godliness. But let us mark that here God condemneth generally all injuries and all backebiting, so as if we do but open our mouth to speak any manner of evil of our neighbours, we be condemned for false witnesses before God. Nevertheless it is not meant hereby, that men should conceal the evil that is known. For as I have showed heretofore, that we must not foster men's sins through flattery and lying, under pretence of charitable hiding of them, so must we not say that black is white, under colour that we be forbidden to do men wrong. And that is to be marked well. For there are some which would feign that nothing at all should be condemned, but that men should alter their speech, so as if there be a robbery committed, it should be termed by some other title, and vices should not be condemned by their proper names. This is to be seen: insomuch that if wicked men be to be reproved, which have not only offended God, but also caused others to play the naughtipackes as well as themselves, and are as an infection to poison all the rest: if a man fall to rebuking of them lustily as he ought to do: by and by there are a sort of these nycelings which take grief at it. Yea (say they)? And ought men to proceed so far as to go up even into the pulpit, when they will cry out against vices? A man shall see blasphemy reigning, and a man shall see open, wickedness against God and his word, a man shall see as shameful disobedience as may be, a man shall see so outrageous occasions of offence as he cannot possibly bear with them, except he will be a traitor to God: and yet if he cry out against them, by and by he shallbe answered, what now? The Gospel teacheth you to win all men by gentleness. Did not jesus Christ call sinners lovingly unto him, by forgiving them their faults? Now then should the preachers of the Gospel use such rigour? Verily as who should say that jesus Christ's will were that men should abuse his grace, to 'stablish the kingdom of Satan, that sin might have full scope, 
2. Cor. 10.4.5.6.  and men wink at it and let it pass uncondemned. Nay, contrariwise, he saith that by the Gospel he exerciseth a jurisdiction, to condemn the whole world. Behold, the thing that he aimeth at, is that when we be told of our naughtiness, we should be so ashamed of it, as we should not know whither to flee for refuge, but only to his grace, and that we should be utterly confounded in ourselves. Therefore let us mark well how we be forbidden to diffame our neighbours, upon any hatred or evil will: but yet we be commanded on the contrary part, to blame the evil, and to rebuke them lustily that do amiss, to the end we may assay to bring them to good again, and also make other men take heed, that they be not corrupted by evil examples. This will be the better understood, if on the one side we take the meaning of our Lord jesus Christ, where he saith that whosoever calleth his brother fool, 
Matt. 5, 22.  shall be in danger of hell fire: and whosoever doth but grunt at him, is already damnable. And on the otherside, whereas it is said that we must rebuke the fruitless works of darkness: 
Eph. 5.11.  let us abhor the evil as saint Paul himself saith, avouching to the Corinthians that if the Gospel be preached as it ought to be, 
1. Cor. 14.24 25.  they that hear it shall be constrained to glorify GOD, by casting themselves upon the earth, that is to say, by being ashamed of their sins. And why? Because they be brought to light, where as they were hidden before. Whereas their sins were not known: they see themselves as it were defamed before GOD, and that it is not for them to hide themselves any more. Then if I do but grunt of ill will against my neighbour, yea though it cannot be said that I have called him naughtipacke, unthrift or fool, but that I have but only nodded my head at him, or made but a flirt at him with my finger: behold, it is a false witnessing before God. And why? For I despise my neighbour, and am desirous to shame him. And what moved me thereto? The misliking of him which I have conceived against him.  
But on the contrary part, if I be desirous to give my neighbour good counsel, and to seek his well-doing, so as I am not led by any evil affection, but I would procure his welfare as much as in me is: I may well say unhappy man, look to thyself, it seemeth that thou intendest to sell thyself to the devil, wilt thou be a slave under that cursed bondage? Thou showest indeed that thou art witless and stark mad, seeing thou wilt receive no warning. Wilt thou needs perish so unhappily? Go like a wretch as thou art, every man ought to spit in thy face. I may allege all this to a man, and yet do him no wrong. For why? I could not otherwise reclaim him. When I see that Satan hath so hardened him, that he had need to be quickened up with main strokes of the hammer: I may deal thus vehemently with him, and it is the next way to cover his faults. For to what intent do I so, but that they should be pardoned at God's hand, and that he should no more be defamed to the worldward? It grieveth me to see him pointed at with the finger, it grieveth me to see him a laughing stock to all men, it grieveth me to see him set as it were upon a scaffold for all men to gaze at: I say this gear grieveth me: and therefore I labour to bring him into the right way again. In so dealing there is no wrong at all. But yet for all this we must not take leave to be over bitter. For although we be very well minded, and be not carried with any evil intent: yet may we soon do amiss, 
Gal. 6.1.  if we be too sharp in rebuking. And therefore doth Saint Paul warn us expressly, to deal mieldly in rebuking such as have offended. And why? Consider (saith he) that thou thyself also mayst fall. Therefore let us be mielde and gentle to our neighbours, as we would they should be to us in like case. But how soever the world go, let us speak of vices without colouring of them, and let us endeavour lustily to correct offenders, according as they be able to bear, and after as we see them disposed: and let charity and brotherly love move us thereunto, for if we pray God to guide and govern us in this case by his holy spirit: the things that are spoken roundly and charitably cannot be counted an injury. Ye see then that the way for us to keep this commandment, is to beware that we do not so much as once open our mouths to speak one word of railing or slandering, upon enmity or evil will: and yet notwithstanding to rebuke offenders plainly and mieldly as we would that others should do to correct us in like case if need required. If we use this uprightness: then shall we not be false witnesses against our neighbours.  
Furthermore let us mark, that where as Falsehood or Falseness is spoken of: we be not only forbidden to invent or forge any lie, so as the thing that we speak should be contrived without any colour of truth: but if a man do maliciously mar deface or disgrace the thing that is not evil of itself: behold, it is already a false witnessing. According whereunto it is said that the parties which gave evidence against our Lord jesus Christ, 
Matt. 26.60.61.  that he had said, Destroy ye this Temple, and in three days I will build it up again, were false witnesses: and yet not withstanding it is very certain that jesus Christ had said so, and that he had spoken the self same words with his own mouth. Why then are the reporters, of them called false witnesses? The reason is, because they wrested the words of the son of GOD, to another sense than he had spoken then, and thereupon went about to ground their own fury, and to charge him with wicked slanders, as though he had spoken of the meteriall temple of jerusalem, whereas he meant his own body, 
Col. 2.9.  which is the very temple wherein dwelleth the fullness of the whole Godhead: for he is God manifested in the flesh. 
1. Tim. 3.16.  So then, we see in few words, that the falseness which God condemneth here, is not the contriving of some lie, nor the forging of some thing that was never done nor said, so as we should report some fable, and men should not know what it is: but also a malicious wresting or defacing of words that might have been well taken, and a turning of them to evil: if we do so we are false witnesses. As for example some are so froward, that as soon as they spy a thing that misliketh them, although it be not altogether wicked and ungodly: yet they fall to picking of some quarrel to it. O say they, see, such a man hath done such a thing. If they spy never so little a spot or speck, there needs no more with them to make virtue become vice. If we do but misconstrue some one word that is well spoken, behold, we mischarge the party, and his good reputation is wounded. Ye see then that we be false witnesses, not only when we invent things that were never done nor said: but also when either by subtle caviling, or by any lewd and indirect slight, we wrist the thing amiss which might have been well taken. Now (as I said) this cometh to pass now and then by reason that men are overcaptious. And if they be froward: needs must they turn all things to the worst. But it is said that love is not mistrustful, 
1. Cor. 13.5.  as Saint Paul speaketh of it: & therefore we must be sure that a thing is evil, before we condemn it. It is true that we may sometimes be deceived in discerning of good and evil: But when there are apparent signs and tokens, and the matter is manifest as we may be able to say, This is ill done: if we be still too much wedded unto it, it cannot be but sinful. And specially if our nature be so malicious as to bite men and to slander them where there is no cause: surely we be condemned for falsewitnesses before God.  
Now if they that are stout in rebuking vices be to be condemned, when their stoutness proceedeth of too rigorous a mind: what shall they be whose doings spring of manifest hatred and which will needs misconstrue such sayings and doings, as might nevertheless be well taken, and have no apparent fault in them? If they mar such things by their lewd constructions: are they not false witnesses before GOD? So then, let us learn in few words to maintain the honesty and welfare of our neighbours in such sort, that whether we rebuke them, or whether we speak of their vices to the intent they should be punished, and that such as might be seduced and miscarried by their evil example may be reclaimed: let us always have this regard in our speaking, namely that we seek their welfare and benefit as much as in us lieth, and that we keep such an even hand continually, as we diffame not men after such a sort as they should be out of heart with it. For we should rather bury their faults to the uttermost of our power both before GOD and man, to the intent they may call themselves home again, and not forego all shamefastness, and so rush out into all naughtiness. That is a thing which we must needs take heed of.  
Now if we will observe the things that are contained here: we must resort to a higher ground: which is, to consider for what purpose God hath made our tongues, and to what end he hath given us speech: namely to the intent we might impart our minds one to another by communication. And whereunto should the communication of men tend, but to the maintaining of themselves in charity and love? Therefore at a word, we must learn so to bridle our tongues, as the union which GOD hath commanded, may always be maintained as much as is possible. And that is the cause why saint james useth such earnestness in speaking of evil words. 
jam. 〈…〉  The tongue (saith he) is a small thing, and but a little piece of flesh: and yet it kindleth such a fire, as is able to burn up the greatest woods in the world. Now let us come back to the said ground: which is, to understand that God wrought us a singular benefit, in giving us ability to common together. Behold, the thoughts of men are secret: and yet the tongue serves us to utter our minds. Therefore let us be circumspect in using such a benefit, that it be not stained by our vice and naughtiness. And seeing that God hath given it us to maintain love and brotherly good will one towards another: let us not abuse it in babbling, or in gadding up and down with it to sow rancour & malice among ourselves, by wresting our words amiss. Thus ye see whereto we must come back.  
And when we know generally, how to avoid the crime of false witnessing: forasmuch as it is a hard thing to bridle our tongues: let us take the more pain and heed to do it. We see that many evil words do easily scape us. And when we have talked to and fro unadvisedly: because we be accustomed to it, we think it is no fault before God. But let us mark that forasmuch as we be naturally too much inclined to speak undiscreetly, and to cast forth words of blame and reproach against our neighbours: we have the more need to endeavour to imprison our tongues and to hold them down. For though we be given to some one sin more than to others: that will not serve us for excuse before God. But when we perceive any fault in ourselves, we must not flatter ourselves in it, but rather be sorry for it and say, Alas I see this disease reigneth too much in me, and therefore I must fight the more stoutly against it, and I must by God's grace enforce myself to attain to the repressing thereof, seeing I perceive that God condemneth it. And herewithal let us bethink us of the threats that are given out against it. 
1. Cor. 〈…〉  For whenas saint Paul saith that neither whoremongers, nor drunkards, nor thieves, nor murderers shall inherit the kingdom of heaven: he addeth also Cursed speakers, and he banisheth them likewise from all hope of life and salvation.  
Now when we hear these things, is it for us to cover ourselves any more with leaves, or to bear ourselves on hand that there is no harm in speaking evil of our neighbours? Think we that the threat which God hath uttered by the mouth of S. Paul, serveth but to scare little children, and shall not be executed upon such as will needs exempt themselves from it, as it were in despite of him? Yes.  
So then let us take pain in this behalf: and to conclude, let us specially make this comparison, that if God will have us to maintain the good name of our neighbours, forbidding us so straightly to lay blame or misreport upon it, whereby their honesty may be defaced: he will much more have us to regard his honour. For are we not a hundredfolde more bound to maintain God's honour, 
Psal. 16.2.  than to preserve the good estimation of men: seeing we cannot by any means benefit him? Yes: And therefore let us beware that we bear not false witness against God, 
1 Cor. 15.15.  according to Saint Paul's saying, who avoweth that such as corrupt the pureness of the Gospel, are falsewitnesses, against God and not against men. What is to be done then? We must maintain God's truth, and deal so roundly in it, that forasmuch as we see the doctrine is good, we bear it abroad and maintain it, knowing that God hath ordained us to be as his deputies. Then if I see the truth oppressed, I must not suffer it, to my power. Why so? God hath appointed me to see that lying and untruth be suppressed in his name. And this is to be observed most specially, when the doctrine of salvation cometh in question. As for example, when we see the doctrine in danger to be falsified, and that men would mingle leaven with it, to imbrewe men with falsehood and leasings: in that case we must be zealous indeed, not suffer false witnesses to have their full swinge against God, unless we mind to consent to them, and to be partakers with them, as I have declared already. Finally let us learn, that when we have lived in such plainness among men, as it cannot be laid to our charge that we have gone about to deface any man by slandering, railing, or backbiting: we must also have such zeal to Godward as his truth may continue sound, and be maintained to reign among us. Thus ye see in effect what we have to consider upon this commandment.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them better than we have done, and to lead us more and more to such repentance, as we may learn to bethink us of our sins, to be sorry for them, and to mislike of them, that having obtained forgiveness of them, we may learn to direct our life according to his holy commandments, so as he may be honoured of us with true obedience, & not only with confession of the mouth. That it may please him to grant this grace, not only to us, but also to all people & nations of the earth etc.   

On Friday the fift of july. 1555. The xli. Sermon, which is the twelfth upon the fifth Chapter.  
21 Thou shalt not lust after thy neighbour's wife, neither shalt thou covet thy neighbour's house, nor his field, nor his manservant, nor his womanseruaunt, nor his Ox, nor his Ass, nor any thing that is thy neighbours.  
IT might seem at the first sight that this commandment were more than needeth, because that in condemning of theft & whoredom, God meant thereby to repress all wicked affections. For I told you that we must expound these commandments according to gods nature, and we know that it is Gods peculiar office to search men's hearts, 
Chr. 2●. 9. Chr. 6.30. ●al. 7.11. & ●. 2. 〈◊〉. 11.20. & ●. 10.  so as he knoweth even the deepest, secretest, and hiddenest thoughts. It followeth then that in forbidding men to be thieves and whoremasters, he meant also to bridle their affections and lusts. And indeed, if it were not so: God had no more power in making of laws, than mortal men. For if an earthly man condemneth whoredom, he will also condemn the intent of it. If there appear a wicked intent, it shall be punished. If God's Law were no more but so: it were a matter of no great importance: for it were but a civil order to govern us honestly to the worldward. But there is much more in it: for we see how S. Paul saith, 
1 Tim. 1.15.  that the law cannot be kept without a pure conscience and an unfeigned faith. It it be requisite for us to have such a soundness in us, for the well keeping of God's Law: it followeth that all wicked lusts were forbidden under the name of whoredom. As much is to be said of the word Theft. Also we might allege the authority of our Lord jesus Christ, who is a faithful expounder of the Law. 
Matt. 5.28. 1. Pet. 3.19.  For it is by his spirit, that Moses and all the Prophets spoke. Why then is it added here, that we must not covet? If all wicked lusts were spoken of before: why should they be repeated again? We must mark, that in this place God meaneth not to repress the affections that are fully intended and determined upon: but the other affections or motions that stir us up and provoke us although we neither stick to them nor consent to them. This requireth a longer and plainer exposition.  
Sometimes Covetousness or Lust betokeneth the will in man. As for example, when I see my neighbour's goods and am tempted to covet them, and to lust after them: Now if I feed this temptation in myself, and give myself the bridle: then doth the sin so overmaster me, that my will is fully resolved upon it, and I would feign that those goods were mine. This is a kind of covetousness or lust that carrieth the will with it: for the party consenteth to the sin, and he would put his wicked intent in execution, if he were able. Now such kind of wicked covet and lustings were forbidden heretofore where it is said, Thou shalt not steal, Thou shalt not commit adultery. For there God hath forbidden us, not only the actual deeds of theft and whoredom: but also the very lusting and longing after another man's wife, goods, or possessions.  
But there is another kind of covetousness or lust, whereunto we do not altogether cleave, as to consent thereto and yet notwithstanding it tickleth and moveth us in such sort, as we feel some evil provocation in ourselves, which is against God, & striveth against the righteousness that is contained in the Law. Those are the lusts that are forbidden in this place.  
And so we see, that God having already condemned all wicked intents and purposes: doth justly add, that that is not yet such a perfection as he requireth at our hands: but that we must understand that all manner of affections which stir us up to evil, [are sinful:] insomuch that although we determine not upon any thing in ourselves, ne purpose it at all, but only that some lusting or liking do glance through our heart: A sin is forthwith committed, and we be guilty before God. We see then what manner of soundness is required in this text: namely how that our Lord having already forbidden wicked intents, addeth that all our senses & wits must be so imprisoned under the fear of him, and so inflamed with love and desire to live in all holiness: as we may not be moved or stirred one way nor other, by any wicked passion, to lust after another man's goods or wife.  
Seeing we have God's meaning: now let us see whereto he bindeth us: for the Law should be as a lookingglasse unto us, to behold our own wretchedness in. And when we once know our duty: let us assure ourselves we be worthy to be condemned, if we draw not to the perfection which God calleth us unto. Thus ye see whereupon we must stand, that we may make our profit by this last commandment of the Law. And to the end we may take the better heed to it, and consider that it is such a doctrine as deserveth well to have our whole minds applied unto it: 
Rom. 7.9. Act. 22.3. Gal. 1.13. Phil. 3.5.6.  let us bear in mind how saint Paul saith, that whereas he ●ad been counted a great doctor, and a wise man, and had been trained up in God's law from his childhood: yet notwithstanding he had been so blind that he witted not what God's Law meant, until he had been converted, and that our Lord jesus Christ had enlightened him by his Gospel, and so made him to know whereunto the Law ought to lead us. Ye see then how S. Paul had been brought up in such sort, that he was of great reputation among men, howbeit not among the heathen, as who should say he had been some Philosopher, but as one that had been trained up in the Law of God. And as in respect of his life, he protesteth that he had been unblamable before men. Ye see then that S. Paul was a holy and a wise man in common account: and yet for all that, he is but a silly beast as in respect of God's Law. Why so? He saith that he thought himself to be alive, and to have been righteous before God, not knowing that he needed the mercy which God offereth to all sinners. For he abstained from whoredom, and robbery and such other things: and again he had no evil intentes that any man could perceive or know, by reason whereof he thought himself to be a righteous man. But at the length when God had pitied him, he opened his eyes and made him to understand by this last word, Thou shalt not lust. 
Rom. 〈…〉  Lo how S. Paul began to learn the law new again, whereof he had been a teacher before. S. Paul making profession of the Law wherein he had been brought up from his tender age, saith that until such time as he had thoroughly bethought him of the meaning of this text: he posted over it as it had been upon burning coals as they say, so as he tasted not the strength and power of the law, ne knew what sin was that he might condemn himself and flee to God's mercy for refuge, wherein the hope of our salvation lieth, and aught to be grounded. Seeing that S. Paul could not conceive the meaning of the law nor attain to the right understanding thereof, but by this clause let us determine with ourselves to travel the earnestlyer in it. And sith he was so blind all the time of his life until his conversion, that he understood not that saying: we ought to take the better heed of it, as I told you before. For we be not of better ability than he: but God must be feign to show us by his holy spirit, what is meant by this coveting or lusting, which is condemned in this place.  
But now besides this, we have here another warning which is right necessary for us. For the devil hath laboured to cover this commandment after such a sort, as God's intent and meaning might not be known, but that men might lightly pass over all wicked lusts, which were seen to be sin, and whereof every man might have proof in himself. Insomuch that men restrained this word lust, to none other affections than such as import a resolute purpose or full intent: but that is contrary to the plain meaning of Moses. And let us consider what is come to pass in the Popedom. For although the Papists cannot deny, but that to be provoked and stirred up to evil desires, is a damnable fault, and springeth of original sin, and of the corruption which we receive from our father Adam: yet notwithstanding they imagine that after baptism it is no longer sin, though there come a thought into a man's mind to doubt of God's promises, and to grudge and repine against him. If a man be afflicted, and his heart riseth against it, so as he blameth God of unrighteousness and cruelty: that is no sin say the Papists. And they be not the small fools that say so: but it is a general resolution in all their devilish Synagogues or Schools. There is not any synagogue in the Popedom, wherein this point is not received as an article of the faith, namely that though a man be moved and provoked by any wicked lust, yet it is no sin: insomuch that if he be tempted to murder, to poison, to commit whoredom, and to do all the crimes and outrages of the world: yet if he do not consent thereto, nor assent, (for those are the two terms that they use) that is to say, so they determine not fully upon the matter to say I will go through with my wicked intent, nor stand upon it to delight in that wicked affection: it is no sin at all, it is but an exercising of ourselves in battle, whereby we show ourselves to be valiant champions, and that sin overmastreth us not. Indeed it is true that the faithful do well show that God's spirit reigneth in them, by their beating back of such temptations. And when they hold themselves in awe, and as it were imprison themselves, and resist those things because they know they be contrary to Gods will, and that he condemneth them: it is certain that thing showeth, that God hath given them the upper hand of sin, and that his power is resident in them, and that they be stout champions to fight against Satan: but yet doth it not follow, that they be clear from all fault, and that they can pluck up sin, and fully deliver themselves from it, as though there were not any spot or blemish more in them. Alas, we come far short of that. For surely on the one side we have cause to praise God, for giving us the grace by his holy spirit to overcome all wicked affections. But yet must we sigh with all humility, acknowledging ourselves to be weak on our part, and that if he pitied us not, we have such a wicked mind already in us, as provoketh his vengeance against us, so as we should well deserve to be utterly destroyed at his hand. Moreover it was requisite that God should discover the shame of the popedom, and show that the greatest clarks there, are duller witted than the silly Infidels that never heard one word of holy scripture. Why so? For we must take that which is written in the Law. It is said that the whole sum of the law is that we should love God with all our heart, with all our soul, 
〈◊〉. 6.5. & 〈…〉. 22.37  with all our mind, and with all our powers. If it had been said, Thou shalt love GOD with all thy heart: very well, a man might have concluded, that it is no sin unless thewil do fully resolve upon it and purpose it. For although the word Heart, do sometime signify the understanding: yet doth the holy scripture take it also for the will. Now then a man might allege this shift: it is said that we must love God with all our heart: therefore so we have not our will bent contrary to goodness, it is enough, we be quite discharged before GOD. For men would take the will for the wicked affection, and so it would seem that the wicked lusts which stir us up and provoke us, are not comprised under the name of sin, so long as they hold us not captive. But when as he addeth, with all thy heart, with all thy thoughts, and with all thy powers: let us see whether a piece of my soul or mind be not already corrupted, when I conceive any thing against God, or when I conceive any wicked lust of whoredom or robbery, although I stick not to it. Is it to be said that I love God with all my heart, when a piece of my mind is bend against him? The case concerneth not the very heart or will, as I have declared afore: but the conceit that is in the soul of man. Now then, I show that there is vanity in me, and that the fear and reverence of God restrain me not as they should do: and therefore it followeth that I am condemned as blamable, because I have not discharged myself in loving my God as I am commanded. Again, is there no power of my soul which is not applied to the thinking of some one thing or other that is contrary to God and his righteousness? Yes. We see then that naughty and wicked thoughts are to be condemned, and we must no more qualify them that they should not be punished at God's hand: and also that the men which never consented to evil so far as to purpose and fully intend it, should not fail to be cursed before God, if he listed to use rigour against them. Now therefore we have the true and plain meaning of this text, whereby we see that it behoveth us to look nearer to it, that we be not beguiled nor misled. And S. Paul's example ought to prick us the more forward, seeing he confesseth himself to have been ignorant of God's law, until our Lord jesus Christ had enlightened him by his holy spirit, to the intent he should know what was meant by the word: Lust, or Concupiscence.  
Now must we apply the foretouched things to our benefit, and use, First therefore let us learn, that to serve God well, we must not only be desirous to do well, and go forward therein to effect: but also rid our hearts from all evil affections and corrupt thoughts, so as all our senses may tend to the giving of ourselves all wholly unto God. Let us not show ourselves to have been drawn aside to reel one way or other: but let us be thoroughly stayed, to run forward without stopping or stunting, yea even to run forward in the way that GOD showeth us, so as there may be nothing but perfect pureness in us. And when we once know that well: then must we take warning to stand upon our guard. For we see how men run astray and dispense with themselves. And what is the cause thereof? It is for that they make their reckoning without their host, as we say. For they construe God's law after their own fancy, bearing themselves in hand that it is enough for them, so they had none evil intent with them, nor rested upon the thing with determinate purpose. Tush say they, God imputeth none of all this. And thereupon they walk for ward in lewd lusts, with a towel of their own tying before their eyes, that they may not discern their own secret deceiving of themselves. But yet when men have spoken so, they cannot scape the hand of the heavenly judge. And therefore let us look to the restraining of our lusts. For God hath condemned not only the wicked intents and purposes: but also all the lusts that provoke us & thrust us forward unto evil. Wherefore let us live in the greater awe, and let every man hold himself short, even because there is no part in us which is not infected with sin. Let us make a trial of all the powers of our soul, and we shall find that sin is shed throughout, like as when a poison is soaked into a man's body, it infecteth him throughout, and so is there as it were an universal leprosy which hath overgrown the whole man, both bones, and marrow, and thoughts, and affections, and all that ever is of him. Seeing then that our nature is so corrupted, ought we not to be the more vigilant to hold ourselves in awe, considering that God by his law condemneth all wicked thoughts, that tend to the provoking of us unto evil, inasmuch as there is a certain inward moving that tickleth us, and we feel our will pricked forward, although it be not led quite and clean away as a prisoner? Sith we see this, have we not good cause to gather our wits to us, and to walk the more warily and carefully under the hand of God? So than whereas we be drowsy and slothful, and would feign discharge ourselves to Godward with ease: yet see how this commandment ought to waken us. But we must understand that it is not for us to scape by such shifts. And why? After that God hath condemned wicked intentes: he proceedeth still to the condemning of evil lusts too. And that ought to stand us to a double use. The one is, that we must pray to God the earnestlyer, to govern us with his holy spirit, and to cleanse us from all vices and corruptions, & that having prayed unto him, every of us should enforce himself, and as it were do violence to our nature, and to all our senses and powers of mind, forasmuch as there is nothing in us but rebelliousness against the Law of God, even as Saint Paul speaketh not only of men's wills, 
Rom. 8.7.  when he saith: that men in their own froward nature are enemies to God, but also of their affections and thoughts. He useth a word there, which extendeth even to the thoughts that we conceive. Al of them (saith he) are enemies unto God.  
Seeing it is so: let us assure ourselves, that when we have taken never so much pain to hold ourselves imprisoned under the awe of God: yet there will scape many evil lusts from us, the which it behoveth us to bewail before God. And so the first point is, that we must be earnest in calling upon God, to govern us by his holy spirit, and do our endeavour and diligence to bridle ourselves in such wise as satan may not have any hole to enter at, nor be able to make any breach upon us, to win the possession of our hearts: but that we drive them a great way of, so as if we perceive any thought tending unto evil, we straitwayes prevent it and set a bar in the way saying: No not so, Thy God must have the whole dominion of thee, so as he possess, not only thy heart, but also all thy senses. And for the second point we must learn to condemn ourselves, that we may glorify God in confessing ourselves to be all guilty, and that if he call us to a reckoning, we be all undone and cast away, if he use rigour against us. To that point must we come, or else we shall never profit in God's Law as we should do. But here it might be demanded, seeing that God knoweth men's frailty, why he doth not either strengthen them better, or else make a Law that were less strait and severe? For it should seem that God meant to oppress us, when he forbiddeth wicked lusts, and thinks it not enough for us to yield him obedience in our wills, without adding of the other word. And that is the cause why scoffers say that God meant to mock men in his law, and intended (as ye would say) to forbid men to scratch, when he made them to itch. But we must come to the cursedness that is in ourselves: namely that we have neither thought nor affection in us, (as I said afore) but the same is disobedient to God's righteousness. Therefore let us not wonder though there be such a battle between God's law & men's lusts. For why? when we have thoroughly searched what is in us: we shall find nothing there but utter corruption and damnable vice: for we cannot conceive so much as one thought which tendeth not to evil. Forasmuch as it is so: behold, God giveth us here a perfect rule of all goodness and righteousness. Needs therefore must there rise up as it were a thundering, and the fire & water must needs show their contrary workings▪ Now there is less agreement between man's nature and God's righteousness, than is betwixt fire and water. Therefore let us not think it strange, that God doth so repress all our lusts And when we hear the blasphemies which the scoffers that I spoke of, do spew out: let us abhor them as monsters. For instead of glorifying God for his righteousness, they come dashing against him like wild and mad beasts. Thus much concerning this point of the frailty of men.  
Now although it be such: yet is it not to be marveled at, that God hath condemned it in his law. Why so? For in ordering of our life and in showing us how we should walk, God respecteth not what we be able to do, nor the measure of our strength: but what duty we own to him, & what righteousness is, although it be not to be found in us. We be God's creatures: and ought we not then to give ourselves wholly to his service? Yes certainly. That is a peremptory reason. And men may well grunt at it, but yet shall they always find proof in themselves, that forasmuch as they belong to GOD, they ought to dedicate all their senses, all their affections, and all that ever is in them both in body and soul unto him. Howbeit let us mark well herewithal, that we cannot discharge ourselves thereof: and what is the cause thereof bu● our own naughtiness? And we take that from Adam. That followeth not. For although we be held in bondage under sin, and this bondage hindereth us from well doing, and driveth us to all evil: yet howsoever we far, the root of it is in ourselves, and every man shall feel himself blame worthy, so as we shall not need to say that we be driven by any other force: but every man is carried and driven to it by his own lust. 
jam. 1.14.  And so is there no more excuse for us. Whereby it appeareth, that it is not for us to measure God's Law by our own power and abilities. Why so? As I said afore, GOD respecteth not what we can do, nor what our ability can brouk: but he respecteth wherein we be bound unto him, and he hath an eye to the perfection that is without us. That is the thing which we have to mark. And it is the thing that beguileth the Papists. For they have this principle among them, That God's Law is not unpossible to men. It is a wonder that they should be so 'straught, and that the devil should bewitch them after that fashion. For it is most evident and apparent doctrine throughout the whole Scripture, that men shall always be condemned by the Law, and that they must be fain to flee for refuge to God's only mercy. 
Gal. 3.10.  When Saint Paul goes about to prove that all men are cursed for as much as all men are sinners, and that there is not so much as one righteous man: what argument useth he? He allegeth this text of Moses, Cursed are all they that perform not the whole contents of the Law. 
Deut. 27.26  Now at the first blush, it should seem that Saint Paul reasoneth amiss, and that the said allegation is impertinent. Well then, it is said that all such as transgress God's Law are cursed: but yet it followeth not therefore that all mankind is accursed. For if a man keep the law and discharge his duty: in so doing he is exempted from the sentence of condemnation. Some then there are to be found that have performed the law: and therefore all are not accursed. Yes. But Saint Paul presupposeth, that the law is unpossible. And if he should not presuppose that: he had spoken as a witless and unreasonable man. Therefore we see that the Papists have taken a ground that is clean contrary to God's spirit: and surely he besotteth them in such wise, as they know not the very Apsie of the Christian faith and Religion. So then let us mark well, that when we treat of God's law, we must not measure it by our ability, nor look what we can do: but we must look what we own unto God. Yea but say they, not so: how shall we do then? For to their seeming all the world should be damned. It is true, and so is it meet that it should be: that is to wit, that we should all be damned, if we will not have salvation in jesus Christ. For how shall we seek God's grace, unless we think we have need of it? Men will not beg by their good wills. So long as we think ourselves to have any righteousness of our own, we will not pass to seek any else where than in ourselves. Therefore it behoveth us to be utterly rid of it, and to feel God's wrath and death lying heavy upon us: for without that, we will never vouchsafe to submit ourselves to God to obtain mercy. But this deserveth to be laid forth more at large.  
Therefore let us bear well in mind first of all, that when we feel any sinful thought in us, and our lusts do tickle us unto evil: we be guilty before God. But here it might be demanded, how then? If a man do but conceive a thought, so as he not only hath no will to abide by it, but also misliketh of it even before he have felt any sting or prick of it: is this sin? Now there are thoughts which touch not our heart at all, neither are we moved with them, neither do we conceive any evil desire. A thought cometh upon a man as it were sleeping, and it flittereth afore him. What? so as his heart is moved with it, or his desire inclined to it? No. When it happeneth but even so to us, surely it behoveth us to bewail it before GOD, and to consider that if we were not held back by his grace: there were a gap open for Satan, and he would by and by win the advantage of us. Therefore we must still sigh in this case. But yet doth not God impute this for sin.  
The second point is, when we not only conceive some evil thought in our mind, and some thing presenteth itself before us: but also we be somewhat moved with it, so as we feel some sting of Satan pricking us, and then is the sin conceived: that is to say, although there be no consent as they term it, nor any resolute purpose: yet is the sin full shaped before God, and it is damnable. It is expedient to allege examples hereof. It may be that a man beholding another man's house or ground, conceiveth some light imagination, and yet is no whit moved therewithal in his heart, ne hath any desire to say, I would this were mine, but passeth it over and sees it but vanity. He can not let the coming of it into his mind, but yet (as I said afore:) although it be not matched with any evil affection, GOD doth thereby warn us of the infirmity that is in us, and it behoveth us to humble ourselves, and to be sorry, and to consider that it is such a fault already, as we are well worthy to be condemned for. For let us see if this be to be found in the Angels of heaven. No undoubtedly. And yet the righteousness of the Angels is hardly and scantly answerable to the Law of God. In deed there is a righteousness of God (as we have seen in the Book of job) which surmounteth the righteousness of the Law. 
job. 4.18.  But though the Angels of heaven give themselves never so much to the keeping of God's law: surely the uttermost that they can do, is but to frame themselves to the rule that is given us here. Now than we see how it is a fault already, for the which men ought to condemn themselves, though they have not had any wicked thing presented before them, but even a little heartrising, so as a man should say, I would, and yet for all that he doth very suddenly beat it back, and yieldeth not thereto, though I say, he so cut it off, yet is he guilty of that coveting or lusting whereof mention is made here. And seeing it is so, let us learn to condemn ourselves in all respects.  
Again let us look that we condemn ourselves double, when we have not only had some heartrising to provoke us to evil: but also some settled affection by nourishing the said heartrising, as when a woman breedeth child and nourisheth the conception till it come to the birth. 
jam. 1.15.  Now then, when we have given head after that fashion to our evil lusts, so far forth that our will is overcome, and we rest upon the evil to consent unto it: behold (say I) there lieth a double condemnation upon us. And then must we bewail our wretchedness yet more because we see a double condemnation hanging over our heads, unless GOD of his infinite goodness do spare us. Thus ye see what we have to mark.  
But now herewithal we must resort to the remedy. For we should fall into utter despair and confusion, if we had not God's grace to secure us withal. Therefore if we acknowledge ourselves blameworthy in all respects: then doth GOD call us to him, and show us that although the wicked lusts which are in us, be sin of their own nature: yet he will not impute them to us for sin. Then if it be demanded whether evil lust, be imputed for sin to the faithful: I say no: but they be two divers things. For if ye have an eye to the nature of the vice: ye shall ever find it to be sin: but yet GOD pardoneth it. After that manner shall no evil lusts be laid to the charge of the faithful, for as much as they be forgiven through God's free goodness: and we know also that all our spots are wiped out by the blood of our Lord jesus Christ: 
1. john 1.7.  and thereof is Baptism a good warrant unto us. 
Eph. 5.20.  For there have we our spiritual washing, to cleanse us from all the filth and uncleanness that is in us, that we may appear pure and clean before GOD. So then our wicked lusts shall not come to account. Nay (which more is) even the deadly sins, notwithstanding that they proceed even into the act or deed doing, shall not be imputed unto us: verily even because (as I said before) God respecteth not that: and yet notwithstanding he will that we have an eye to it. Howbeit, if any man beguile himself by bearing himself in hand that he hath not conceived any wicked lust: it causeth GOD to call him to account. And why? For in as much as men sooth themselves, it is meet that they should be condemned. And for the same cause hath the Devil brought to pass to blear men's eyes by making them believe that none of all those things is sin: in so much that we see how the Papists imagine, that even the grossest faults that be, are blotted out by the sign of the Cross, or taken away with the sprinkling of holy water. To their seeming they be matters of no weight, and they dally with God as with a little baby. But on the contrary part let us always bear this in mind. And for as much as we be not only too negligent, but also inclined to soothe ourselves in our own vices: let us take this lookingglasse to behold ourselves in. Let us not deceive ourselves. A man may be smeared or grimed, and every man shall laugh at him, and yet he himself shall not perceive it a whit. But if he go to a glass, and there spy his face all bespotted, he will shrink away and go wash it of. Even so must we do. Surely the whole Law of God is as a glass to show us our foulness, to the intent we should be sorry and ashamed of our lewd doings. And if we will have a true looking-glass, we must come to this present commandment as I have said already. For as long as we read no more but Thou shalt not steal, Thou shalt not murder, Thou shalt not commit adultery▪ all is well, every man will bear himself in hand that he is not guilty. But when we come once to this point, Thou shalt not lust: it is a sharp lancing knife wherewith God lanceth deeper, to search not only the bottom of our hearts, but also of all our thoughts, imaginations and conceits. There is not that thing in us which cometh not then to trial and knowledge. In so much that the things which we took to be no faults at all, must be condemned before God, and he must have the judging of them, unless we play the judges with ourselves aforehand. And herewithal we have to magnify the mercy of our God, 
Rom. ●● 23.  in that although we be faulty so greatly & so many ways, yet notwithstanding he accepteth us for righteous. Let us make comparison here between the righteousness which we obtain by faith, and the curse that is upon us. Whereinto be we plunged? Are we faulty but in some one offence, or in some two or three, or in some certain number? Nay we be plunged in such a gulf, that if we begin once to fall to reckoning, we must needs be confounded. A hundred Millions of faults is not the hundred part of the offences that we have committed before God. Then are we so guilty, as there is none end nor measure of our sins. Yet notwithstanding God receiveth us to mercy, so as we be counted as righteous before him, as though there were such full soundness and perfection in us, that nothing were amiss, but that we had performed the whole Law. Seeing then that God forgiveth us such an infinite number of offences, and clotheth us with his own righteousness, through the operation of the death and passion of our Lord jesus Christ, in as much as we lay hold by faith upon the grace that is purchased for us, and do him the honour to say, Lord, it is in thy mere and free bestowed goodness that our salvation consisteth: doth it not appear therein, how much we be bound unto him? Yes. So then, when God's Law hath brought us to our wits end, not only because of the infinite number of our lusts, but also because we should lie buried under them as under huge mountains, if God should deal rigorously with us: let us call to mind that God's intent is not to leave us in despair, but to lift us up again as soon as we be sunk down. When he sees our feebleness, he reacheth us his hand, and calleth us to him, and will have us to be comforted, for as much as he of his mercy layeth not any of all our sins to our charge. Thus ye see how the faithful cease not to be of good cheer, though they be so condemned in themselves. But yet must we begin at this end of being utterly dismayed in ourselves, that our Lord may deliver us from the dungeon of death, and we acknowledge that our salvation consisteth in his only grace. Howbeit let us notwithstanding live warily and keep good watch, assuring ourselves that when we have travailed never so much, and taken never so much pain to serve God, so as we have on the one side eschewed all occasions of evil, and on the otherside subdued our affections, & lusts, & also endeavoured to repress all wicked thoughts: yet we must not cease to condemn ourselves still, and to stand still in awe. Although we have had victory through the grace of God, and sin hath not overmastered us: yet doth it dwell continually in us, and there is still some uncleanness and spot in us. Therefore let us sigh, and let us sigh in such sort, as it may sharpen us to do our duty. We see how S. Paul speaketh of it. After he had profited as much as might be, and was come to an Angelical holiness: yet notwithstanding he saith still, wretch that I am, who shall deliver me from this body of death? 
Rom. 7.24.  And what is the cause that he considereth death in himself, but for that he saw sin there? Nevertheless let us understand that we must not be out of heart. Although we perceive a Million of sins day by day in us: yet must we still pass on further. And therefore when Saint Paul exhorteth the faithful to eschew sin: He saith not. 
Rom. 6.12.  Let not sin dwell in you: but he sayeth, Let not sin reign in you. In deed it were to be wished that sin dwelled not in us: but seeing it is in us, yet must we not be too much discomforted. For whereas it is said that sin dwelleth in us: first it warneth us of our wretched state: and secondly it willeth us to consider that we must be occupied in continual warfare, and therefore flee the earnestlyer to our God for succour, praying him to strengthen us with his power, by the grace of his holy spirit which he hath given us for our Lord jesus Christ's sake.  
Now let us fall down in the presence of our good God, with acknowledgement of our faults, praying him to make us feel them better, and that we may learn to frame our lives to the obeying of him, which beholdeth not only our outward works, intentes and affections: but also even all our thoughts and conceits. And for as much as we can not attain to such perfection out of hand: let [us beseech God] that the same may be an occasion to humble us: and therewithal to stir us up continually to fight lustilyer, so as every of us may enforce himself to correct the vices that are in his nature, until our Lord having rid us from this corrupt flesh, do cloth us again with his own righteousness, and fashion us all wholly like to his glorious image. That it may please him to grant this grace, not only to us but also to all people, etc.   

On Tuesday the xuj. of july. 1555. The xlij. Sermon, which is the thirteenth upon the fifth Chapter.  
22 These are the words which the Lord spoke to your multitude, upon the Mount from the mids of the fire, out of the Cloud and darkness, with a great voice. And he added no more thereunto, but wrote them in two tables of stone, and gave them unto me.  
FOr as much as we find not a better excuse of our lewdness & disobedience towards God, than to plead ignorance: we could find in our hearts to have always that shrouding sheet, so as we might say we understand not what GOD sayeth, or that he speaks not unto us, or else that his voice is too far off for us to hear. But GOD foreseeing such lewdness, meant to prevent all that men could allege, to the end they might have nothing to defend themselves withal. And therefore in setting forth his Law, it was his will that the doctrine which is contained therein, should be uttered with a loud & shirle voice. Yea & he spoke it not only to three or four, but to all the people, both great & small without exception. Besides this, 
Matt. 5.18.  it was his will that the law should be put in writing, that it might continue, and not serve for one age only, but stand in force and authority to the worlds end. And that is the cause why it is said in this place, That God spoke with a loud voice. Hereby Moses showeth that the Law is no hidden doctrine, and that men can not allege that they be not of sufficient learning: for not with out cause did God so lift up his voice, when he intended to give a rule for men to live by. It is added expressly, That it was done to the whole multitude. As if he should say, It is true that God hath chosen men from among you to govern you, and that he hath given them his spirit: but yet for all that, he will have his law known even of the rudest and most ignorant, 
Psal. 19.8.  so as it may be a wisdom common to all men. That is one of the points which we have to mark here.  
The second is, That God added not any thing more, after those ten sentences. Wherein Moses doth the people to understand, that this briefness which God useth, aught to encourage us to receive the things that he speaketh. For if he should lay great volumes before us: we might reply, that all our life would not suffice to study them. God therefore was not overlong in giving us his word. There are but only ten verses of them. Let us count them upon our fingers, and we shall have instruction enough in all things that are requisite for our life. Yea & herewithal Moses meant to do us to wit also, that seeing God hath given us such a sure rule, as he intended not to add any whit at all to that which he had spoken already: it behoveth us to hold us to it, and it is not lawful for any creature to add aught unto it. Thus much concerning the second point.  
For the third point he rehearseth that again which he had said heretofore: that is to wit, That God in setting forth his law, 
Deut. 4.11.  spoke from out of the cloud, and that the mountain smoked, and that there were flames of fire, and flashes of lightning flew to and fro. Whereto tendeth all this? That the doctrine might carry the greater Majesty, and that men might be moved to humble themselves reverently before GOD, and to submit themselves wholly to his word, and to obey the same. These are the three notable points which Moses rehearseth here, before he proceed to the rest.  
Now as touching the first, let us remember what hath been said afore, that is to say, That God spoke loud and shirle: and not to a few folk, but generally to all the people: which thing was done to make us understand, that God's word shall be clear and certain to us, so we play not the deaf folks wilfully. True it is that our wits are so weak, as we shall never understand one word of the things that God speaketh to us, except he enlighten us by his holy spirit: 
1. Cor. 2.13.  for the sensual man understandeth not the heavenly things. Those than are too high for us. But whereof cometh that fault and vice but of our own blindness? Yet notwithstanding, God's truth, as in respect of itself and in it own nature, is easy & open enough: and therefore let us not charge it with darksomnesse. Again, what is to be done, if we would have God to make us profit in his word? Let us be lowly and of small reputation: for it is not in vain, that he hath promised to teach the lowly. 
Psal. 25.9.  Then let us not trust to our own wit, let us not come with overweening and loftiness, as though we thought ourselves of sufficient capacity to judge of the things that shall be said unto us: but let us rather beseech God to open our eyes and to reach us his hand, and let us confess that we have not the aptness to profit in his school, further forth than he giveth it us. If we be at that point: let us not doubt but that God's word will be easy to us, and we shall understand what he intendeth to say. Hereby we see what wretchedness hath been in the world, whereby the common people, and well-near all other men have been plucked back from reading the holy scriptures. For it hath been an opinion, that it belonged to none but Monks & Priests: yea & in the end there was such beastliness, as it seemed that divinity ought to be locked up in chests or caskets. But yet for all that, this record hath endured, and must endure to the worlds end, namely that God hath spoken with a loud voice, & not hidden or shrunk himself aside into some little odd nook. Therefore it was too shameful a thanklessness, that men have so left God's word as it were in a wilderness. And we ought to mark this text so much the more, where it is said, that God spoke not to some Doctor only, but to all the people in common, yea even to the very simplest sort of them. In respect whereof we have cause to magnify the goodness of our God, in restoring the benefit unto us, whereof we see the most part of the world bereft, for their churlishness and recklessness sake, so that now adays God's word soundeth among us, and we may read it, and be partakers of it both openly and secretly, and the treasures thereof are set forth to us, so as we may enjoy them: and that is an inestimable benefit, which we ought to magnify. Again let us be diligent in giving ear to our God, and let no man allege excuses to shift himself from him. For seeing that God speaketh to all the company of the faithful, even to as many as are baptised in the name of our Lord jesus Christ: let every man on his own behalf and in his degree, endeavour to profit thereby, and let all of us in common take God for our schoolmaster, and be ready to hearken to him whensoever it pleaseth him to speak unto us, which thing he doth daily. Thus much concerning the first point, where it is said that God spoke to the whole multitude.  
Now let us come to the second point, that is to wit, That he added not any thing: and that is to the end that we should be the willinger to hear what is contained in the Law. It is true that all that ever is set down in writing by Moses, belongeth to the Law. Likewise the things that the Prophets have left unto us, and finally that which is added in the Gospel, contain all one substance. And though the Bible be very great yet notwithstanding GOD hath made it all to ame at one certain mark, to the intent we should not go wandering at rovers, nor be driven to make too much seeking whither we should go. For why? All is referred to ten verses, as I have said already. Let us reckon upon our fingers, and we shall have God's commandments, we shall have a sum of the things which we ought to bear in mind, that we may be good scholars to Godward. Seeing there is such briefness, must in not needs be that men are too froward, if they refuse such teaching, and can find no leisure to profit in God's word? Now then, let us forbear all such trifling replies as this, Oh sir, the holy scripture is a deep sea, it is a bottomless pit. If a man would enter into it, how should he get out again? Let us allege no such things. 
1. Pet. 1.12.  It is true that in the scripture God showeth such secrets, as even the Angels do reverence. It is true that we can have but a small taste of them so long as we be in this world. 
1. Cor. 13.12  It is enough that we know in part (as saith Saint Paul) & darkly, and that we see the things now as it were through a glass, which we cannot see as yet face to face. All this is very true. But yet for all that, God hath so abased and applied himself to our slenderness: that the things are become easy unto us, or at leastwise we conceive so much of them, as is available to our salvation. If we meet with things that are doubtful: let us have this modesty with us, that we rush not too far forward, till we have first asked counsel at God's mouth, knowing that we be yet far of from our perfection. Yet notwithstanding, we may always glory, that according to the ability that is given us, our Lord will not leave us in doubt and ignorance, without giving of us such certainty, as we may walk safely on our way, so as we shall know that his calling of us to him is not in vain, and that we be not let lose to run at rovers: but that we have a certain mark set up for us to run at, whereunto if we hold on our way, we ought not to mistrust that we shall miss, forasmuch as we have so good direction. Therefore let us bear in mind, that our Lord speaketh not here according to his own nature.  
For if he should speak in his own language, should it be understood of mortal creatures? Alas no. But how is it that he hath spoken to us in the holy scripture? As nurses do to their little babes. 
1. Cor. 3.1.2  Saint Paul saith that he did as a nurse doth with her little children, when ●ee preached the Gospel. And in speaking of himself, no doubt but he showeth the goodness of God, who ruled him after that sort by his holy spirit. And look what was in Paul: the same do we find likewise in Moses, and in all the prophets. Then let us mark, that God made himself nurcelyke, who talketh not to her little babe as she would do to a man, but hath a respect of the child's capacity. So then, GOD did as it were stoop, because we should not have understood what he said, unless he had lowlyed himself unto us. That is the cause why that in the holy scripture, he shows himself the rather like a nucre, to the intent to conceal his high and infinite majesty, whereunto we could not attain, no nor once come near it. Seeing that GOD hath yielded himself so courteously unto us: there hangeth the grievouser condemnation over our heads, if we endeavour not to profit in the doctrine, which is (as ye would say) chawed to us aforehand, to the intent that we should do no more but swallow it down and digest it. Furthermore let us mark well, that where as Moses saith, that God added not any thing to these ten sentences: it is to the end that this briefness should stir us up, and encourage us, knowing that God's intent is not to make us to wander as in a thing that hath neither brim, nor bottom: but to set us down these only ten sentences. True it is that he expoundeth these ten sentences by Moses, and consequently by all the prophets: and in the end we have had a final exposition of them, 
Heb. 1.1.2.  made by our Lord jesus Christ, as it is given us nowadays in the Gospel. But what for that? Yet have we still this one mark to aim at, that there are but ten sentences. Sith it is so, must it not needs be that men are too froward, when they despise such grace of GOD, and cannot find in their hearts to come to him when he entreateth them so gently? Yes. So then this is the effect of that which we have to remember here concerning the easiness which Moses showeth to be in God's word.  
And by the way let us mark also, that he intended to cut off all occasiion of quarreling, to the end we should learn to be contented with the simplicity of the law: that is to say, that we should not fall to controlling of GOD, by adding of collops and morsels of our own to his word. For when he spoke: he spoke once for all. And he will have us to hold ourselves to that which he hath spoken, as we shall see hereafter, where he forbiddeth us straightly to serve to the right hand or to the left, 
Deut. 5.32.  or to add any thing at all to the doctrine thereof. And in deed, seeing that GOD himself hath not added aught unto it: what are we, that we should presume to take upon us above him? Think we that when GOD gave his Law, he had lost his remembrance, and witted not what was for our profit? Can a man bethink himself of any thing that is unknown to God?  
Again moreover, when as our Lord hath applied himself so familiarly unto us: think we he meant to teach us by halves, and to leave us in the midst of our way? No. Then let us remember that seeing God added not any thing after he had once spoken those ten words: it becometh us to yield ourselves wholly to the simple doctrine that is contained in his Law, without interlacing of any thing of our own, assuring ourselves that our perfect wisdom is to obey our God. Had this been well observed: we should not be so greatly cumbered nowadays in correcting the corruptions that reign in the world. For whereof came the corruption of God's religion & service, that is is to be seen in the Popedom? The Papists vaunt they serve God, when they use their kyrieleysons, their holy, holy, holy, their ceremonies & other petty trash. And why? Because they took upon them to add to God's word, so as they thought it not enough to serve God after his own devising: unless men also did forge what they listed in their own brain. Therefore all that ever is termed by the name of God's service in popery, is but toys of men's invention. And not only so: but also the saying of the prophet is fulfilled in them, 
Esa. 29.13. jer. 11.13.  namely that they have despised Gods commandments, and in the mean while given themselves to their own inventions. The world sees what mischief hath ensued through this devilish malapeartnesse, that men durst disguise God's word with their own dreams and dotages. So much the more therefore doth it stand us in hand to mark this text where it is said, that after GOD had once spoken, he added not any thing to that which he had said. And in deed, (as I said afore) it is an horrible blasphemy, when men take upon them to find some better thing than is contained in God's law. It is all one as if they would reprove him as a liar, or say he was misadvised, or that he had forgotten what he should have commanded. But can men find any better way? No. Then let us learn to submit ourselves in such wise unto God, as we may always bear in mind, that when God had once spoken, he made a final end and conclusion, as if he should have said▪ Hold ye there, these are my bounds and lists: whosoever goes any further, he shall break his neck: so as there will be nothing but falling, if we keep not the right way which God hath made and hedged in after that fashion. And although God speak not presently after a visible manner as he did then: yet ought we to bethink us oftentimes of this lesson which is contained in his law. In deed God spoke not twice: but he spoke once for all, as they say. We on our part ought to hear it often, according to this saying of the threescore and second psalm, 
Psal. 62.12.  the Lord hath spoken once, and I have heard him: but my hearing of it was not for once and away, I have heard it twice. Hereby we be warned, that it is not enough for us to bestow one days hearing upon the things which our Lord hath willed to be set forth in his name: but we must mind them continually. Then let every of us occupy himself in them morning and evening all the time of his life, 
Psal. 1.2.  and let us not cease to record well the things which our Lord hath told and declared unto us. For though we should apply ourselves to them all the days of our life: hardly should we attain to the one half of our journey. It is true (as I said afore) that our Lord will instruct us so far forth as shall be expedient for our salvation: but yet for all, we shall always find ourselves to have need to profit more and more in God's word. Therefore let us be diligent, and let us not think our labour lost when we take that way, and apply our whole study daily thereunto, so as we never leave searching and seeking out of the things which our Lord teacheth us. Thus ye see how we must put this sentence in practice, where it is said, that our Lord added not any thing more.  
Now let us come to the third point, which is: that he spoke from the midst of fire, Clouds, and whirlwind. In deed this hath been expounded already heretofore: Howbeit forasmuch as it is repeated by Moses: let us mark that it is not superfluous. And in deed, it cannot be told us too often, that God's word ought to carry a majesty towards us, to make all our wits to stoop and to submit themselves to it. And why? First we see there is such pride in men, as they cannot bow their necks. It is true that they will not say that they intent to resist God or to bid him battle: but whatsoever they say, are they pliable and meek as they ought to be? No: they come far short of it. Again, there is a blockishness in us, so as we dote upon these worldly things. We cannot raise up our wits to apply them to the hearing of God. We cannot attain to that spiritual wisdom, because our wits are occupied afore hand about the affairs and cares of the world, and we need nothing to hold us here beneath. Therefore it is greatly for our benefit, that our Lord should touch us to the quick, to the intent we may yield such reverence to his word, as it may not die, partly through our stubbornness and partly through our blockishness: that is to say because we be partly so dull, gross, and earthly, and partly so forepossessed with vanities, that we mount not upward, but are held down here in these corruptible things. And therefore not without cause did God speak from the midst of fire, clouds, and whirlwind, when he went about to set forth his Law. For it was expedient that the people should be touched with some fear, so as they might say, it is not for us to dally with our God. Seeing he appeareth to us with so great and terrible majesty: what should we do but tremble under him, and yield him such subjection as he may rule us as sheep, and we all of us bow down our necks and hold down our heads, suffering him to wealde us at his will, and giving ourselves in such wise unto him, as we may be abashed when he speaketh, and have none other desire, but only to serve and honour him, and to submit ourselves wholly to his guiding? Lo here the cause why God did so magnify his law at the setting forth thereof. He could well have spoken without the casting forth of flames of fire, without making the hill to smoke, and without having any thick or dark clouds about him: but it was his will to add all these miracles, to the intent that the people should be afraid. And therefore let us mark, that he intended to bring the prophet Isaiah'S saying to pass: 
Esa. 〈…〉  namely, that his spirit should not rest upon us, except we tremble at the presence of his word. For the thing wherein he will try our obedientness towards him, is if we do love him so well, that as soon as he speaketh, we receive his word without gainsaying, so as we think it good and agree thereunto, saying amen, not only with our mouths but also with our hearts, and serving him quietly all our life long. For Gods requiring of the service whereby he will be honoured at our hands, is to show the obedience which we own unto his word. Howbeit, forasmuch as we be so hard and heavy that we rather drag back, and cannot abide to bow down our necks to bear his yoke: we have need to be helped by all the means that are mentioned here. And therefore let us mark that these flames of fire appeared not for that time only, to serve no more but them that saw it▪ but also to the intent that the Law of GOD should bear record still at this day, of how great authority it ought to be, and to the intent the remembrance thereof should be renewed unto us, that by calling to mind what happened at that time, we may be humbled under the majesty of our God, and that whensoever we go about to advance ourselves, or to be tempted with presumption and pride, the burning fire that made the people aghast at that time, & the thickness and darkness of the cloud, and the sight of the smoking mountain, may come before our eyes and serve to hold us in such awe, as all loftiness my be beaten down in us, and we be so wakened in good earnest, as we may come & yield ourselves to our God to deal with us as he list, and to lead us whither he will, so as we may follow him whithersoever we be called by his mouth. Thus ye see whereto we must refer the things that are spoken here concerning the smoking of the mount, the flaming of the fire, and the thickness of the cloud.  
Besides this, let us mark further that Gods appearing in whirlwinds, and thick clouds after that sort, serveth to repress men's foolish curiosity. True it is (as I have said already) that God speaketh to the intent to be understood, and therefore useth no doubtful words▪ nor goeth about the bush (as they say): but hath uttered his will so plainly, as we cannot but be thoroughly instructed, unless we ourselves be to blame for that we will not hearken to him. But yet for all this, we must not be too curious and inquisitive in seeking whatsoever seemeth good to ourselves, as we see men commonly be, who are inclined to such a desire of glory, that their ears are ever itching, to hear and know this and that. But behold, here our Lord saith the contrary: would ye feign know? Behold, here is a cloud to stop ye: see what a darkness is here. So then let us learn that if we willbe good scholars to Godward, we must not give our own desires the head, to search the things that ought to be hidden from us: but content ourselves to know what GOD telleth us, and tarry until the day of full discovery for the knowing of the rest which we cannot yet comprehend. To be short, let us be ignorant in the things that God vouchsafeth not to show unto us. For this ignorance of not coveting to know more than our Lord giveth us leave to know, excelleth all the wisdom of the world.  
Now let us come to that which Moses addeth. He saith, that the law was written in two tables of stone, and delivered unto him. Whereas he speaketh of the two tables: 
●eut. 4.13.  we must call to remembrance what hath been treated of heretofore: namely that God could well have written all his law in one stone: but it was his will to write it in two that the distinction might the better lead us to the understanding of the things contained in the law. For we see that our Lord doth as it were chaw the things to us which are set down there, to the intent we should not allege that he speaketh to high for us. Because there are two principal points of our life: our Lord hath divided his law into two tables, of purpose to make us to know how we should behave ourselves towards him, and also how we ought to live with our neighbours. Is a man desirous to rule his life aright in all perfection? First he must give himself to the serving of God, so as he be sure what things God requireth and alloweth: and secondly he must live so uprightly and evenly with his neighbours, as he may show by his doings that he is the very child of God. The first point than is, to know how God will be honoured at our hands: and the second is to yield our neighbours their dews, and to keep this indifferency of nature, of doing nothing to another, 
Matt. 7.12.  which we would not have done to ourselves. So then, in the one table God hath showed how he himself will be served, accordingly as I have told you already that he did set himself alone there, to the intent that men should not invent new Gods: declaring therewithal that he will not be resembled by any images or puppets: but that forasmuch as he is a spirit, 
john 4.24.  he will have us to serve him spiritually, and not to devise one thing or other on our own heads, but to yield him spiritual service: & more over that he will have his name sanctified, by our exercising of ourselves in his word, & specially by forbearing [our own wits, 
Esa. 58.13. ] & by renouncing our own imaginations & affections, so as we rest from our own doings, to suffer ourselves to be governed of God. These are the things contained in the first table. As touching the second, we have seen how he commanded us there, to honour our father & our mother, and how he forbade us murder, whoredom, theft, evil speech, & all manner of wicked lusting or coveting. That is the cause why God divided his Law into two tables.  
Now then, will we lead our life aright? Let us always have regard, first to honour our God, & afterward to live uprightly and indifferently with our neighbours. For there are some that forbear to do harm to their neighbours, but in the mean while they make no reckoning of God: but they think they shall go quite & clear, so no man complain of them in the world. And I pray you what matter is it though we steal not from men, if we rob God of his honour? Is it not a heynouser crime to rob God of his honour, than to rob a man, or to cut his purse, or to rifle his coffer? Yes. Then let us not think we have all done, when men cannot indite us nor complain of us. For the case standeth upon yielding unto God that which he demandeth, the which also is dew unto him. For we be bound to honour him all our life long. Therefore it standeth us so much the more in hand, to apply our minds to the keeping of the first table of the law, so as we lead not a philosophical life like the heathen, only to behave ourselves honestly among men: but specially that we have God's honour in estimation & make that the first point which we begin at. Likewise there are some others which will needs carry a countenance of devotion towards God, and of great zeal to serve and honour him: and yet when they come to be conversant among men, they pill, they pole, they quarrel, and they be full of cruelty, envy, and malice. But let us mark that God hath not separated the two tables of his law. In deed he hath put a difference betwixt them: but he hath not delivered to some men the first table, and to othersome the second to keep. He hath said, this is my law: and look what I have joined together, must not be put asunder. True it is that ye must be put in remembrance of the love that ye own to your neighbours, that ye may go through with it: But yet notwithstanding, when ye have discharged yourselves of that point, ye must frame yourselves to the other also. Likewise when ye shall have showed great devotion in the worshipping and serving of me: ye must not be careless to live justly and uprightly with your neighbours. Also there are many that be desirous to serve God: but after what sort? Even as the papists do: after their own fancy. But our lords will was to bridle us in his giving forth of the first table, to the end we should learn to serve him as he commandeth us, and not like well of any thing but that which he alloweth for good. Thus ye see whereto this saying is referred, that God wrote the law in two tables.  
And his will was to write it in two tables of stone, purposely to the intent it should continue: For it was not given for any little time, neither is it transitory. True it is that the ceremonies had an end. 
2. Cor. 3.11. Gal. 3.19. He 7.18.19. and 9.8.10. Ephe. 2.15. Col. 2.14.17  And in that respect the law is called temporal: namely because the order that had been established among the people of old time, to continue till the coming of our Lord jesus Christ, was then abolished, and things were made perfect, so as we be no more under the shadows & figures which served for that time. Nevertheless the substance and truth of the law served not for that one age only, 
Matt. 5.18.  but is a thing that shall endure for ever, and never fail. Wherefore let us learn, that Gods setting forth of his will at the going of his people out of Egypt, and his speaking to them upon mount Sinai was after such a sort, as he provided and took order therewithal, that his doctrine should stand in force for evermore. And for that cause did he set down his law in two tables of stone, and not write it in barks of trees as the manner of writing was in those days, or (as we might say nowadays) in paper or parchment: but his will was to engrave it in stone as an everlasting monument, to confirm us the better in the things that he had said. For he was not satisfied with the speaking of it for that only day: but by engraving it in stone, his intent was that we all our life long, should give attentive ear to hear what he told us. Yet notwithstanding, surely Gods engraving of his law in stone after that sort, would serve to small purpose, unless it were also engraven in our hearts. 
2. Cor. 3.3.  What is to be done then? Let us assure ourselves that the doctrine which God setteth down unto us, is behoveful and necessary for us, and yet it should stand us in no stead, unless he added a second grace, which is, that the thing which he hath uttered be forthwith printed in our hearts and bowels. Then like as God wrote his law at that time in two tables of stone with his finger, that is to say with his power: so now he must be fain to write it with his holy spirit in our hearts, which are stony and hard as the prophet showeth, where he prayeth God to give us hearts of flesh, 
 that may be soft, lieth, and pliable to receive whatsoever he shall say. Now then seeing that God hath showed us visibly, that it belongeth to him to write his Law, that it may be well known: let us beseech him to vouchsafe to write it in us now adays by the power of his holy spirit, to the end we may hold it fast, as the devil may never wipe it out of our rememberances, do what he can.  
And herewithal Moses concludeth, that the Law was delivered unto him to be the preserver and keeper thereof, and to be the minister and dealer forth of it to the people, so as every man might acknowledge him for a Prophet. For otherwise he could not have executed his office, nor have builded God's Church, except men had known that that charge had been committed unto him. Likewise now adays, if we were not persuaded that it is Gods will, that his Gospel should be preached by the mouths of men, and that there should be shepherds in his Church to bear abroad his word: who would vouchsafe to come together? Neither I, nor any other creature is of ability to train men to come to receive the things that are to be uttered by my mouth. When I speak here in the name of God, and men give ear to the doctrine, to submit themselves to it and to do him homage: it is more than all the laws and proclamations of kings and Emperors can do. Is the mortal man the doer thereof? No. But when we once know it to be Gods will, that this order should be in his Church, and that it should be kept unviolably: namely that there should be shepherds to bear abroad his word and to expound the same, which should be as messengers to bring tidings of the forgiveness of sins in the name of our Lord jesus Christ, and to rebuke, reprove, comfort, and exhort: when we (I say) do understand it to be God's will, that there should be such government in his Church: then are we ashamed to withstand him that hath created and fashioned us. So then, ye see now why Moses said in this text, that God delivered him his law for himself. Truth it is that God gave it for all the people in general, as I said afore. Why then is Moses now the possessor of it? It should seem that God meant to bereave all his people thereof, and that none should be privileged but Moses, so as the law should be restrained unto him, and the residue be as it were shut out from it. But it is not so. For although the Law was given for all the people: yet was Moses made the protector of it. And look what God hath spoken of him: we must extend it yet further, accordingly as we hear that the prophets were put in the same commission, 
Deut. 31. ●er. 1.5.7. & ●. 2.  to be as it were disposers or dealers forth of the treasure of salvation, and of God's covenant, so as their office was to show Gods will from time to time, and to bring us word of it in his name. And the general rule which Saint Paul giveth us, 
●. Cor. 4.1.  is that men must esteem us as God's ministers & as dealers forth of the secrets which he sendeth to the world. Now whereas Saint Paul saith we be dealers forth of God's secrets: he showeth us thereby, that it is not enough for us to have the holy scripture, and to read it every man at home in his house: but it is required that it should be preached unto us, that we should have this order of being taught by the mouths of men, and that there should be shepherds to serve Gods turn, to the end that by giving care unto them, we might profit more and more in the doctrine of salvation. And for the same cause doth Saint Paul say in another place, 
2. Tim. 3.15.  that the Church is the pillar of truth, and as it were the ground and standard of the truth. The Papists allege this textfull doltishly, to claim privilege to themselves to devise new articles of faith, and to load men with laws at their own pleasure. But Saint Paul meant the clean contrary: For he saith that the Church is the pillar or ground of God's truth, because that seeing God hath uttered his truth to men by his Law, and by the Prophets and Apostles: his will is that the same ministery should endure continually, namely that there should be men ordained and appointed to the office of expounding his word, and of building up his Church. Then let us understand, that after that manner the Church is the mean of upholding God's truth sound and unappaired. For when God raiseth up men endued with his spirit, to confirm us in the faith, and to enlighten us, and to show us the right way: by that mean God's truth continueth in the world, so as it is not quenched nor utterly done away. Let us mark then that Moseses meaning here, is not to make himself the only possessor or owner of God's law, and to shake off the people and to shut them out of the gate: but to utter his mind plainly to this effect: my friends, in deed the Law is common to us all, all of us are Gods children, I challenge no more to myself in that behalf than to you but yet will I discharged myself of the commission that God hath given me, which is that I should serve you for a faithful expounder of the Law, and be as a keeper thereof, that ye might not thrust it under foot, nor forget it for ever, but always be put in mind of it by me. Sith it is so: let all ministers of God's word look that they be ready prepared to serve the ignorant: and let all men consider how it is not for us only to read the holy scripture, but we must also be diligent to profit therein, and humbly come to the hearing of those whom he hath appointed to be his ministers, to give us the exposition & understanding thereof. Thus ye see whereto this text is to be referred.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, and to draw us daily to such repentance, as our whole desire may be to serve him and to please him, without seeking any whit of our own will. And that forasmuch as we be so greatly given to worldly things, it may please him to draw us from them, and therewithal to grant that we may submit our life to his will, and frame it to his righteousness, and that for the bringing thereof to pass, his word may so overrule us, as we may be governed by it, and all our whole life be framed thereafter, until that being quite rid of all our fleshly affections, we be clothed again with his heavenly glory, at such time as we shall have no more need, neither of writing nor of preaching. That it may please him to grant this grace, not only to us but also to all people and nations of the earth. etc.   

On Wednesday the xvij. of july. 1555. The xliij Sermon which is the fourteenth upon the fifth Chapter.  
23 And when ye heard the voice from the midst of darkness: because the Hill burned, ye came to me, all the heads of your tribes, and your Elders.  
24 Then said you, Behold, the Lord our God hath showed us his glory and his greatness, and we have heard his voice from the midst of the fire: This day have we seen that GOD hath spoken with man, and man is still alive.  
25 Now then: why die we? for if we hear the voice of our Lord God again, this great fire will devour us, and we shall die.  
26 For what man is he that may hear the voice of the living God speaking from the midst of the fire as we do, and yet live?  
27 Go thou and hear whatsoever the Lord our God shall say, and then tell thou us what the Lord our GOD saith to thee: and we will hear it and do it.  
We be of opinion, that where as God causeth his word to be preached unto us by the means of men, if he spoke to us in his own majesty, or sent some Angel to appear unto us, we would be the better touched, and all the world would be converted by and by, and every man obey without gain saying or rebelling: but we know not what is for our own benefit and behoof. For if we look upon our own frailty: it is not possible that God should make us feel his power, but it should be to our utter undoing and destruction. Now therefore when men are desirous that God should come down from heaven, or manifest himself by some visible token: they know not what they be, nor how frail their state is. For did they well consider it, they would be aghast at Gods infinite glory, knowing well that they were not able to abide it. Besides this, let us assure ourselves that God tendereth our welfare and salvation, in showing us his will by the mouth of men, when he ordaineth and appointeth them to be ministers of his word, to bring us such message as he knoweth to be for our benefit. Nevertheless, it was his pleasure to avow it by open proof to men's faces, that it is not good for them to hear his voice thunder from heaven. And that is the cause why he thought good to give forth his law, not simply by Moses, but by coming down in his own person, as I have declared already, and as I told you yesterday that the lightnings and whirlwinds, and the flaming of the fire, and all that is written in the nineteenth and twentieth chapters of Exodus, 
Exod. 19.18.19. & 20.18  was done every whit of it to the end that the people of Israel should learn to yeede reverence to God's word. And this lesson belongeth to us also. For God's intent was that the remembrance of those things should endure for ever, and that they should be put in ure continually. So then, we see here that God hath uttered his glorious majesty once for all, to teach us to receive his word with all reverence and lowliness.  
But yet furthermore he intended likewise that the people should be driven of themselves to say, It is not good that God should speak to us again. Only let us have a man to bring us the doctrine which it shall please him to send us. And this rule serveth to condemn us, if we follow not this people which stepped forth to say so. And if any man allege, that the things which were spoken at that time cannot bind us: The answer is easy, namely that if God should do the like at this day, that is to wit, if he should speak the things with his own mouth, which we hear at the mouths of men: it were impossible for us to abide his glory, we should be utterly undone. And therefore let us learn that this is rehearsed unto us, to the end that in the person of the people of Israel, we might understand that God applieth himself to our slenderness and infirmity, and that in vouchsafing to send us his word, to be preached unto us by men like ourselves, whom he maketh his messengers: he hath respect to our benefit and commodity: and therefore it proceedeth of a foolish and inordinate lust in us, to desire that he should appear to us from heaven, or that he should work any visible miracle: for we cannot comprehend his glory and majesty.  
Furthermore although the proper nature of the law be to fray folk: yet notwithstanding, the same may also be verified of the Gospel. For we must take it for a general rule, that as soon as we perceive God's presence, we must needs be abashed. We see how the very Angels do hide their eyes, 
Esa. ●. 2.  because God's glory is too great for them, and they be driven to confess that they be too feeble, as creatures. And what will become of us then? For we be inferior to the Angels, and besides that, we hold not still the uncorruptness of our nature. We be not as we were created: that is to say, we be not earthly men as our father Adam was, but we be utterly corrupted, so as there is nothing but sin in us: and therefore God is feign to be as an enemy to us, and we be feign to shun his throne, as offenders shun the seat of the judge to the uttermost of their power. To be short, we be but wretched worms and carrions. Now then, look how soon God cometh near us, we must needs be dismayed, yea and utterly stricken down. And therefore (as I have touched already) it is to our benefit that God showeth himself after that fashion: that is to wit, by the means of men, so as he appointeth men to show us his will as well as if he spoke himself, and he will have us to receive his word with as great reverence, as if we heard him thundering from heaven. But yet it will be good for us to understand more at large, the thing that I have touched in one word: namely that the Law frayeth us far more in comparison than the Gospel, as is declared also more at length elsewhere. And why is that? Because that in the Law God requireth that which is due to him at men's hands. But now let us see if we be able to discharge ourselves of it. No: but contrariwise we be like wretched debtors, which have not one dodkin nor dodkins worth.  
Now than we be utterly undone. For whatsoever come of it, God dischargeth us not, but showeth us that we deserve to be cursed and damned at his hand. And for the same cause, after he hath showed how the life of man ought to be ruled: he addeth this curse thundering down upon them: That they be all accursed which perform not all the things that are contained there. 
 As if he should say: All men must be feign to yield themselves guilty in this behalf, and from the greatest to the least they must all know that they be in my danger, and that I may sink them down to the bottom of hell. I do already pronounce this sentence, & there is no man able to reply against it. Behold than ye are all lost and condemned: This is the language of the Law, and the speech that God useth there: and now must not all men needs quake at it? Yes. So than it is not said for nought that the law frayeth us, and that we must needs be forlorn, so long as God listeth to demand his due at our hands with rigour. But the case standeth not so with the Gospel. 
Eze. 11.19. & 2. Cor. 3.3  For there God beareth with us, and not only forgiveth us our sins, but also writeth his law in our hearts. And moreover although we serve him but by halves: yet doth he pardon us our defaults, and as it were wink at them. And like as a father will not press his child too straightly: so doth God use a fatherly gentleness towards us in the Gospel, to the intent we should not be afraid to come unto him. In respect whereof the Apostle in the Epistle to the Hebrews, 
Herald 12.18.20  saith that we be not come to this smoking mountain, we be not come to mount Sinai to be astonished at the sight of burning fire, and at the sight of the lightnings and of all the other things that were done there to abash the people: but that we hear a gracious and pleasant melody, wherein we be accompanied with the Angels of heaven, with the souls of the holy patriarchs and other fathers that lived under the hope of life, notwithstanding that they had as than but dark shadows of it, and so GOD coupleth us with those that waited in old time for the coming of our Lord jesus Christ. Seing it is so: we must not recoil back, but go still on forward with a cheerful courage to hear our God, because he speaketh to us so kindly, and with so fatherly speech, as doth not scar away his children, but rather (as ye would say) allure them. This difference than is to be marked well, that it may make the Gospel amiable to us in comparison of the Law.  
But yet for all this we must come back again to the general principle: which is, that it is much better for us that God's word should be preached unto us by the mouths of men, than that God himself should thunder it down from heaven. And why? For let us but here the natural thunder, and by and by we be astonished, and yet is nothing expressed there, God doth but (as ye would say) bray with a confused noise. What would come of it then if he should speak to us, & show us his glory? We feel such a weakness in all our senses that we cannot so much as look upon the sun which is a corruptible creature: and how then can we behold gods majesty, if it show itself to us plainly and in full perfection? And therefore it is said that no man living can see God, and not die and be utterly consumed. Truth it is that God showed himself to Moses, and that, not as he did to the prophets, not in dream nor in vision: but with a special privilege, and (as it is said in Exodus) face to face as a man speaketh to his friend, 
●xo. 33.11.  and with so great familiarity, that he was after a sort exempted from the company of men, that he might become the more familiar with God. But yet for all that, the truth is so that GOD showed himself unto him but in portion & measure. For had he showed himself in his infinite being: what grace of the holy ghost soever Moses had received, he must needs have been utterly overwhelmed. In deed once in his life God showed him his glory more fully than ever he did: but yet for all that, he saw but as it were the back part of him. In the which similitude is expressed unto us, that when we see but the back of a man, we see not the chief part of him, (for the chief sight of a man is in his face:) so although Moses had special familiarity with God, insomuch that in that sovereign sight which was showed him in the mountain, he was separated from the state of this mortal and transitory life, and was as an Angel of paradise: yet notwithstanding he saw God but in part, as if we should see a man but on the back. Therefore let us be contented when God useth the like order with us: (that is to wit, that his word be preached unto us by men:) and let us receive it as if we saw his majesty face to face. And why? For it is good for us that shepherds are ordained to be ministers of his word, because we should be utterly confounded by the glory of God, if it were manifested to us to the full.  
And to the end that no man should have cause to complain, as though God's doctrine were not sufficiently ratified, but that it were to be doubted whether a man might hold him to it or no: therefore did he show himself in the setting forth of his law. And we have record of it here, in that the people say, It is the Lord. This day hath he made us to see his glory, and his greatness: and we have seen that it is even he that hath spoken unto us: he hath not put any other person in his place, but we have heard his voice with our own ears. This was done but once for all. Howbeit let us take the things that are reported here, to be as a record that Moses spoke not on his own head, nor devised the doctrine of his own brain, which we receive of him: but that he was a faithful steward to Godward, who advoweth him so to be, and not only ratified his doctrine with miracles, but also declared in his own person, how it was he himself that was the author of the doctrine that Moses taught. And forasmuch as it was good reason that the Gospel should be authorised as well as the Law: we have had record likewise from heaven, that the same is not a doctrine of man, but that it proceedeth of God. 
1. Pet. 1.17.18.  And this is the thing which Saint Peter toucheth in his second Epistle, saying that he & his fellows had heard the voice from heaven, whereby the father proclaimed his son the chief master and teacher of all his Church, saying, this is my well-beloved son, hear ye him.  
Seeing then that this voice hath thundered from heaven: God hath showed that we must not take the Gospel as a doctrine bred here below, but we must always have the said majesty before our eyes. Likewise nowadays if we will be Gods true disciples, we must at our resorting to sermons, remember what Moses rehearseth, namely that the law was given forth in such sort, as God was the speaker thereof. Again in the second place we must add the testimony that I am about to allege, so as the foresaid saying of God may ever ring in our ears, whereby he proclaimeth our Lord jesus Christ to be the only party whom he will have men to hear. Lo here the perfect seal whereby God's word hath full and perfect authority among us as it deserveth, notwithstanding that it be brought unto us by mortal men.  
Furthermore to the intent that men may not think that jesus Christ is not to be heard, but only in his own person: he saith, he that heareth you, 
Luke 10.16.  heareth me, and he that refuseth or despiseth you, despiseth me, and him that sent me. In deed the Pope and his champions like a sort of traitors to God, usurp that saying to maintain their own tyranny: but it belongeth as much to them as to the devil of hell. And why? for first they should bring us the pure doctrine of our Lord jesus Christ. For the son of God hath not resigned his office to men to be spoiled thereof, he will not have us governed after the liking of men: but he himself will always have the pre-eminence and sovereignty over us that was given unto him. Now then, whereas he saith that in hearkening to those whom he sendeth, we harken to him: his meaning is, that if we obey the doctrine of his Gospel, without despising of it when it is preached to us by men: it is all one as if he himself spoke to us, and we must not in this case rest upon the outward appearance. And that is it that Saint Paul meaneth in saying, that although we be brittle vessels, 
●. Cor. 4.7.  yea and as broken vessels of no value nor worthiness: yet the inestimable treasure that is committed unto us, is not the worse or of less estimation & value therefore. True it is that we cannot purchase the word of God such reverence as we feign would. And why? For we have not any thing in us (I mean of our own) whereby it may be said that God should be exalted: but yet must we approve our obedience in this behalf, namely that we deliver God his word with such boldness, courage, and power as if he himself spoke in us. And herewithal let all loftiness be corrected in this case, and let every man receive the doctrine of the Gospel in simplicity, and without disputing or scanning why we be bound to submit ourselves to mortal men. For inasmuch as it were a despising of God's son, 
Luke 10.16 Matt. 17. ●.  yea and of the heavenly father himself who ordained him to be the chief teacher, if we should not hear those whom he sendeth as his messengers: it standeth us in hand to yield in that behalf. 
Luke 9.35.  So then let us learn to bow down our necks and to bear the yoke of God's son by receiving the doctrine of the Gospel with all humility, though it be preached unto us by men.  
And as I said afore, let us think well upon the ratification that was given thereof, which ought to be enough to make us to understand, that the law was brought from God himself, and that the Gospel also was warranted and ratified from heaven, when God pronounced with his own mouth that he would have us to hearken to his son. That is the effect of the things which we have to remember upon this text. And therefore let us follow the example of those which are spoken of here, and let us not covet that God should come down from heaven to feed our humours: but let it suffice us that he vouchsafeth to communicate his word unto us.  
But it should seem at the first sight, that here were some contrariety. For first the people say, This day have we seen how God speaketh with men, and that they continue alive still: and afterward they say again: we die if God speak to us. For by all likelihood, if we have once found by experience that God speaketh to us without destroying of us: it ought to embolden us. And why? For seeing we remain alive still after we have heard the voice of God once: why should we not do so still after twice or thrice, as well as after once? And here the people say, We have heard the voice of God: but if he speak to us again, we die for it, we be undone, we be forlorn. It seemeth that they trust not to God's goodness, but rather that they be unthankful, in that they acknowledge not the benefit which God did for them in letting them continue in their strength. But we must mark how the people show here, that they will not try God any further, and that it is enough for them to have had that one experience, that the law was not a thing invented by man, but that God was the author thereof. Therefore it must be taken as if they had said thus: This day have we seen that God hath spoken to men, and they remain still alive: that is enough for us: we intent not to abuse God's patience in this case: he hath spared us to day, but we must not look that he should do so ever: he hath given us a trial for this once, & that was because of the lewdness & hardness of our hearts. For were we worthy to have him appear to us in his glory? No: but he knew that we would never be fully tamed & subdued to his obedience, except he had come in his visible glory, & made us so afraid as we had been at our wit's end. Therefore if he had not won us so by force, he knew well that we would have been always as wild beasts. But seeing it hath pleased him to pardon the fault that we have committed, & to bear with us this time: we will not fall to it again: for that were overmuch: it were a scorning of his patience. So then, this one record sufficeth us, both for our own lives and for the lives of our children, & so forth for ever to the world's end, that they which come after us may know that it is not for us to draw God out of heaven any more, as though he ought to be but our mate. Thus ye see how these two sayings agree very well.  
Now hereupon we have to note, that although God's word be of force to bring us to nought▪ yet he useth such mercy towards us, that whereas it should consume us, it giveth us life. And when I say that God's word can bring us to nought: I mean not the word alonely as Moses describeth it here: but also that if our Lord list to make us feel the power of his word, it would utterly undo us, notwithstanding that it be uttered by men. Nevertheless we see how our Lord quickeneth us by his word, specially now adays by the preaching of his Gospel. 
john 5.24.25.  For that which is spoken in the fifth of Saint john, is daily accomplished: namely that as many as hear the voice of the Son of man, are restored to life. For naturally we be strangers to God, and banished from his kingdom, and so by that means we be as it were in our graves. But here our Lord jesus Christ offereth us the remission of our sins, and God his father adopteth us for his children: and so doth he show us the light of salvation, and we be quickened again by means of the Gospel. And therefore we have good cause to glorify our GOD in that he maketh his word to serve to deliver us from death and to restore us to life, notwithstanding that it be of power to consume us, at leastwise if he turned it not to the contrary use.  
But by the way let us mark well, that if our Lord have at one time given us more than we deserve: we must not therefore take leave to tempt him, and to subdue him still to our lusts, as we see the Papists do now adays, who excuse themselves of their not coming to the Gospel, because they see no miracles wrought in our time. No surely. But whereto serve the miracles that our Lord jesus Christ wrought, and which he committed to his Apostles to do likewise? Should those serve to no purpose at this day? Ye see then that God uttered an excellent power at the first coming up of the Gospel: 
joel. 3.16.  heaven & earth were shaken at that time: there was no part of the world wherein God printed not some mark of his Majesty, to the intent that the Gospel should be authorized. 
Luke, 2.9.10 11.  The Angels came down at the birth of our Lord jesus Christ to bear witness of him: 
Matt. 27.45 51.  the Sun was darkened at his death: the vail of the temple was rend asunder to show that the sanctuary was opened, and that there was more free access to God than ever there had been: 
Matt. 18.26.  the sea was calmed: the devils themselves did homage to the glory of God which was uttered at that time: 
Luke 4.41.  and to be short, GOD showed both from above and beneath, that the Gospel came from him, (as I have told you already,) as well by the healing of diseases, as by all the other miracles that were wrought. And this served not for that time only, but the remembrance thereof continueth unto this day, and it behoveth us to receive that record to seal up our faith withal, to the end we may not doubt, but that our Lord maketh his Gospel of as great force by them at this day, as he did at the same time that they were showed. Yet notwithstanding we see how the faithless do still allege, that if they saw miracles, it would convert them. But it is certain that if they saw never so many miracles, yet would they continue in their stubbornness, & take occasion of greater rancour against God. What is to be done then? Let us learn to be contented, as I said afore. If God have given us more than he owed us, let us receive it with thanksgiving, & learn not to provoke him to wrath, nor to tempt his patience. That is the thing which we have to remember in this text, where the people saith, let not the Lord speak to us any more, for it sufficeth us that we have heard his voice once already, and that yet notwithstanding, he hath let us live still.  
And to the end that the things which I have declared heretofore may be the certainer: let us bear in mind how it is said here, Was there ever man that heard the voice of the living God, and continued still alive? Here it is showed us that the people of Israel spoke not in their name only: but as it were for all mankind in common. They say not only, who are we, but what is all flesh? And in deed, (as I said at the first,) it must needs be that men are besotted, when they cannot humble themselves. For they need no more but to look to their own state and to say, what are we? There is nothing neither in our bodies nor in our souls, but all manner of frailty, (I mean not, as we may be considered in our nature as we were first created: 
Rom. 8.7. ) But now being fallen as we be, 
Eph. 2.3.  what are we but as water that glideth away, & as a smoke that vanisheth away? Nay, which worse is, we be enemies to god, and he must needs be against us, because he findeth nothing in us but sin and frowardness. And therefore when we be tickled with our fond lusts, so as we would feign that God should work miracles, and that we might hear Angels from heaven: let us repair to that which is told us here, and say, What is all flesh? Let us (say I) enter into consideration to see what we be: and our own unability will teach us sufficiently, to praise God for not making us to feel his presence to consume us and confound us: but to make us feel it in such wise as it may draw us to him with amiable gentleness, by hearing men like ourselves, and our own brethren speaking as it were in his person.  
And whereas the people of Israel say, What people is it that ever heard the voice of the living God, and continueth still alive, as we have done: it is to show that this deed of his should not be drawn into a common example, [so as others should look to have him do the like.] And therefore let us not say, why doth not GOD speak to us now adays after a visible manner, as he did upon Mount Sinai? It pleased him so to do: but it is not for us to load him with any law, or to bind him to do still as he hath done once heretofore. Therefore (as I said erst) let us not abuse God's grace, neither let us fall to disputing with him, to say, seeing that God did so at other times, why should he not do the like now adays? For when men advance themselves after that fashion, it is a devilish presumption. Wherefore let us yield God so much honour, as to give him leave to manifest himself to us as he himself listeth, and as he knoweth to be expedient, and let us not bind him to any necessity, under colour that he hath vouchsafed to show some special favour at some time before. Let not us threape upon him to do the like again, but let us be contented with his single will, for it becometh us to be subject thereunto.  
In the end it is said, Go thou to God, and hear what he will say to thee, and bring us word thereof, and we will hear it and do it. Hear we see first, that the people desireth Moses to be their Spokesman, and to bring them word what he receiveth at God's hand. Now this is written for us, that all men should submit themselves to the order that GOD hath set in his Church. For (as I have said afore) his will is to speak to us by the mouths of men. That is the cause why he would there should be Ministers. 
Matt. 28.19.  It was not devised by men: but our Lord jesus Christ hath told us that he will have that kind of government in his Church. 
Luke. 10.16.  Now then, that there should be shepherds in the Church, to preach godly doctrine, which it behoveth us to receive for our own salvation: it is an inviolable ordinance, and such a one as proceedeth from GOD. Sith it is so: let no man strive against it, but let us bear it patiently, and when GOD raiseth up men to serve him, in bringing us the message of salvation: let us not grudge that every of us hath not the same pre-eminence: for it is his will that his body (that is to say his Church) should be governed after that fashion. Ye see then that the thing which we have to gather upon this text, is, that seeing God hath ordained Ministers of his word, we must hearken to them quietly, and not bear any spite or malice in our hearts, though all of us be not teachers, nor put in that office by GOD: for we must yield ourselves to his will as I have told you before. Let that serve for one point.  
But by the way, let us mark also with what condition we must have shepherds. For this text teacheth us to discern between the deceivers that abuse God's name falsely, by taking upon them the title of prelate's without cause or reason: & the true Prophets, the good servants of God, & the Ministers of the Gospel. The Pope & all his rabble will surely say that men ought to hearken unto them, and to receive their doctrine without gainsaying. And why so? Because it is Gods will that there should be prelates in the Church, and that men should hear them and obey them. All this is true. But yet for all that, hath he set up the title of Prelacy without discretion? No, but he hath also declared therewithal, that he himself will continue chief still, so as we must obey him, and not be in bondage unto men. Seeing it is so, we must consider what manner of Prelates & teachers God sendeth us. And that is, (according to the contents of this text) that they must hearken what God says unto them, & afterward report the same faithfully to the people. Therefore they that are desirous to be heard in God's name, and will have their doctrine received reverently: must first hearken unto God, so as they take not upon them to add any thing to his word, but yield themselves teachable unto him. And when they have learned at his hand: let them deal forth the things to others, which they have received. For no man shall ever be a good Minister of God's word, unless he be a scholar first, so as he take not upon him as a Master over other men, to tell them what he listeth. And a man must not be overwise in this case: for God reserveth to himself the office of appointing what things he will have us to know. It is not said here simply, Harken what the Lord will say to thee, and then come and bring us word: but it is said, Harken unto all that the Lord shall say unto thee, so as there ●ee not one point nor one article omitted. By means whereof Moses is restrained of all liberty here, and not permitted to report any thing, but that which God commandeth him, as we have seen already in other places. 
Deut. 〈…〉  And what are now these rascals, that dare advance themselves above Moses? We shall see in the end of this book, 
Deut. 〈…〉  that there was never any Prophet raised up with such grace. And in deed, although we see there was a wonderful spirit in Esay, & in all the rest of the Prophets: yet is Moses preferred before them all. Whereas it is said, be mindful of the Law that was given you in Horeb: Malachi which spoke last of all the Prophets, 
Mal. 44.  doth notwithstanding refer all to Moses, as if he had been the first teacher, & as though the law were the fountain from whence we ought to draw all things. Now seeing that Moses being so greatly preferred, & having so excellent pre-eminence given him of God, might not for all that, take upon him to speak aught of his own head, but was bound to deal forth the things faithfully to the people, as he had heard them of God: is it not too devilish a pride now adays, that lewd lozel's should advance themselves so far as to say, that it is in their power to lay laws upon men's consciences, and to bind them under pain of deadly sin? Is it not too barbarous a tyranny? Therefore to the end we fall not into the two extreme vices: let us hold the mean way that is showed us here: which is, that sith it is Gods will to have his Church governed by the outward preaching of his word: every of us must submit himself thereto, and be diligent in hearing of Sermons, and hold this as a holy & reverent order: to wit, that we should be taught by the mouth of men. And yet in the mean while, men must not have authority to bring us what they list, 
1. Cor. 〈…〉  but they must be faithful dealers forth of God's word, so as we may ever be able to protest, that our faith is grounded upon God's will, and that we depend not upon the wisdom of men, but that our Lord holdeth us so in obedience towards him, as we may say that we hear him from heaven, though he use the mean and travel of men in the doing thereof.  
Now let us kneel down in the presence of our good God, with acknowledgement of our faults, praying him to make us so to feel them, as we may learn to mislike more and more of ourselves for them. And for as much as the very remedy to rid us from all our diseases and corruptions, is to hear his holy word: it may please him so to open our ears, as we may receive it with all reverence and humility, and so print it in our hearts, as we may make it avail to the use for which he ordained it, namely to quicken us and to draw us to salvation, that we may desire it with all out hearts, and apply our endeavour thereunto more and more. And therefore let us all say, Almighty God heavenly father, etc.   

On Thursday the xviij. of july. 1555. The xliiij. Sermon which is the fifteenth and last upon the fifth Chapter.  
28 At the same time the Lord heard the voice of your words when you spoke to me: whereupon the Lord said to me, I have heard the voice of this people's words which they have spoken unto thee: all that they have said is good.  
29 I would they had such heart to fear me, and to keep my commandments always, that it might go well with them and with their children for ever.  
30 Go say unto them, Return ye into your tents.  
31 But as for thee, tarry thou here with me, and I will tell thee all the commandments, Ordinances and Laws which thou shalt teach them, that they may do them in the land which I give them to possess.  
32 Therefore see that ye do as the Lord your God hath commanded you. Ye shall not bow aside to the right hand nor to the left:  
33 But walk in all the ways which the Lord your God hath commanded you, that ye may live, and that it may be well with you, and that your days may be lengthened in the land which you shall possess.  
ACcording to that which was declared yesterday, God in this text showeth that he granteth the people's request, and giveth them the choice of that which should be best for them. And hereby we see, that he meant to make the people to feel his goodness, of purpose to win them the better. True it is that he might justly subdue us to him by authority, and he could do it: but he had much lever to deal with us by fatherly gentleness. That then is the cause why he showed himself agreeable to the people. Therefore let us mark well, that God hath such regard of our well-doing and welfare, as if the choice were in our own hands, we could not wish better than he doth. It seemeth not so at all times: but yet is it so in deed. Furthermore he addeth that he granted not the people's desire in any other respect, than for that he himself liked of it. For now and then God granteth men their requests, howbeit, it is for their importunatnesse sake, and the thing turneth to their condemnation. As for example, when the people were desirous to eat flesh, it is true that they had their fill of it: but they paid right dear for their shot, for they spited God by their wilful desiring of the thing that was withheld from them. 
〈◊〉. 11.33.  Nevertheless it is true that God did fully satisfy the murmurers, so as they had wherewith to fill their bellies: but it had been much better for them to have starved for hunger. But it is not so in this request whereof Moses speaketh here: for GOD sayeth expressly, That they meant rightly. As if he should say, keep that course still, and ye shall see how I will pleasure you. Ye have desired that ye might have a man to speak to you in my name, and I am contented with it. Now than it ought to persuade you the more, to receive the doctrine that shall be preached unto you from me, on my behalf, for as much as I have done it at your desire and choice. But yet ye must not think that I meant to please you without reason or cause why. For I assure you, all things shall go well with you, if ye keep on this course of profiting in my word, so as whensoever Moses shall come unto you of my sending, you give reverent ear to the things that he shall tell you for your welfare. And so let us mark well, that when God's word is preached unto us by men, they do it not upon their own head, but because GOD hath given us here the doctrine that is for our benefit. And this aught to settle us the better, that we be not moved with any fond affection, to change as our manner is, to delight always too much in Novelties. Let us understand that the thing whereunto we must hold ourselves, is that we must give ●are to the preaching of God's word, all the time of our life. And why? For it is not only his will that we should do so: but also he showeth us that it is for our behoof.  
Besides this, GOD wakeneth the people here, to the end they should think better upon the keeping of the commandments of his Law, than they had done. For the people had said, we will do it. And saith God on his side, who will give them the heart to do it, and who will give them such disposition of mind? And by those words he doth us to wit, that it was an easy matter for them to promise, as men commonly make great protestations with full mouth, but when it cometh to the performance they show well that their promising was at alaventure. God therefore to make the people perceive how hard a matter it is to keep the law, sayeth here, I would fayne it were so. For the Hebrew word which he useth where he saith, who will give them the heart, importeth as much as when we say, be it so: I would feign it were so. True it is that here God speaketh after the manner of men: for he needeth no more but wish things done, all things are in his hand. And therefore it might be replied, Lord it belongeth to thee, and askest thou who shall give them the heart? To whom belongs that to do? Man of himself will never incline to good, but he must be driven to it by some other means, and that can no creature do, but it is thy spirit that must do it. Now then seek not thou who shall give them the heart, but let the power of thy spirit utter itself, and then shall they do it. Likewise we shall see how God will say, 
Deut. 30.6.  I will give you a heart to fear me. If it were in us, why should he say so? But he saith that it belongeth to him to do it, like as he addeth by the Prophet, I will give them a heart to obey me. 
je. 32.39. & Ezec. 11.19. and 36.27.  As much shall we see hereafter, where he saith, I will cause them to keep my commandments. God then challengeth to himself the instructing of men, and the governing of them by his holy Ghost, to the intent they should be subject unto him, & submit themselves to his righteousness. And why then doth he pretend to wish it in this text? It is because he speaketh after the manner of men, as he doth in many other places. And (as I said afore) it is to the end that when there is any mention made of walking in obedience to godward, we should understand that it cannot be done without hardness, and that our wits should be wakened to apply ourselves earnestly to that study. Therefore whereas men promise unadvisedly, that they will work wonders in obeying God and in keeping his Law: let us understand that we must examine our own ability, and then we shall find that there is nothing but all manner of weakness in us. So far off are we from being able to perform all that is commanded us▪ that we know not at which end to begin. 
Phil. 2.13.  Nay, we have not the skill to conceive one good thought, until God have reform us, drawn us to him, given us the mind, and thereunto added ability to put our desires in execution. Thus ye see what is meant by this saying, And who shall give them the heart? or I would it were so.  
Hereby we be warned to take heed, that we presume not upon our own strength, to be too bold. For when we bear ourselves in hand that we can do all things, it is the cause of our ruin. And God doth justly laugh such overweening to scorn. But let us learn to feel that we can do nothing: and that although we be bound to fulfil all that ever God commandeth us: yet it followeth not therefore that we be able to do it, but rather that we be utterly unable. Neither is it so small and common a matter to love God with all our heart, with all our mind, and with all our power, as if we needed no more but to say, yea, I will go about it out of hand: but it is a thing that passeth all that is in man. When we once know that the law containeth too high a righteousness for us to attain unto, and that we on our part are so weak as is pity to see: then will we learn to sigh before God, and consider well that we be bound to do whatsoever he appointeth, but yet we will crave power at his hand, that it may please him to help us with his holy spirit, and not only supply our frailty, but also be the beginner and perfourmer of all things in us, so as he make us willing, and confirm us in that willingness, and with that constancy match also power to accomplish our desires.  
And by the way God showeth here, that his sending of his word unto us, is to the intent to be joined unto us, and that we also should be united unto him: so as he requireth nothing but obedience, that we might be his children, and he show himself to be our father. And so God's intent in causing his word to be preached unto us, is to gather us as it were under his wings, that we may be defended and saved, yea verily so we come unto him quietly, and suffer ourselves to be ruled by his word, and be subject thereunto. But it is true (as I said afore) that it is not in our own power to do this, but God must give us that grace, and he giveth it not to all men. Nevertheless it is not for us to be inquisitive of Gods secret purpose in that behalf, why he reformeth the one sort by his holy spirit, and letteth the other sort go on still in their corruption, without bringing of them back. We must not enter into that maze: but it must suffice us that God listeth to make men unexcusable, in saying, I would feign it were so. As if he should say, that after we have once been taught by his word, we have no more excuse: God is not to blame if we be not saved. Why so? For we shall perceive that to walk as he hath commanded us, is the way to attain to all goodness. And therefore let us lay the blame of all our miseries [upon ourselves:] and if God afflict us and punish us with adversity, let us understand that we have no cause to grudge or complain of him, for we be faulty, because we have not followed his law. That is the thing in effect, which we have to mark upon this text. Yet notwithstanding, it is true that we must have recourse to his aid, knowing that we of ourselves are too weak to perform his law, in so much that we be never able to come at it, no nor any thing near it. But yet if we live not as becometh us, we must always yield ourselves guilty, knowing that the fault remaineth in ourselves, so as if God do beat us with his rod, we can not say it is undeserved on our part. For why? Seeing we have God's word, we have matter of record that he is desirous to be at one with us, and to do the duty of a father, and to maintain us in all prosperity, if we bury not his grace, ne withhold the thing that is due on our part. Ye see then that men are justly convicted and condemned for refusing God's grace, and for shutting the door against him, in that they profited not in his word when they were taught it. And so it is a very profitable warning for us, when we see in this text how God wisheth that we should do the things that he commandeth us, to the intent it might go well with us. Whereby we see that if we receive the doctrine with humility, and desire to obey it, the end thereof cannot be but happy, so as we shall be sure of our salvation. Howbeit we must always come back to this point, that we pray to God to give us hearts: (for it belongeth to him to do that): and yet if we do amiss, we must learn to condemn ourselves, that he may acquit us.  
On the otherside let us rejoice inasmuch as we see how he procureth our salvation, and intendeth the furtherance thereof, as oft as his word is preached unto us. And let us remember how it is said in salomon's proverbs, 
Prou. 8.31.  That it is the delight and pleasure of God's wisdom to dwell among men. See here how God avoweth, that his sending of his word unto us, is to teach us the full perfection of wisdom, as if he should send his own wisdom from heaven. Yea, and to what end? Wisdom is brought in their saying thus, All my delight is to dwell among men. And that is as much as if God should open his heart and say, Behold, my teaching of men by my word, is of purpose to bind myself to them with a holy band. And if they on their side be not stubborn, they shall perceive that I will always be among them with out departing from them at any time. This aught to inflame us greatly with a reverence to God's word, so as we may seek to profit in it, and never suffer ourselves to be turned from it, forasmuch as it bringeth inestimable benefit unto us, namely that our Lord uniteth himself unto us thereby.  
Now it followeth in Moseses text, that God commandeth the people to go every man to his tent, and Moses to tarry there still: and then he addeth, I will show unto thee all the commandments, statutes, and ordinances which thou must teach to all the people. Hear God showeth again, that he ceaseth not to continue his teaching of the people, though he use the foredeclared means, that is to wit, though he make Moses as it were the utterer of his will, and the bearer of his message. This is to be marked well: for it serveth to make us know, that God intendeth to hold us always to himself, and will not have our faith grounded upon men, nor to depend upon them: And that is a very requisite thing. Truly as for them that follow their own good intentes, or say they hold the things that have been determined by the Church, or by the ancient fathers: they may many times be grossly deceived. And if a man tell them they do but as it were hang in the air, and have no certainty in being so wedded unto men: they be wilful in their own opinions, as we see the Papists are, whom the devil hath so bewitched, that they content themselves with the resolutions made by men, and boldly despise the word of God. Insomuch that if a man bring record from thence, to reprove their superstitions: they be at a full point, for they be so doted that they regard not to have God against them. Men than may well for a time have this overlustiness of running boldly whither soever their foolish imagination carrieth them, & they may harden themselves against God: but when it cometh to the very push, they be so dismayed as they wot not where to become. And therefore let us note that we shall never have any sure and longlasting stay, unless our faith be grounded upon God's word, and that we be able to say, that look whatsoever we have we hold it of him, and that it is the very truth, so as we wander not in our own imagination, nor take the doctrine of men for our stay. And whereas we hear God say in this text, I will tell thee the things which thou must teach: Let us mark that we likewise must rest wholly upon him and upon his infallible truth, that our faith may not be wavering and doubtful. And the thing which we have to seek when we come to sermons, is to have this point well warranted and sealed in our consciences, namely that we have God's word wherein lieth our life.  
And herewithal let us mark also, that God meant to hold the preachers of his word in such awe, as they should not presume to put forth any thing of their own, 
1. Cor. 4.2.  but be contented to be faithful setters forth of the things that he commandeth, so as they may always protest, that they have served god in executing his commandment, and in delivering it forth from hand to hand. This is a thing which we have to mark, we (I say) whom God hath appointed his ministers to preach his word, and to whom he hath committed the office of teaching▪ namely that we add not aught of our own devising, but deliver the thing simply which we know to be proceeded from God.  
And to the end that folk should know that God meant not to teach them by halves: he rehearseth the thing again which we have seen heretofore namely his statutes, ordinances, commandments and Ceremonies. As if he should say there wanteth not any thing in his doctrine, neither aught the people to covet any thing more. This hath been declared more at large already. Notwithstanding, whensoever God useth such diversity of words to us, whereas he might say in one word the Law: let us mark, that it serveth to restrain men the better from fond curiosity of adding any thing to his law, as the thing which we see we be too much given unto by nature, forasmuch as our flesh provoketh us continually to invent, I know not what new thing. And that is the cause why in popery every man hath adventured to cast to his collup, & to make so many laws one upon another. For why? They thought it not enough to live plainly according to gods word, but that it would be good to add still some minglemangle. But contrariwise God telleth us that if we have his law, we have statutes, commandments, ordinances and rites enough: as if he should say that mortal men ought not to stand so much in their own conceits, as to go about to be wiser than he. For when they have made never so large discourses, yet can they not amend any part [of his doings] nor ad any thing to them, but whatsoever they put too further of their own, it shall be not only superfluous and unprofitable: but also a marring to all the rest, as if a man should mingle vinegar with good wine.  
And now God having spoken after that manner, addeth that they should take good heed that they kept the things which he commanded them, without bowing to the right hand or to the left. Here our Lord showeth us again, that the honouring of his Law which he requireth at our hands, must not be an only allowing of it with our mouths, after which manner we would feign discharge ourselves thereof: but he telleth us that his giving of it forth, is to hold us in his subjection & service, and that to the same end he will have it preached still at this day. For thereby he intendeth to try whether he can wield us as quiet people that submit themselves to him. Therefore let us mark, that our resorting unto sermons must not be to commend the doctrine for good and holy: for God shallbe much beholden to us for saying that his word is worthy to be received: he will not have us to be his judges. It is true that we own him that acknowledgement, so as when we have heard his word, every of us ought to confess it to be the pure truth, and that there is none other rightness, righteousness, nor wisdom than is contained there. But yet must we pass further therewithal, and yield ourselves to the serving of our God. That is one point which we have to gather upon this text. Another point is that we must beware that we keep it. Wherein God showeth, that we must apply all our strength earnestly in that behalf. For men shall never follow God by sleeping. Although they enforce themselves never so much, yet the infirmity of their nature is such, as they can hardly keep their feet. Therefore let us not think that we can discharge ourselves to Godward without taking of pain. For the thing is too hard considering what we be, namely slow and sluggish to good things, yea even though God have already made us willing, and do govern us by his holy spirit. And if he let us alone as we be of ourselves, we shall not only be slow, but also draw clean back from his wil If he call us to him, we shall go from him: yea & we shallbe so little able to covet any good at all: that we shallbe enforced to do evil. But let us mark what I have touched afore, namely that although our Lord have given us some good disposition of mind, and set us in some good forwardness: yet are we slothful still, and when we should step one pace forth, whereas the same should be done in less than a minute of an hour, we must have a whole hour to do it in. Nay we fall to kicking, or else by that time that we have gone one pace, ofttimes we stumble, or retire back, or else take such foul falls as is piteous to see. Therefore it is not for nought that God saith here Take heed that ye do them. As if he should say, in deed my law is given you to the intent you should put it in execution and obey it: but yet think not you that it is so easy a matter to be done. What is to be done then? Prepare yourselves to walk after my commandments, think upon them, put to your endeavour, be diligent therein, take a taste & savour of them, keep good watch for fear of being turned away, and take very good heed to yourselves. Thus we see in effect, that our Lord exhorteth us here to labour earnestly, when the case standeth upon walking in obedience towards him. And why? For the things that he requireth of us are not so easy to be done. And besides that, we be so ill disposed thereunto, as is pity to see: insomuch that if we be not spurred and driven by force, we cannot go forward. Therefore it standeth us in hand to awake, and to take heed, and to stand continually upon our guard, that we may perform the things that our Lord hath commanded us. Now afterward he addeth, that this must be done without bowing to the right hand or to the left, so as men walk throughout in the way that he hath showed them. 
 In deed this text shallbe expounded more at length in the twelfth chapter: but yet must we not pass it over without knowing what God meant by it. In forbidding us to bow to the right hand or to the left, he showeth us that he will have us to hearken to him in all things without exception. And this importeth two things: namely that we must neither put any thing to his law, nor take any thing from it. As concerning putting to, it is as if we would go to the right hand: for they that add to God's law, do it upon an imagination that the keeping of the things contained there, is not all that they have to do, & therefore that it is good to put somewhat more to it. Lo how men would give place to their own fancies, so as if any thing come in their heads, they think that God forgot that, and that it were good to be done. And that was the very cause of the great number of ordinances, laws, and ceremonies that are set up in popery. The jews had the like vice among them, according as they be blamed for despising of God's commandements & statutes, 
 for their own traditions sakes. Now then, let us keep us from walking on the right hand, so as we should turn from the way which God hath showed us. And why? For the right hand is when we will needs be too wise and too righteous, bearing ourselves in hand that it is good for us to do more than we be commanded. But in so doing we be the devils servants, for God utterly refuseth all that ever we add to his word: he will have no such mingling.  
And we decline or bow to the left hand, when we diminish God's word, that is to say, when we be contented to serve him by halves, and therewithal would have him to give us leave to follow our own lusts. Some man peradventure is not subject to some vices: and well could he find in his heart to discharge his duty to godward in serving him so far forth: but forasmuch as he cannot overmaster himself in some other vices, he would have God to hold himself contented, & to enter into a bargain with him, as if he should say, very well, if I fail in this behalf, I will recompense it in another. But let us keep ourselves from walking on the left hand, that is to say, from taking any thing away from God's word. For as he hath forbidden to murder: so hath he also forbidden to steal and to commit adultery: and therefore we must submit ourselves to his commandments in all points and all respects without making of any reply thereto. For as we must not in any wise add aught to his Law: so is it not lawful to take any thing from it, but we must walk in all the ways that he showeth us.  
And whereas he termeth it a way, it is to the end to exhort us to keep us in it, according as we shall see in the end of this book, where Moses will say, 
Deut. 28.9.  This is the way, walk therein. As if he should say, whosoever turneth away from the doctrine that I set before you, goeth astray, he doth but run gadding over the fields, and yet for all that he cometh never the nearer his ways end, but rather is still further and further from it. Therefore in this place, walk in the way is as much to say, as wander not ye wretches wilfully, go not astray. Sith your God is your guide, you cannot go amiss in following him. But if you follow your own head: in the end God must be feign to show you, that ye shallbe no better than stray beasts, and that ye have not held the right way. Know ye therefore that God's doctrine is your way. If this saying were well printed in our minds, we should be hold so in awe, as our itching appetites should not be able to make us run astray as we do, but our life should be restrained by it. For God showeth us daily which is the way, & yet notwithstanding men dispute & make much questioning with What is to be done? & what is to be done? Verily as who should say it were not told us, that God never openeth his mouth, but it is to show us the right way. And seeing he showeth it us, do not we offer him wrong and injury if we follow it not? Do we not blame him as though he had lost his time & travel about us? Now we see what this word way importeth: that is to wit, that out of God's doctrine there is nothing but error and deceit, and that men beguile themselves when they think they do well, furtherforth than when they suffer themselves to be ruled by god's word, which showeth us the good and right way.  
And he saith purposely, All the ways. For he intendeth not to make such a parting of stakes in this behalf, as men would that he should, so as they would feign reserve somewhat always to themselves. Here God saith contrariwise, either you must obey me throughout in all points, or else I renounce you. So then, are we desirous to make our life allowable to God? We must not be obedient unto him in part, but we must look that all our whole life be framed according to his commandments, so as we may say we have kept all ways. But here it might be demanded, whether it be possible for us to walk throughout in the way of the Lord. For on the contrary part, seeing that men do not the good which they feign would: it is much for us if we shall have endeavoured to come to the good way, & to go towards the end, though we be not come at it. S. Paul himself complaineth that he was not able to do as he would in the discharge of his duty towards god. 
Rom 7.15.  Here is no speaking of such perfection as is required by the Law: but we must only understand that God will have men to yield & give over themselves unto him, & enforce themselves to run thitherward though they attain not to the mark. Although then that we do as it were drag our legs after us in our going all our life long, and never come fully unto God: yet must we keep on to himward, and that not in part, but in all the things that are contained in the law. Truth it is that we cannot so discharge ourselves, as there may be a full answerableness betwixt God's word and our lives: but if we be desirous to submit ourselves unto God, and to frame ourselves thereafter, not in some one point but in all without exception, endeavouring the same to the uttermost of our power: it is as a keeping of all the ways of God. For he beareth with us, and taketh such willingness in good worth, when he seethe us go to it roundly, & that we be not double minded, nor desirous to reserve any piece of our own wills or to take leave to do them, but labour [and strive to the contrary] as much as in us lieth, according to the grace that is given us.  
Now hereunto he addeth also, That they may prosper, and that is may go well with them and with their children. Whereof he showeth, (as I have touched already) that all the miseries and griefs which we endure in this world, are chastisements for our sins. And we cannot wit our unhappiness upon any thing else than our own faults. True it is that every man covets to live at ease and in prosperity: we need no teaching to desire that: for our own nature leadeth us thereunto. But in the mean while it should seem that we have conspired our own mischief. For the mean of prosperity is to obey our God. And then will he bless us in such sort, as we shall feel the fruits of his grace and favour in all respects. But what? We be loath to yield him his due obedience: and therefore must we also be bereft of his blessing, and rejected as unworthy to be of the number of his creatures. And so let us mark, that here our Lord meant to rebuke men, and to show them that they themselves are to be blamed for all the adversities and miseries which they endure in this world, and that they must wite the same upon their sins. But yet moreover he meant therewith to draw his own to him, by setting the reward before them. As if he should say, Go to, I deserve well to be served at your hand without looking for any thing at my hand for it: for seeing you be my creatures, is it not reason that you should be subject to me? Ought not all your life to be given unto me? Yes: but yet intend not I that you shall serve me for nought, I will forbear mine own right, which is that you should be bound to do whatsoever I command you, without looking for any thing: and I tell you that I am ready to bless you, and to make you to prosper if you serve me. Our Lord then in saying so, showeth that his meaning is to win his servants to him by gentleness, & as it were to break their hearts, that they may be the willinger to serve him, seeing he goeth not to work with such rigour as he might, but forbeareth his right, and rather playeth the father, telling us that if we behave ourselves like children towards him, he willbe gracious and liberal towards us, and although he own us not any thing, yet will he not fail to reward us for the service that we yield unto him.  
Hereby we be warned that God's intent is to draw us unto him, but yet must we not infer thereupon, that men can deserve any thing in serving of God, as the Papists do, who when they hear such texts do by and by fall to their merits, and bear themselves on hand that God is beholden to them therefore. But contrariwise God's meaning is to show us that he is ready to apply himself to us after the manner of men, so as he seeketh nothing else but to induce us to obey him. And that is not for any benefit to him self: for what profit can he receive by us, though we should perform his whole Law? Should that advantage him any thing at all? No. Ye see then where at God aimeth, and what we have to mark upon this sentence. Wherefore let us learn, that if we have obeyed our God, and he make us to prosper: it is not for that he oweth us any thing, or for that we have deserved aught, and can boast that he recompenseth our deserts: but because it pleaseth him to utter his free goodness so far forth unto us, as to term that thing a wages, [hire, or recompense], which he giveth us of his own only free liberality, without being bound any thing at all thereunto. Again, when he chastiseth us, and we be distressed with many miseries: let us assure ourselves that we reap the fruits of our own feed: and because we have lived amiss, our Lord also must be feign to give us some sign of his wrath, to the end that he may be known to be the judge of the world. But yet hath he also a regard of our welfare, namely to mislike of our faults and to be sorry for them, and to resort to him by true repentance. Thus ye see that God in showing of himself angry with us ceaseth not to utter his love towards us. For he endeavoureth to bring us home to himself thereby. He seethe that we be fallen asleep in our sins, and he wakeneth us, as one knowing it to be expedient for us so to be. That is the thing which we have to mark upon this place.  
Now in the end Moses speaketh of the land, and saith: That thou mayst prosper in the land which I will give thee: and afterward he setteth down this saying again, That it may go well with you in the land which ye must possess. Now it seemeth here at the first sight, that God promiseth none other reward than in this earthly and transitory life. And if it had been so, then had the hope of the children of Israel been quite dashed. But we must note that our Lord used another manner of dealing towards that people, than he doth towards us, though they tend both to one end. 
Heb. 9.8.13.14.22.  For the sacrifices that were ordained by the law, served not to draw the people away from the salvation which we have in jesus Christ: but rather to lead them to it: so as God's mind was to do men to understand, that they were condemned, and that there was none other mean of reconciliation, but by the blood of our Lord jesus Christ. But yet in the mean while men ceased not to kill brute beasts, and God said unto them, 
 your sins shall be forgiven you when you shall have offered me a Calf, a Lamb, or a Sheep. It should seem by this, that God meant to set the remission of sins in the sacrificing of brute beasts. But he did not so. That was done to lead the people after that gross manner to the redemption that was at the length purchased for us by our Lord jesus Christ's own person. In like case is it with the land of Chanaan. For first of all God's will was to set forth the everlasting heritage of salvation to the children of Abraham, in saying to Abraham, 
 I am thy large reward. He promiseth not Abraham the land as though he would have him to stay himself there, but willed him to put his whole trust in him, and to raise up himself above the world, & to look for the heavenly life both for himself and for his offspring. Howbeit forasmuch as our Lord jesus Christ was not yet come, nor the veil of the temple was not as yet broken, I say it was meet● that the Land of Chanaan should be as a pledge of it, because it was fully behighted him for an inheritance. Then let us mark well, that whereas God saith, that thou mayst prosper in the land▪ his intent is not that his people should set their minds upon this present life, but to guide them higher by that mean, namely to the hope of the immortality which he had promised them. Nevertheless our Lord promiseth his blessing in such sort to his people, as they shall feel it even in this world and have some taste of it here, in waiting for the discovery of the full enjoyment thereof, at such time as they shallbe taken out of the world. And even at this day also we must bethink us of this text of Saint Paul, that if we fear God, 
 we shall have the promises both of the life present and of the life to come. For God will make us to feel his goodness in this world, to the end to draw us up higher, and to teach us so to receive his benefits here, as we may look to have our fill of them when we be come to his kingdom, where we shall have the whole fullness of them.  
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, even till they have drawn us to true repentance, and that we acknowledging our wretchedness more and more, may learn to strive against all the affections of our flesh, and against all our wicked and froward lusts, and moreover to withstand the cursed presumptuousness that is in us which also would have us to do that which we ourselves best like of, so as nothing may stay us from following the pure and simple word of our God, assuring ourselves that it is the true & perfit rule whereunto we must submit ourselves, and that we must not attempt to add any thing to it, but simply rest upon that which is contained there, and go forward more and more therein, until that having finished this earthly race, we be come to the heavenly rest whereunto he calleth us. And let us pray him to reach us his hand in the mean while, whensoever we seek him and call upon him in our need. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Friday the nineteenth of july. 1555. The xlv. Sermon, which is the first upon the sixth Chapter.  
THese are the Commandments, Ordinances and Laws which the Lord your God commanded me to teach you: to the end that you should do them in the Land whereinto you shall enter to possess it.  
2 That thou mayst fear the Lord thy God, in keeping all his ordinances & commandments which I command thee, all the days of thy life, both thou and thy children and thy children's children, that thy days may be prolonged.  
3 Harken therefore O Israel and take heed that thou do them, that it may go well with thee, and that thou mayst be mightily multiplied in the land that floweth with milk and honey, as the Lord God of thy fathers hath said unto thee.  
4 Hear O Israel, the Lord our God is the only Lord.  
WE have seen oft heretofore how Moses spoke to the people concerning the contents of the law: yea and even yesterday we saw that he made mention thereof: and here we see the like again. And yet for all that, it is not a needless repetition, considering how soon men forget the things they have learned of God, if they be not put in mind of them: and we know that we need not any thing to turn us away from them. For we be so given to vanity, that nothing is harder to us, than to hold ourselves in obedience unto God. As soon as any toy takes us in the head, it carrieth us away, and we mind no more what God had said unto us. Again forasmuch as he is very desirous to win us to him: he must be feign to pluck up the false opinions by the root, wherewith we be overgrown aforehand. For when a ground is bushy, it will ask much labour before it can be put to any use: and even so is it with us. And that is the cause why Moses saith again, that these are the commandments, statutes and ordinances which the Lord committed to him, to give them forth to the people, that they might be kept. Now by these words he giveth an incling, that God's intent is to hold the people under his obedience. What mean ye wretched folk to go astray after that fashion? I give you my Law: and having that doctrine ye cannot go amiss: it is the way of salvation, and therefore hold you to it. But yet for all this, men are fickle and fleeting to and fro: and God reigneth them with a strong bit: like as when a horse is hard to be ruled, he is feign to be reigned back more than once, and if he fling out and will not suffer himself to be handled, the rider is feign to rain him straight again & again. After the same manner doth God deal with his people. And thereby he showeth that man's mind is full of stubbornness, or else of lightness, so as he cannot rest upon God's word, wherein notwithstanding lieth our whole salvation and welfare. Sith it is so: let us mark that in the person of the people of Israel, we be warned here, that when God setteth his word before us, we must not only mind it for one day, but we must exercise us in it all the days of our life, and we must always have this saying before our eyes, these are the Statutes, these are the Ordinances, these are the Commandments, so as it is not for us to frame rules and Laws wherewith to govern our life, forasmuch as that authority belongeth only to God.  
Besides this we be also put in mind, that God hath showed us the right way. Therefore let us follow it, and not stand questioning what we have to do. For there is no more cause of doubt when our Lord hath once spoken. We must not any more allege, I cannot tell whether it be good, I wot not whether I need to do more or no: but let us be contented with that which God hath showed us. For he will always be a good schoolmaster unto us, if we be not evil scholars unto him. And for the same cause speaketh he here again of Commandments Statutes and Ordinances, to the intent we should not think that God meant to teach us by halves. Then is the perfection of wisdom contained in the Law: and there remaineth no more for us to do, 
Psal. 19.8.  but to obey it, so as we be not curious in coveting more than God hath showed us, or in fond devotions to draw us one way or other, but persuade ourselves that God hath not envied those of whom he took the charge, but hath taught them all that is for their benefit. Let us behave ourselves according to his will, and apply all our wits thereunto, and let his law suffice us. Although all the world reject us, we shall not pass for it, for we have our judge. And therefore although the world wander away in vain imaginations, and every man deviseth what he thinketh good: Let us always remember that we must appear before the judgement seat of our God, 
Rom. 2.16.  so as it is he to whom we must make our account. But he hath given us his Law, and according thereunto will he judge us. 
Rom. 2.12.  And therefore let us leave all worldly imaginations, assuring ourselves that they are all but vanity and leasing.  
Hereunto Moses addeth, that as concerning his office he had not brought them any thing of his own devising, but had set forth God's Law faithfully according as he had given him in charge. And this protestation is well to be marked. For we must bethink us of the thing that hath been treated of heretofore: namely that Moses was the excellentest Prophet that ever God raised up: 
Deut. 34.10  and yet notwithstanding he taketh no liberty here to teach what he himself deemed good: for he knew himself to be a mortal man, and subject to the Law as well as other men. That is the cause why he protesteth that the things which he bringeth are the same that he received of God, so as he delivereth them as it were from hand to hand. Seeing that Moses did so: who dareth say that it is lawful for him to pass further? And yet we see what hath come to pass. For in the whole Popedom is there any hearkening what God saith, that they might put a difference betwixt it and the doctrines of men? No: but they have their holy mother the Church as they term it, they have determinations and decrees of their own, and they think it enough to take covert under the name of the Church: and in the mean while they rob God of his authority to bestow it upon men, which are no better but dung. Therefore it is an intolerable traiterousnesse, that God should not be suffered to be any more the lawmaker that he might guide his people, and hold them under his yoke: but that men should usurp such authority against him. And therefore we have so much the more need to mark what is contained here: namely that although Moses was as an Angel of heaven, and had been exalted above all men by God, and had been forty days and forty nights with him upon the mount without eating or drinking, to show that he was no more of the common array of other men: yet notwithstanding when he came from that heavenly glory and as it were from the company of Angels: he humbled himself still, and showed that he did not put forth aught of his own, ne follow his own fancy in that behalf, but was contented to hearken what God said, and reported the same as a good servant that had neither added any thing, nor falsified the commission that was given him. That is another thing which we had to mark again upon this text.  
Now followeth an exhortation that the people should discharge themselves in doing the Law. As if he should say, that the giving thereof was not to the end that men should but only confess that all that is contained therein is good, just and rightful: but also that men should thereby show whether they were obedient to God or no. And in that respect he saith, to the end that thou shouldest fear the Lord thy God, and keep his commandments and statutes. By this word Fear he doth us to wit, that God in giving forth his Law, meant to try what we be, and whether we be willing to serve him or no. For although we could do all his commandments in such sort as no fault could be found in us to the worldward, if in the mean while the fear of God be not rooted in our hearts, to yield him such reverence as to be willing to be his: all our life shallbe but a fond pomp: for we must not think that God is satisfied with outward appearances. How muchsoever they be commended of men, 
Luke. 6. 1●  they be but smoke before him. Then if we mind to keep his Law duly, and to have our life acceptable unto him: we must begin at this point of yielding him such reverence, as to be desirous to be under his hand and government, and to do him homage as to our sovereign Lord & to give over ourselves to him as to our maker, and to honour him as our father. If we be thus minded, it is the beginning of all the Law and of all righteousness. And that is the cause why it is said that the true wisdom is to fear God. 
Pro●. ●●. ● 9.10.  And if we will know whether we have profited in god's law or no: we must always sift & search ourselves whether we have such desire & zeal that God should be honoured & glorified by us. For if there be that fear in our hearts, the fruits thereof will show themselves both in our feet and in our hands, that is to say in all our members, according to the rule which he hath set down in publishing his law. And as for them that boast of the fear of God, & nevertheless behave themselves lewdly in their conversation: they bely themselves with their own mouths, & bewray that they be shameless in bragging so of the fear of God. Now then we see here a text which is well worthy to be marked: wherein Moses declareth, that to serve god well, first we must give our hearts unto him, so as it sufficeth not to have all the virtues that can be imagined to outward show, unless a virtuous mind go before them: & secondly that the fear of God is no secret or idle thing, but that although it be enclosed in men's hearts, yet nevertheless it must show itself in their lives: for it is the heart that governeth both the hands and the feet and all that ever is beside. Therefore if we fear God, we must learn to show it by our deeds and by proof, even by framing our life according to his will.  
Now hereupon we may gather, that God disalloweth all that ever men can do, when they turn away from his word. As for example, the Papists are always serving of God (as they themselves say): but in the mean season what do they? They take much pain, but they be never a whit the forwarder, because they have nothing among them but men's inventions. Their serving of God, is to biblebable or to kneel down before puppets or idols, to scud from altar to altar, to cause Masses to be chanted, to gad on pilgrimage, to fast such a day in the honour of such a saint, and to eat no flesh upon fridays and saturdays. To be short, it is a gulf of all baggage, covered with the name and title of God's service. But shall ye find that ever God uttered one word or syllable concerning such things? No. It was every whit of it devised by men. Now let us consider by this text, whether God accepteth such service for good and lawful. Nay contrariwise he saith, thou shalt fear the Lord thy God, and keep all his commandments and statutes. So then, when men turn from that way, and follow their own imaginations and the inventions of men: thereby they show sufficiently that they have no fear of God in them, for else they would offer him the sacrifice which he preferreth before all things: namely the sacrifice of obedience, as is showed in the first book of Samuel the fifteenth Chapter. 
1. Sam. 15.22.23  Insomuch that if a man hearken not unto God's voice to submit himself thereto, but contrariwise followeth the invention of his own brain, or the things that other men have devised: surely it is an idolatry, and as bad as witchcraft, which God abhorreth. After that manner doth God's spirit speak of it, notwithstanding that mortal men do deem the clean contrary. Now than we see how Moses declareth here, that if we fear God in good earnest, we will also do him the honour to be ruled by his will, so as we will not take leave at men's hands to do what they think good, but stop all men's mouths when God speaketh, and open our ears to hearken what he saith, and receive the same.  
But yet for all this, it is not enough for every of us to employ himself in the serving of God: we must also procure to the uttermost of our power, that he may be worshipped of all men: yea and that his service may continue even after our decease, so as his honour may abide fast settled when we be dead and gone out of the world, & not be abolished with our transitory life. And that is the cause why Moses saith, thy children, and they that issue of their race, shall continue in serving God & in keeping his law. Therefore let us mark well, that here Moses not only exhorteth every man to serve God by framing his own life according to the Law that he hath given us: but also willeth fathers to take pain in bringing up their children, and to leave such seed after them (so near as they can), as God may be honoured in their offspring, and his name be ever purely called upon, that by that mean such as descend of us may be blessed, and his covenant (which containeth our salvation) endure for ever, & not perish though we ourselves be mortal. But we see that fathers are so far of from discharging their duties in this behalf: that they give such examples to their children, as they may seem to have conspired to abolish all fear of God, and all keeping of his Law. And therefore no marvel though God withdraw himself from us, and seem to be minded to cut off the benefits which he hath bestowed upon us. For are we worthy of the continuance of them towards us, seeing we be so negligent in causing his service to continue in perfect and unappaired state? But yet for all that, this must not be spoken to us in vain. Therefore let us endeavour to teach such as shall succeed us, so as God may ever be worshipped, and known to be the father and Saviour of the whole world, and men give themselves wholly unto him.  
Immediately hereupon, Moses addeth that which he had said afore: namely, to the end that their days might be prolonged, and that God might make the people to prosper, according as he had promised to their fathers to give them a land that flowed with milk and honey. I have declared already heretofore, what Moses meant by this saying: that is to wit, that although God might at one word have compelled us to serve him, yet notwithstanding he useth a more loving kind of dealing towards us: which is, that he promiseth us reward for serving of him: not that our works deserve aught, or that he is any whit bound unto us: but that his benefiting of us after that sort, is to the end that we should be the better alured to serve him the more earnestly. For is it not too shameful a thanklessness, that when we hear how God bindeth himself to us after that manner, of his own accord, and vouchsafeth to set reward before us, is it not (say I) too great a shame and unthankfulness, if we give not ourselves wholly to his service? We be his, and whatsoever we can do, we be beholden to him for it, 
Luke 17.7.  as our Lord jesus Christ speaketh thereof. How say you, saith he? tell me, if a man have a servant, or rather a slave whom he may put to toil like an Ox or a horse, and the same have done him some service: will his master rise from the table to serve him at his turn? No: for whatsoever a man doth that is in bondage, he oweth it to him that hath the superiority over him. So own you all things to God (saith Christ), and God oweth you nothing. Yet notwithstanding God binding himself of his own free good will, promiseth that if we serve him we shallbe well recompensed, and not lose our labour. To what purpose doth he so? even to break our hearts, for (as I said afore) we be too churlish if we be not wholly inflamed to serve God, when we see that he of his own free goodness vouchsafeth to beheight us reward, whereof we be not worthy.  
And herewithal let us mark also, that if God had covenanted a thousand times with us to reward our works: yet could we so little say that he owed us any thing, as he might rather curse and abhor us. For which of us performeth his Law as we ought to do? If we do one point, we fail in a hundred: and when we think we do the things that God commandeth us in his Law: we do but drag our legs, and there is always much imperfection in us, so as we can never run as were requisite. therefore we should be cursed and damned, if God listed to judge us with rigour. Then is it not for men to vaunt themselves in this behalf of the obtaining of any reward for deserts sake, or to boast of their works. But rather they must understand that all the promises which God hath given in his Law, import a condition, and therefore that they should not boot us at all, because none of us dischargeth his duty, if God did not accept us & bear with us of his own mere goodness. And hereby we see how mad the papists are to boast of their merits, so as it seemeth to them that they have to bargain with God, and thereupon enter boldly into account with him through devilish malapeartnes, bearing themselves in hand that God is greatly bound unto them. And for what manner of dealings? They allege their satisfactions, their works, and their merits. And where shall a man find these merits? O (say they) we have done this and that: and therefore we need not stick to enter into account with God. But on the contrary part, God requireth here that we should serve him thoroughly in all respects: which thing we can not do as we have seen heretofore, and as is declared in many other places. 
Ro. 7.14.18.  For let all the world examine themselves, and see if ever there were any one that performed the Law. Nay, so far off is that to be found, that there is none which may protest that he hath done the hundredth part of it. Therefore all must needs confess themselves to be accursed. Besides this, even in that little portion which men can bring, how small so ever it be, there is always some default and blot: by reason whereof God might well refuse it and abhor it. Now then let men continue confounded in their shame, and confess themselves to be all faulty before God. And let us note that this promise can not be performed, unless God bear with us, and respect not the great number of infirmities and vices that are in us, 
Psal. 32.1.2.  but bury them through his mercy. Our works then are received at God's hand, inasmuch as he respecteth not what they be, but accepteth them as good and holy, through the power of the death and passion of our Lord jesus Christ. And although there be ever some blemish and blot in them, yea and that God could find even some filthiness in them if it were not blotted out by the blood of jesus Christ: yet doth he accept us by that mean, and not otherwise. Wherefore let us learn to glory in Gods mere mercy, and not to boast of any deservings. And yet therewithal let us not cease to step up with the better courage to serve him: when we see that he vouchsafeth to draw us so unto him and to win us by such gentleness.  
Verily Moses showeth that all that ever God promiseth to his people for keeping of his Law, springeth from the same fountain, rather than from any bond. And that is it which he meaneth by saying, As God promised to thy Fathers. As if he should say, my friends, serve God and he will be good master unto you: and think not that ye shall have lost your time when ye shall have kept his Law: for ye shall have the large reward that is behighted you. But yet for all that, consider from whence the same cometh. The fountain thereof (saith he) is, that before ye were borne into the world, God promised your fathers to bring them into a land that floweth with milk and honey. Moses by bringing the people thus back to the promise that had been made to the patriarchs, showeth sufficiently that God promised not any thing anew, but only that he performeth the thing that he had promised afore. And why so? Was it for that he, was bound to them, which were not yet borne into the world? 
Deut 〈…〉  No: but because he loved their fathers as is said heretofore. It is true that here Moses showeth that the people should be partakers of that promise, so they kept God's Law. But what for that? Yet behoved it them to come back still to this point, that men are utterly undone if they set themselves against God, and that if they allege any worthiness, they shall abide still in their condemnation, and find themselves all accursed. Therefore they must have none other refuge but to God's mercy, & they must understand that when they have enforced themselves never so much to live according to God's Law yet shall God own them nothing at all, nevertheless he will not fail to perform his promise to them even of his own mere and freebestowed goodness. And so ye see how this text is to be understood. Now forasmuch as here is mention made of the Land that was promised to the jews: let us mark that we nowadays ought to be much more provoked to serve God, 
john 4●●.  seeing he hath dedicated the whole earth to himself, & will have his name to be called upon every where. For the bloodshed of our Lord jesus Christ, hath sanctified the whole world which was then in uncleanness. For we know there were no more lands but this, which God reserved to himself, and wherein he would reign till the coming of his son. But when our Lord jesus Christ was once come: then got he the possession of the whole world, 
Psal. ●. ● Mat. ●●. ● Colos. ●●.  so as his kingdom was extended from the one side thereof to the other, specially at the publishing of the Gospel. Seeing it is so, let us mark that we nowadays are so much the more straightly bound to serve God, because he hath sanctified the whole earth by the precious blood of his son, that we might dwell in it and live under his reign, and beware that we addict ourselves unto him, as well as we would that he should have us in his protection and safekeeping.  
Howbeit forasmuch as men are always so ticklish, that (as I have said already) they cannot be bridled enough to restrain them: Moses confirmeth the whole doctrine that he had uttered here, saying, hearken therefore O Israel, the Lord thy God is one God. He had said afore, Harken: he had said, take heed: he had said that it behoved them to keep the law: but here he confirmeth the whole matter much better, by setting down expressly that the God of Israel is the one God. And hereby his meaning is to exclude all the Gods which the world forged to itself, and to show that it is not lawful for us to conceive any thing in our own imagination, whereof we have not warrant in God's word. Therefore whereas the God of Israel is called the one God, it is all one as if Moses should compare the God that had set forth his law, (who had also manifested himself before to his servant Abraham, and to the patriarchs,) with all those whom the world weened to be Gods, and should set him against them all. For in deed God had been called upon in all ages, and that name was common to the heathen. But what for that? The Heathen wandered at rovers, so as every man said I worship God. And yet in the mean while, what was it they did? nothing but dreams and fantasies: for when men take upon them to worship God without knowing him: no doubt but they worship idols. The Turks at this day do say they worship the God that made heaven and earth: but yet is it but an idol which they worship. And how so? They name him the maker of heaven and earth, and they have none images. That is true: but yet for all that, they have but an idol in stead of God, because they admit not our Lord jesus Christ, 
Col. 1.15. & Hebr. 1.3. 1. joh. 2.23.  who is the lively image of God his father. And we know how S. john saith that he which denieth the son, denieth the father too. Therefore they have not God, but an idol. As much is to be said of the jews. The jews boast of their having of the law, and of their worshipping of the God of Abraham, Isaac and jacob. But what for that? 
Rom. 10.4. Col. 2.17.  They be but backsliders and have renounced God's law, for as much as they have rejected jesus Christ who is the soul of the law. It is he in whom God the father intendeth to manifest himself unto us: It is he, whom he will have to be worshipped. And in that respect he saith, Kiss the son whom I send unto you. And again, 
Psal. 2.12. joh. 5.13.  he that honoureth not the son, honoureth not the father that sent him. Let us mark well then, that here Moses meant to compare the God which uttered himself by his word, with all the Gods that are honoured through the whole world, and to show that in them all there is nothing but mockery and leasing. And why? For we can never worship God aright, unless we first know him. And we must always have an eye to this saying of jesus Christ which he spoke to the woman of Samaria, 
john 4.21.  ye know not what ye worship. jesus Christ's using of such speech, is as much as if he should spit at all the worshippings which the world had set up in those days. There was not that nation which boasted not themselves to serve God: but jesus Christ rejecteth quite and clean the things which men took to be good and holy. Ye know not what ye worship saith he. Hereby he showeth that it is expedient for us to be told of it. We must not go to it at all adventure, but we must be sure which is the God whom we serve. And seeing it standeth us on hand to know God, if we will worship him and serve him aright: let us consider from whence this knowledge cometh. Groweth it in our own garden as they say: May we get it by our own travel or policy? Is it lawful for every man to imagine what he listeth, and to say, I know God? No no: but God must be feign to utter himself, and to come unto us. And so the only mean to know God aright, is to be taught by his word. And that is the cause why he saith, The Lord thy God. For this people had received the law: and beside, the covenant had been made with their fathers: God had shooled out that flock from the rest of the world. justly therefore doth Moses here bring back the people to the knowledge of God, to the end they should restrain themselves from all the superstitions of the heathen, and have nothing at all to do with the unbelievers, but know that in as much as God had manifested himself so familiarly unto them: they had the certain and infallible truth.  
Now although this was spoken in the time of the law: yet doth it agree better still to us. For although God gave the jews sufficient warning that they should not have to do with the defilings and idolatries of the heathen: yet have we a much larger light now adays, since the coming of our Lord jesus Christ. 
Col. 1.15. Hebr. 1.3.  He is the lively image of God his father (as I have said already,) and we may well agree to this saying in the first of Saint john, 
john 1.18.  That no man ever saw God, but the son who hath always been in the bosom of the father hath revealed him unto us. The fathers of old time had a knowledge as I said, but that knowledge is esteemed as none at all, in comparison of the knowledge which we have now adays by the Gospel. 
Matt. 4.2.  God showeth himself more plainly unto us by the shining forth of the daysun of righteousness. And for the same cause the Prophet Esay treating of the redemption that was to be performed in the person of the son of God, 
Esa. 25.9.  saith expressly: Behold, this is he: behold, this is our God. The Prophet crieth out, this is he, this is our God. He contenteth not himself to say, behold our God: but he speaketh as if the thing were present, and as though God had appeared unto him. How so? And was not God in the mids of his people? 
Exod. 25.8.  Yes: for he said, I will dwell among you. And again, This is my rest, Zion is the place where I will dwell. 
Psal. 131.13.14.  And afterward he protesteth that he will never departed thence, and that the people is his temple and a royal Priesthood. Why then doth the Prophet Esay say, Behold, behold our God: this is he, this is he: when our Lord jesus Christ was to come into the world? Even because God revealed himself to us in greater perfection. Now than we be the less to be excused, if we run gadding now adays without holding of ourselves to the pure truth, so as every of us turneth away after his own dotages, to say, it seemeth so to me, this think I good. Let us assure ourselves that all this is nothing worth, but we must repair to the certainty that is brought us by our Lord jesus Christ.  
Nevertheless, so far off is the world from knowing this, that it should seem they be all bent to spite God, and have conspired to turn their backs upon him, and to shake off all subjection, that they may have liberty to continue in their disorders, and to scape in the mean while unespied with their lewdness. The jews are unexcusable, according as we see how the Prophets upbraid them with their wilful forsaking of God, 
Es. 42.19.20 & 65.10.11. Esa. 55.11.  so as they could not excuse themselves by saying that they had not heard any thing, as the poor Paynims might do: for God protesteth that he spoke not in vain. And now adays when God speaketh to us with open mouth, 
2. Cor. 3.18  and we have him perfectly discovered unto us by the Gospel, is it not too great a lewdness that men should run astray after that fashion? Were there ever any superstitions more gross and more outrageous, than are to be seen now adays in the Popedom? It is true that the jews meddled with the superstitions of the Heathen, and took much filth and uncleanness of them: but if all be well searched, it will be found that the Papists have far exceeded them. For God's word is as it were, at this day buried among them. When they treat of faith, they fetch the points of it from men's inventions: and the holy scripture is in as much reverence among them as if it were dead, and that all things went to havoc. Lo at what point they be. And if a man speak to them of God's service, (as I said) they be busy about their own inventions. Yea verily, mine intent is good say they: and so they bear themselves in hand, that God will suffer himself to be dandled like a little babe, and will never come to examine any whit of the doctrine of Popery. Again if they speak of faith: exhort they men to resort to God's free promises? No, but they challenge all to themselves. When they take in hand to treat of the office of jesus Christ, they overthrow the virtue of his death and passion, as much as they can. When they treat of their salvation: then step forth their own freewill, their merits, and their satisfactions. But contrariwise we should resort to the mere grace of the holy Ghost, 
Ro. 7.17.18  acknowledging ourselves to be in bondage to sin, until God deliver us from it through his mercy. And thereupon it cometh that the holy Scripture calleth the forgiveness of sins our righteousness. That is the point which we must resort unto, 
Rom. 3. ●2. 23. ●4.  to know that when we have done amiss, we can bring none other amends or payment for it, than such as we borrow of the death and passion of our Lord jesus Christ. But there is not a word of all this in Popery. When God is to be prayed unto, they make their vagaries to their Heesaintes and Sheesaintes: & in the mean while jesus Christ is not known to be as he is, neither is let alone with the office that is given him by God his father: but they depose him, like a sort of thieves and traitors that seek nothing else but to bury him again, and to make havoc of all the glory that was given him by God his Father. After the same sort deal they also in all other things. We see how the Sacraments are defiled to the uttermost. In stead of the Supper of our Lord jesus Christ, they have set up that same hellish abomination of the Mass, wherein they say that jesus Christ is sacrificed, as though he had done nothing already, nor were appointed to be the only & everlasting Priest by God his father. 
Heb. 7. 2●.  We see then that the Papists have so dallied with God's word wherein he hath revealed himself: as it should seem that they meant of set purpose to wipe away the knowledge that is in the Gospel. And therefore we have so much the more need to mark well this saying. That the Lord is God yea e●en the only one God.  
Now then, as oft as this word God cometh to our mind, let us assure ourselves that it serveth to cut off all toys that may come in our heads, and all inventions of men, and all other things whereof we have not warrant in the holy scriptures. For God will have us to consider him in such wise, as we snarl not ourselves in the imaginations and errors of idolatry. And of a truth, we cannot have the true God, except we have him alone: that is to say, without adding any companion unto him. For as soon as we fall to bringing in of undergoddes, we forsake the living God. And why? Because his will is to be alone, as he avoweth in another place by his Prophet Esay saying, 
Esa. 41. ●●  I am the living God (saith the Lord) and I will not give my glory to any other. Again we have seen heretofore how he called himself a jealous God. And why was that, but to withdraw us from all corruptions, 
2. Cor. ●●  as S. Paul affirmeth in the second to the Corinthians? For as soon as we be turned aside from the simplicity of God's word, it is all one as if a wife should hearken to a bawd that came to whisper her in the ear. By and by we be corrupted, and so we commit foul whoredom against God, when we falsify the faith that we have plighted him in Baptism. We cast away his law, and slain all religion, when we serve never so little from the pure Religion. Wherefore let us bear well in mind, that as oft as this word God cometh to our remembrance, God must be all alone. And if we accompany him with any creatures: he forsaketh us as backsliders, and as folk unworthy to have any thing to do with him, because we vouchsafed not to yield him his deserved honour: that is to wit, to take him for our [only] Lord, but have unhallowed that name by imparting the same to creatures, or rather to our own dreams.  
And herewithal let us mark, that it is not enough for us to reserve to the living God the title of the only God: but all that ever belongeth unto him must also abide unminished and unappaired. As how? His meaning is not alonely to be called the only God: but also to be acknowledged to be almighty, and to be our father and Saviour, which hath all authority over us to govern us, in whom we ought to put our whole trust, and whom we ought to call upon. Those are the chief things which we ought to mind when mention is made of the honouring of the only one God. Truth it is that the Papists will well enough say, that S. Michael and S. William are not their Gods: but yet for all that they worship them, yea even the stocks of them. Although they hope to scape by this shift, that the images are not the Saints themselves whom they pray unto; but only rememberances set up there to represent them: yet is it expressly against Gods forbidding. And again, we see that they cannot by any means discern the difference how God will be worshipped, when they entangle themselves after that manner with their idols of stone and timber, whereby they surmise themselves to represent their Saints. True it is that they countenance the matter with the terms of Doulia & Latria, which they themselves understand not, saying that they serve their puppets and yield reverence unto God: for that is the thing which they mean by those words. But surely God is much beholden to them, in that they show that they do but honour him, and in the mean season serve their idols. Again, is it not a holy thing to pray unto God? Yes: for it is the very service that he requireth, as it is said in the fiftieth Psalm. So then, we see that the world doth dally too shamelessly with God, 
Psal. 50.15.  in corrupting his service so lewdly, yea and that it is too detestable a thing, that men should run astray so, after so clear and open revelation or discovery of things, as is contained in the Gospel. And therefore it behoveth us so much the more to stand to this doctrine, knowing that our Lord will have us tied wholly to himself alone, so as there may be an inviolable union betwixt him & us. Which thing will come to pass, if we hold ourselves simply within the bounds and lists of his word, so as we give no entrance to men's inventions, nor suffer our minds to wander at rovers, but harken to the things that are contained in the holy scripture, & not only say amen to them readily with our mouths, but also settle our faith thoroughly upon the things that are proceeded out of the mouth of our God.  
Now let us kneel down in the presence of our good God, with acknowledgement of our faults, praying him to make us feel them better than we have done, so as we may know more and more wherein we be bound unto him, and not think to discharge ourselves thereof lightly, but bend ourselves wholly to him and to his service, not having any other intent or desire than to keep his holy Law. and seeing we be yet very far off from it, so that strain we ourselves never so much, we stop in the mids of our way: let us flee for succour to the forgiveness of our sins, praying him to vouchsafe to receive us to mercy, and to bear with us in such sort, as he never cease to guide us with his holy spirit, though we deserve to be utterly shaken off at his hand. And therewithal it may please him so to open our eyes, that we beholding the brightness of our Lord jesus Christ, may be wholly ravished thereat, to renounce these worldly things and our fleshly affections, which carry us away: so as we may have none other desire than to humble ourselves under him, to the end that being stricken down in ourselves, we may be lifted up at his hand by his word, waiting till it please him to transfigure us after his own image at the latter day. That it may please him to grant this grace not only to us but also, etc.   

On Saturday the xx. of july. 1555. The xluj Sermon which is the second upon the sixth Chapter.  
4 Harken O Israel etc.  
5 Therefore thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength.  
6 And these words which I command thee this day, shall be in thy heart.  
7 Thou shalt rehearse them to thy children, and talk of them when thou art at home in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up.  
8 And thou shalt bind them as a sign upon thy hands, and they shall be as frontlets written between thine eyes.  
7 Also thou shalt write them upon the entries of thy house, and upon thy gates.  
I Began yesterday to tell you wherefore Moses avoweth that There is but only one God: that is to wit, because men can never give themselves to the serving of the true God, unless they discern him from all things imagined by the world, For every man forgeth gods at his own pleasure, and the very fountain and wellspring of all superstition and idolatry, is that men cannot be contented with the living God, but give head to their own fancies, and thereupon build a great sort of fables to beguile themselves. Therefore it is requisite before all other things, to know which is the true God, that we may hold ourselves wholly unto him, and worship him simply without adding any thing at all to his word. For as soon as any thing is mingled thereunto, by and by it is corrupted. And here is express mention made of the God of Israel, because God must needs have manifested himself, or else we could never have known him. For where are the wings wherewith we should fly to so infinite a height, as to comprehend the Majesty of God? But when it pleaseth him to reveal himself to us by his word: it is as though he came down to acquaint himself with us: and then do we know him. And this certainty of being fully resolved that we worship not a new forged god, or a god that is brought in by men, but the same God to whom all praise is due: is the very foundation of all Religion. Herewithal let us bear in mind, that he will be worshipped all alone, not only by reserving to himself the name of God: but also by having all that is his, that is to wit, all that belongeth to his Majesty, and as ye would say to his office. I speak after this manner, to express the better, that God hath not respect alonely to his being. His will is not that men should only call him the everlasting, or confess him to be the maker of the world: but that they should also know him to be almighty, and that it is he to whom the government of us belongeth, it is he in whom is all virtue, wisdom, goodness, and righteousness, it is he to whom we must run for succour, it is he in whom we must put all our trust, it is he to whom we own all glory. Ye see then how Moses, in showing that there is but only one God, meaneth that men should commit themselves unto him, knowing that they be in his hand, that they be maintained by his only power, that it is he at whose hand they must look for salvation and all welfare, and finally that it is he in whom they have their life, moving and being: and therefore that it is he whom we must honour, 
Act. 17.28. Psal. 50.14.15.  as well with prayer and supplications, as also by praise and thanksgiving.  
And now to show his meaning the better, Moses addeth, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy strength. In these words we see the thing that hath been touched already: that is to wit, that God's intent is to hold us wholly to himself, and to possess us in such sort, as we serve him not by halves, ne wander in the mean while to and fro. Then like as God of his gracious goodness giveth himself to us: so doth it behove us to be altogether his possession and inheritance. That is the sum of the things contained in these words of Moses, where he speaketh of the loving of GOD with all our heart, with all our soul, and with all our strength. As if he should say, There is no mean way in this case, deceive not yourselves by imagining to serve God by parcelmeale, and by making any restraint from him: for he will keep his own right throughout in all points. What is to be done then? You must give your hearts wholly unto him, so as ye reserve not any piece of it to idols. For that were a corrupting and a bastarding of his service: either he must have all whole, or else he will have none at all, accordingly as we see how he renounceth the people in Ezechiel, for mingling of superstitions with his Law. 
 Go your ways (saith he) and serve your own idols: I will no more of you. He giveth them leave and casteth them up to Satan, telling them that he liketh not any of all the things which they doe● for he will not be matched with idols. What an outrage and blasphemy is that? Thus than we see now the meaning of Moses.  
Now as concerning these words, Soul, Mind, and Strength: the jews did misunderstand them. Their saying is, that Thou shalt love God with all thy soul, is as much to say as thou shalt not spare thy life for the love of thy God, but thou shalt set so much store by his glory, that in comparison thereof thou shalt not esteem thine own life, so as if need require that thou shouldest die to show the love which thou bearest unto God: thou shouldest do it. Again Thou shalt love thy God with all thy mind or Heart, betokeneth with them but as it were a comparison, so as a man should prefer GOD above all other things. And finally, Thou shalt love God with all thy strength, importeth among them, that thou must love him with all thy substance and with all thy goods, so as if the case required that thou shouldest be impoverished, thou shouldest rather give over thy worldly goods, than forsake thy God. But this exposition is too strait laced, and attaineth not to the very meaning of Moses. For proof whereof there needeth now no long discourse. For what better expounder of the Law is there to be found, than our Lord jesus Christ, by whose spirit it was given? For it was at his hand and by his authority, that Moses received the Law which we hold of him. So then, we must fetch the exposition thereof at his mouth, and we must receive it without gainsaying. And for the same cause do the three Evangelists S. Matthew, 
〈◊〉 & 〈◊〉 30. ●● 10. ●●  in the 22. S. Mark in the 12. and S. Luke in the 10. set down this loving of God to be the whole sum of the well keeping of the law. True it is that he addeth, Thou shalt love thy neighbour as thyself. Howbeit, in answering he saith, thou shalt love thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. Our Lord jesus Christ addeth there one word more: not to make a new sense, but to assure us the better of the same thing that Moses meant by the words Soul and Heart. So then he setteth down Soul, Heart, and Mind, as if he should say, The man that intendeth to keep God's Law well, must yield himself wholly and thoroughly to the obeying and loving of God. Now we see that in our souls, first there is the power of thinking, when we conceive things to judge and discern of them. That is the first power of the soul: namely that upon the insight of things, we enter into deliberation and judgement, and conclude one way or other. God's will then is to restrain all these thoughts to himself. Again there is the soul, which is not only the life, but also the mean betwixt the thoughts and the heart. For the Heart betokeneth the affections, desires, & will. It is one thing to think a thing, & another thing to desire it, and to set a hearty affection upon it. Ye see then that the heart is matched with the thoughts, to show that we must love our God with all our mind. And there is the Soul, which is as it were between both: as if it were said, that whether we debate and take counsel of our own affairs we must always begin at the love of God, and refer all things thereunto: or whether we covet one thing or other in seeking our own profit, God's love must always govern us, so as all our desires be as it were restrained and bridled under it. Ye see then that the whole soul with all the powers thereof aught to be thoroughly possessed with the love towards God. And the word strength serveth to show yet better, that God admitteth not any exception, neither may we reply in this behalf, and say, is my doing of this or that an impeaching of any part of my love towards God? No no, if thou do never so little a thing, & that all thy thoughts tend not to the loving of God, so as the love of God do guide thee: all is marred, and there is nothing but sin in thee & in all thy whole soul. For haste thou any strength or power there, which is not given thee from above? No. Therefore must thou reknowledge it unto God of whom thou holdest it. Now then, seeing that our Lord jesus Christ hath expounded us this text, we need not to make long discourse of it, as I said afore, but only to hold us to the authority of him which is the very lawgiver.  
Now remaineth the practising of this doctrine, that is to say, to know how we should put it in effect and execution. And let us mark first of all, how this only one text showeth us sufficiently, that God's law passeth all our abilities, so as it is not possible for us to fulfil it, & to discharge ourselves of it, or of the hundredth part of it, as long as we live here beneath. For why? do we know God thoroughly as we ought to do? No no, we come far short of it. Then is it impossible for us to love him with all our strength and with all our affections: for knowledge goeth before love. If our knowing of God be but in part, so as we be wrapped as yet in much darkness: our loving of God must also be weak likewise. Moreover we see what the fondness of our mind is: for in stead of seeking heavenly things, we look always downward. And if we be desirous but so much as to lift up our head: we must be feign to strive and to go to it by main force, and yet we return still to our own nature. How fickle are our desires? and how fight they one against another? So as men are tossed and turmoiled without end or measure, and have no rest at all, but are tormented with unquietness, of ambition on the one side, and of covetousness on the other. Again they would feign live at ease and in pleasure, and they would feign be had in honour and estimation. Finally they be cumbered with fleshly lusts and such other like things. Hereby than it appeareth enough and too much, that we come far short of loving God with all our heart, and of giving ourselves wholly over unto him, as we be commanded here. And so let us mark, that the righteousness of the Law respecteth not what men can do, but what they ought to do. We be bound to love our GOD with all our heart, with all our mind, and with all our soul. Although we have no such perfection in us as to come any thing near it, yet notwithstanding we be bound unto it. If any man say, How so? why should God require more of us than we be able to perform? we must consider from whence the mischief springeth: namely even from our own fault. The original sin that is in us is the cause thereof, so as we take it by birth. And is it meet that because we be naughty and froward, therefore God should be bereft of his service and lose his right? No. If a man have played the unthrift and wasted away both his own goods and other men's: shall his creditor be bound to bring him his obligation and to say, take thee here thy bond, thou owest me nothing? The creditor will at leastwise keep still his obligation, and although the unthrift have not wherewith to pay: yet ought he to do homage to his creditor, and to stand bound unto him still, and not to deny him his debt. Now God deserveth well to be much more privileged than mortal men. Wherefore let us consider that we own him a hundred thousand fold more than all the debts of gold and silver in the world. So then, God's righteousness is an inviolable thing, so that the order of nature ought rather to be abolished. Now than if men be lewd and froward, doth it follow therefore, that they should pluck the son out of the sky, or make the earth to be confounded? True it is that there happen many confusions by reason of our sins, insomuch that our Lord sendeth both rain, and thunder, hails, and tempests, and such other like things: but yet for all that, the order of nature continueth unappaired after such turmoiling. Therefore we must understand, that although we be lewd, and there is nothing but unrighteousness and naughtiness in us: Yet must. God's justice and right continue perfect and unappaired as in respect of the commandments: and we must needs stoop to them, and suffer ourselves to be condemned for not dischardging our duties. Do we then hear this sum of the Law, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength? Let it make us conclude that we be all damned and accursed before God, and that there is none other shift for us, but to flee to his mercy: and that we be not condemned for any one sin, or for two or three: but that God findeth us guilty in all points & all respects. And for proof thereof, let us examine well the best works that we can have done in all our life: and there will be still some fancy or other to turn us away, so as we shall not go on so freely towards God, but that there will be some temptation mingled therewith, or some toy to pluck us back, & the devil shall have endeavoured to cool us. And when it fareth so with us, it is a plain corruption to infect the thing that should be good and commendable in our works. Ye see then that we take not any deliberation, any counsel, or any desire in our whole life, but the curse of God is with us and upon our heads. Were this well printed in our hearts: all glorying to the worldeward should be beaten down in us, and there would be no more so much meriting, wherewith the Papists are so bewitched, that (to their own seeming) they may enter into account before GOD. Alas, they should then see that they be far off from their account. Howbeit forasmuch as the Devil hath blinded them with such pride: let us on our side make our commodity of this text.  
And sith we hear that God requireth that we should love him perfectly with all our heart, with all our mind, and with all our soul: let us be of opinion that he condemneth us utterly, until he have acquit us of his own infinite goodness. But yet for all this, we must pluck up our hearts and quicken up our spirits, sith we see that our Lord provoketh us after that fashion. For what maketh us so cold and negligent? It is our bearing of ourselves in hand that we be discharged. The cause therefore why men do flatter themselves, is for that they take themselves to be perfect, when they have brought some petty trifles unto God. When we be at that point, let us bethink us how it is said here, Thou shalt love God with all thy heart. If it happen that we be not very disordered in our life, but that we have prayed unto God at our uprising in the morning, we have done no man wrong all the day long, we have not played the whoremasters, nor the drunkards, we have not hurt any of our neighbours, we have not conspired any evil, we have not blasphemed God, but we have occupied ourselves about some good matters, insomuch as we have endeavoured to do good to such as were in necessity, and laboured to apply ourselves to the things that God commandeth, and have done them some service which had need thereof: when night cometh, we think ourselves to be little Angels, and that God hath no more to demand of us. That is the cause that cooleth us, and why we serve not GOD so earnestly as were requisite. For we bear ourselves in hand, that we be perfect, and we be contented with ourselves, and we need nothing else to content us withal, for we be too much inclined to like well of ourselves. But behold here is wherewith to waken us from such folly, namely, Thou shalt love the Lord thy God. And after what manner? after our own measure? No no: but with all our heart, with all our soul, & with all our strength. And therefore let us look that we search well our thoughts: and in examining of our lives, let us consider what a number of vain and fond fancies have passed us. And if it be alleged, yea but I yielded not to them: very well, didst thou not conceive any such thought? Will not thy God possess thy whole soul? Shall the devil bear rule over thy thoughts, & God in the mean while have nothing to do with them? And seeing he hath given thee those thoughts, if thou fall to mingling of them with any corruption, whence proceedeth that, but from the affection of our minds? Therefore if we were well fraughted aforehand with the love of God, should not all the powers of our souls be brought under his obedience? Yes▪ So then, our forging of so many fond imaginations, our letting of our desires and delights lose to follow this and that, and our forgetting of God in the mean while, or rather our excluding of him from bearing any sway at all in us, doth prove sufficiently that the true love of God is not received into our souls. Alas, doth it not appear that we be yet far of from discharging the hundredth part of our duty?  
Besides this foresaid condemning of ourselves, we must also quicken up ourselves, and say, what dost thou wretched creature? dost thou give thyself to do well sith god exhorteth thee so earnestly? In the meanwhile thou seest that thou hast much ado even to begin. Thus ye see how we ought to bear this text in mind, that it may inflame us with the love of God, seeing we be yet so far off from the perfection which he requireth and commandeth. Again let us mark well, that our Lords uppening of all the abilities of our soul here, is to make us look better to the good turns that he hath done us, to yield him homage for the same, and to apply them to his honour. For what a thing is it that we have the gift of consulting, the choice of discerning between good and evil, and the ability to conceive things so as we can say we will do this or that? Lo here an excellent gift wherewith we be endued. Now then seeing we have will to choose, so as we can say, go to, I find this to be good: and again, seeing we have a soul which beareth God's image printed in it, and seeing we have so many goodly virtues, wherethrough we excel all other creatures ought not the consideration thereof to provoke us the more to serve God, and to honour him with those so precious gifts which he hath put in us? Yes: and therefore let us learn, that when our thoughts are set upon vain and wicked things, and when our desires run at rovers and rebel against God: we vnhallowe so holy a treasure, as we deserve well to be utterly cast up at God's hand, because of our unthankfulness. Now than whereas Moses speaketh here of the thoughts and the will: and our Lord jesus Christ addeth one word more, that is to wit, mind, Soul, and will: let us understand that hereby we be warned, that if we submit not ourselves wholly unto God, it happeneth for want of considering the good things that he hath bestowed upon us. For if we feel him liberal, as he showeth himself towards us: surely it will draw us wholly unto him. So then let us consider, that Gods making of us so excellent as to have his image printed in us, was not to any other end, than that we should do him homage for them, & by that mean be the more moved to love him, & to keep ourselves well from defiling so precious gifts, as reason, will, discretion, & all the rest of the powers of our souls which he hath given us. Thus ye see in effect what we have to remember upon this place.  
But yet herewithal we must mark also the thing that I have told you heretofore: that is to wit, that God will not be served by constraint, but of free love. He could say, Thou shalt honour thy God, 
Deut. 13.  thou shalt obey thy God, thou shalt fear thy GOD: and so he doth in other texts, and it is good reason that it should be so: but he speaketh expressly of love. And why? To show that if our serving of him be by constraint, so as we go to it against our wills: though we honour him never so much, and do all that is possible to glorify his name: yet if the same proceed not of love, so as our heart yield unto him freely and without gainsaying: he utterly disalloweth it, and such service is not acceptable unto him, for he loveth him that giveth with a free will and pure affection, as saith Saint Paul treating of almsdeeds. 
2. Cor. 9.7.  Seeing then that God loveth him which giveth with a cheerful courage: thereby he showeth that if a man should spend all his goods, yet should it not boot him at all as to Godward, unless he have a delight in well doing. And why? Because God hath commanded it, and we ought above all things to desire that he be glorified, that his righteousness be obeyed, that he be exalted at our hands, that he reign over us, and that we be his people in very deed. Ye see then that the chief joy which we should have to incline us to do well, is a hearty and free affection. And that is the cause why the word Love was plainly set down in this text.  
Notwithstanding, God will not have us to love him as our fellow: but he will have us to love him, honour him, and serve him as our God. And therefore let us mark well, that if we will observe God's law as we ought to do: we must not consider him all only in the degree of a master, thereby to yield him reverence: but we must also set before us the title of father, and assure ourselves that God's intent is to win us to him by gentleness, that our heart may be as it were tied unto him, according to this saying of his by his prophet, If I be your master, 
Mal. 1.6.  where is my fear? and if I be your father, where is my love? In deed he setteth down honour in that place, to betoken that a servant ought to fear his master: but yet immediately after he setteth down the word Love also, of purpose to show what honour the child yieldeth to his father.  
And therefore let us remember, that the first point of serving God aright, is to be led unto him, yea and to be led thither upon knowledge of this word Saviour, so as we covet above all things to be so knit unto him, as all our joy, contentation and rest be there, that by that mean we may no more be given to the things that are contrary to his righteousness. And that is the cause why we say, that we must first know God's grace and goodness, before we can serve him. For as for such as serve God for fear of being damned, not knowing that he will be their saviour: what do they? They seem to enforce themselves greatly forward: but in deed they draw clean back. Though they break both their arms and their legs, yet are they never the forewarder. And for that cause is it said in the hundred and thirtieth psalm, 
Psal. 130.7.  Because the Lord hath been merciful, and men have found him gentle and gracious: therefore is he feared and dreaded. In deed the world thinketh to serve GOD well enough, without knowing him, and we see that the Papists do this and that upon such opinion. But what for that? In the mean while they have no trust in God, they never knew his will nor his loving kindness: and therefore are they always in terror and unquietness.  
True it is that they yield some outward service unto God: but all that ever they do is not worth a pin, insomuch that God reiectes even their keeping of the Law: for we must be led by love and by a frank and free goodwill, as I said afore. And how may that be done? Even by knowing God to be our father and Saviour, as I alleged out of the text of malachi, 
Psal. 130.7. & 131.24.  and as is yet better expressed in this verse of the psalm, that we must first know God's mercy, and rest thereupon, or else we can never fear him, and come near him to serve him. That is the true & plain meaning of this text, and so must we apply it.  
Moses having spoken after that fashion, addeth now, that the Law must be so dear unto us, as to take it for our chief treasure. And forasmuch as we be too much subject to the seeking of the corruptible things of this world, and forget God out of hand, and withdraw ourselves too far from him: he saith, that men must have God's law continually in their sight, and make as it were a Headroll thereof, as if a woman were attired after the ancient manner, with borders on her head, bracelets on her arms: or as if a man should make borders of them about his house, or ingravers upon the doors of his house, so as God's glory might be every where. And whereas he speaketh here of frontlets and bracelets, and of painting and engraving of God's law upon door posts: it is to show that whereas men give themselves to vain glory in decking and attiring of themselves, and the same turneth them away from God: they must make all their deckings of God's Law: that must be their jewels. Like as if a man or a woman have a costly jewel upon their finger, and take pleasure therein: in stead thereof they should have God's Law continually before their eyes, so as a man should no sooner look upon himself, no though it were but upon his nails, but it should come to his mind to think, Thou hast a maker who fashioned thee, and whose will it is that thou shouldest serve him by yielding thyself wholly to his obedience. Although thou be a silly unprofitable creature: yet will thy God be glorified in thee. Thus ye see how we must make all our deckings of God's Law. Again, in stead of the beautifying of houses, with things of goodly show and furniture, to the end it may be said, this is the house of some man of estimation: the Law of God must be written upon it. Now we see what the meaning of Moses was.  
But by the way we have here to bewail the corruption of mankind. For it is manifest, that even of the holiest things in the world, men take occasion to mock God, and to mar all, and to turn them to a contrary end. As how? This saying, Harken O Israel, the Lord thy God is one only God, is a notable saying, and worthy to be had in remembrance above all others. For it serveth to magnify the living GOD, that he might be discerned from the idols that have been forged, to the end that our religion might be certain and infallible. Then is it as excellent a lesson, as a man shall read any: and yet what have the jews which were God's people fared the better for it? They have turned it into a charm and sorcery, imagining that the speaking of those words would make a conjuration, like to the Agnus Dei in popery, and to such other geugawes as the papists hang about their necks, in the which Agnus Dei they writ the beginning of Saint john's Gospel and I wot not what else, wherewith they bear themselves in hand that they can conjure both God and the devil. As much have the jews done with this lesson: insomuch that they have abused even the very letters of it. There is one letter (say they) which importeth four, betokening that God is Lord of the four parts of the world. They have taken othersome according to their numbers and cyphers, to signify things which they have devised of their own brain. And in the mean while they had no reverence to God, but would that he should have no more power nor authority over them. And that do they show full well, not only by their despising, shunning, & rejecting of jesus Christ, who ought to have reigned over them: but also by their crucifying of him in despite of God, and by their turning away from the salvation that had been promised them. And even as much have they done with this text. For they have turned to pride and ambition the thing that is said here, as we see how our Lord jesus Christ in the Gospel upbraideth the Scribes and pharisees with their large guards, 
Matt. 32.5.  insomuch that if the common people had any narrow guard of writing, wherein the commandments were set down, these great Rabbis (to the intent to become holier than other men,) had guards of an handbredth upon their garments, wherein God's law was written in great letters, that it might be seen a great way off. O, those were holy persons, for they had God's law written in great letters, whereas the common people had it in small. They knew the law much better, and therefore was God much magnified in them. Nay, contrariwise, such vain bragging was a flat mocking of God: but yet it was the fashion of all men, as I have declared already. And by this which befell the jews, let us take understanding and instruction, that the same must serve us to behold that we be so froward, that whereas God laboureth to draw us familiarly unto him, we despise it, and in stead of profiting ourselves by the doctrine that is set before us, we turn it unto laughter, we unhalowe it like Churchrobbers, and we turn quite and clean contrary to his meaning, so as it had been better for us never to have heard one word of his mouth. Thus ye see what we have to mark.  
But now herewithal we must come to the meaning of Moses, which I have touched shortly already. Remember these words saith he. And how? By talking and conferring of them in thy house, and as thou goest abroad. Here we see well how our lords meaning was not to be honoured with guards of garments and such other things, but to have his law printed in his people's hearts, and to have it kept always fresh in remembrance. Therefore let us consider, that whereas we have so much needless talk our Lord will have his people exercised in talking and conferring upon his law, whether it be in resting, or in journeying, or when they be at home in their houses. If we minded this warning well, surely it would be a bridle to rain us back and to withdraw us from the unprofitable talk whereunto we be so much given. For we can spend, I say not some forenoon, but the whole day continually in light talk: but if we speak but two or three words of God, by and by we be weary and it grieveth us. Yet notwithstanding, this talking of him is not the chief point. For we must come to this saying of the psalm, 
Psal. 〈…〉  I believe, and therefore will I speak. For oftentimes and most commonly, they that have God's law in their mouth and at their tongue's end, have it not at all in their heart and affection. Therefore we must speak of God's law, much more with our hearts than with our mouths. But yet must we talk of it also, to edify our neighbours, that the father may teach his children and the master his servants, to serve God. That is the cause why our Lord commandeth men to talk of his Law: not to discharge themselves lightly of it, as though the whole matter lay in speaking of it: but to quicken up and correct our unlustiness, so as every man help forward his neighbour, and draw him with him, and the fathers and masters in the mean while be careful to teach their children and servants, as I said afore. That is Moseses simple meaning when he speaketh here of talking either at home or abroad: namely that men's talk must always be of God's Law.  
Afterward here ensueth, thou shalt muse upon it in thy heart. Herein we see how our Lord rebuketh us, and showeth us how fickle headed we be, insomuch that if we be not held fast by divers means; we forget God his law out of hand. For what is the cause that he setteth as it were frontlets here before our eyes? Wherefore is it that he will have us to wear as it were Tablets, Rings, and Bracelets: but for that whereas we be wont to gaze chief at such things, and to make a showing of them, he will have his own law to be set in them? Now the excellentest part of man is his face and his eyes: and our Lord will have his law to be there. Again he will have it upon our hands: and we cannot do any thing, but our hands must needs go foremost still in it. Now our Lords will is that we should not be able to stir one finger, but we should be put in mind of his law by it. Hereby he showeth us (as I said afore) that if we have not good store of bridles, we shall play the lose colts: and if the law be not brought to our mind, and the remembrance thereof refreshed by many means: we will soon have forgotten it. We need no more but to close our eye, and the things that we had learned and which had been told us and reto;d us afore, are streightways out of our thought. Let us understand therefore that our Lord blameth and condemneth us in this text, for being so customably carried too and fro, and that he must be fain to quicken us up, and to give us so many helps, if he will enjoy us and have us to obey him. That is one thing which we have to mark upon this text.  
Besides this let us mark also, that our Lord could not better have taunted the vanities whereunto men and women are given in all their pretty toys and trifles, in attiring and decking themselves with guards, embroideries, and borders and such other like things: God (I say) could not have scorned such vanities better, than by telling us that in the mean while we forget the chiefest point of all, which is the minding of his law which we forget easily, to occupy ourselves about vain and unprofitable things. And this is spoken chief to women, because they give themselves over curiously to these nice attires and deckings. For if they considered that they should apply themselves to the minding of God's law, they would not be so much occupied in decking or rather in disguising of themselves: but they would rather consider which is the true decking of faithful women: that is to wit, to fear God, to live honestly, mildly, chastely, and soberly, to govern well their households, and to occupy themselves in bringing up of their children. This is a beautiful attire, 
1. Pet. 3.3.4  and such a one as is precious in God's sight, as Saint Peter termeth it. So then let us mark, that whereas the worldlings do deck and disguise themselves, and make so many devices to please and allure one another: we must beware that we take the true decking which will make us acceptable before God: that is to wit, that we bear his Law in mind, and can glory that we have a God which guideth and governeth us accordingly as it hath pleased him to receive us for his people, and to give us his word to rule our lives by.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may learn to mislike them more and more, and to flee for refuge to his mercy, being utterly void of all trust in any strength of our own: And yet notwithstanding that we may not leave to enforce ourselves, so as we may be the more given to his service, knowing that we be not yet come to perfection by a great way, no nor yet to the mid way thereof: and therefore that these warnings which he giveth us may inflame us more and more to yield him praise all our life long, by acknowledging the benefits which he hath bestowed upon us, and the nobility and worthiness which he hath given us above all creatures, that we may learn thereby to withdraw ourselves from all the vain and transitory things of this world, and to seek the spiritual and heavenly things, to the intent that being knit unto our God, we may not only withstand all worldly temptations, but also draw our neighbours from the same by our example. That it may please him to grant this grace not only to us but also to al. etc.   

On Wednesday the xxiv. of july. 1555. The xlvij. Sermon, which is the third upon the sixth Chapter.  
10 And when the Lord thy God shall have brought thee into the land, which he swore to thy father's Abraham, Isaac, and jacob, to give thee great and goodly Cities which thou buildedst not:  
11 And houses full of all manner of goods which thou filledst not: and wells which thou diggedst not: and vineyards and Olivegardens which thou plantedst not▪ and thou shall have eaten and filled thyself:  
12 Then beware, lest peradventure thou forget the Lord which brought thee out of the land of Egypt, from the house of bondage.  
13 Thou shalt fear the Lord thy GOD, and serve him, and swear by his name.  
WE have seen how it was God's will that his law should always be before his people's eyes, and that the remembrance thereof should be renewed by all means. For this cause he commanded them to set guards upon their garments, and to write the sentences of the Law therein, and to wear them in stead of bracelets, and other ornaments, and to have than in their caps and in the rest of their apparel, and to engrave them upon the posts of their houses. All this rehearsal tended to this end, that because men are too forgetful of GOD'S Law, they must have certain helps and means to put them in mind thereof: and specially that whereas the children of this world are curious in decking themselves, and in making themselves brave to the eye, and give themselves to pomp when they be rich: in stead thereof GOD would that his faithful ones should deck themselves with holiness of life. For it is not enough for them to bear skroules of the law about them unless all of it be referred to the right end.  
Now we must also call to mind what hath been touched afore: namely that if we were as well inclined to think upon God and upon the doctrine which he setteth forth unto us, as were requisite: we should not need any other helps. Therefore it is a token that we be full of vanities, and that our wits wander too and fro, and that it is very hard for us to settle ourselves upon God.  
But yet notwithstanding we shall be never the more excused for all that. Seeing then that we be easily led away after our own follies, and there are a great number of temptations in this world to blear our eyes withal, and to wipe God's law out of our hearts and minds: it standeth us in hand to take the more pain in the thing that is commanded us here, namely that we make a continual exercise of returning unto God, so as it be our whole study, and that whereas we see the unbelievers carried away in their own follies, we seek unto God, to settle ourselves upon him, and to refer all our thoughts and desires unto him, so that even in making mirth we have him before our eyes, and in our remembrance, to the end he may be glorified in the things that we take pleasure in.  
And now Moses addeth, that when the people shall be come into the land that was promised them, & enjoy the goods that are there: (for we know it was a fruitful & fat land:) they must beware that they forget not him to whom they were beholden for all things, but rather honour and serve him, and show themselves to hold all things of him who is their God. Now at the first sight it might seem superfluous to warn the people that they should not forget the Lord their God, after they had possessed the land that was given them to inherit. For is it possible that a people which hath been guided by the hand of God, and seen so many miracles, should turn away, yea and be so blinded, as to be unmindful of him to whom they were so much bound? That were against nature. But what? The unthankfulness of men is so great. that notwithstanding all the benefits which they have received at God's hand, yet they cease not to defy him, or at leastwise to show that they have no further care of the things that were told them. True it is that here Moses speaketh to the people of Israel. But yet in that people he setteth us forth a lookingglasse, wherein to show us our frowardness in that we cannot find in our hearts to do homage to God for all his benefits, but that all that ever he bestoweth upon us is lost, because it is misbestowed, unless we be exhorted and pricked forward to do our duty better. Therefore let us not think that this doctrine was written for the jews only: but let us rather understand that it is directed unto us also.  
Howbeit, first of all we must mark what Moses meant: and afterward the doctrine contained therein must be applied to the instruction of ourselves. When thou art come (saith he) into the land which the Lord thy God promised to thy father's Abraham, Isaac, and jacob. Moses speaketh expressly of God's promise, to the intent that the people might be thoroughly persuaded, that their going into that land was not by haphasard, nor their winning of so many victories against their enemies was by good fortune (as they term it) or by their own strength and policy: but that it was wrought by Gods own hand, and all came of his power. True it is that the wonders which were showed at that time; were sufficient enough to have made them believe, so as they needed not to have sought any further.  
When the people saw God's scourges upon the Egyptians, was it not a sure record of the divine and heavenly power which showed itself there? Again, whereas they passed the red sea, whereas they were guided with a cloud by day and with a fire by night, whereas they were fed with manna from heaven, and whereas they saw the cloud upon the tabernacle which was a token of God's presence & majesty: should they not have concluded that God bare rule over them and showed himself to be their guide? yes: and yet for all that, Moses beholding the hardheartedness of the people, thought it not enough to tell them of the things which were seen at that time, but also alleged the promise that had been made four hundred years afore.  
Behold (saith he,) the Lord thy GOD will bring thee into the land of Chanaan. If thou ask what proof thou hast that it is God's hand● thou needest no long disputing of the matter, thou knowest what promise was made thereof. This heritage then was assigned unto you aforehand by the free goodness of your God, even before you were borne. If God had given this land simply to the people of Israel without promising of it before: it had been somewhat the dark summer.  
But seeing that GOD made an agreement and as it were a solemn league with Abraham, 
 saying, this is the sign that I enter into covenant with thee and with thine offspring this day, namely that thou shalt inherit this land: howbeit, that shall not be presently, but thou thyself must live and die there as a stranger, and also they that come of thee and their offspring likewise, must be sojourners in a strange land, and be there vexed and grieved with continual tyranny: nevertheless they shall return thence at the end of four hundred years, and then will I perform my promise: Doth it not appear by these sayings, that God wrought in that behalf? Should any further proof be sought thereof? may not even blind folks feel it with their hands? We see then for what purpose Moses allegeth here the promise that had been made to Abraham, Isaac, & jacob: yea and Gods rehearsing of his promise again, was a larger proof thereof, so as the thing became the better known and of more authority. In deed the people are also put in mind therewithal, that this inheritance befell them not by their own policy, 
Psal. 44.4.  nor for any worthiness that was in themselves, nor was conquered by their own power or strength, but was given them freely of God, so as it behoved them to acknowledge that they had received it, and that their possessing of it was not as though they had obtained it by their own power. The Lord (saith he) promised you this land. At what time? when none of them was yet borne or bred. Then could they not have earned or deserved aught. And therefore it behoved them to acknowledge that Gods only free gift was the cause of it, and that they obtained not any thing but through his freebestowed mercy, because it pleased him so to do. For men will never sufficiently perceive themselves bound unto God, until they be utterly bereft of all their merits and that it be showed them that they have not any thing of their own to bring, but that it is God which doth all, not of duty, but of good will. Men must be fully persuaded of that, or else they will never duly perceive themselves to be bound unto God.  
And whereas Moses speaketh afterward of the great and goodly Cities, of houses full of goods, of vineyards, olivegardens, and of all other commodities: it is to make the people to understand the better, that God dealt not niggardly with them, but had powered forth his treasures, to the intent that they should be the more provoked to serve him. And that is another point well worthy to be marked. For so long as God dealeth with us but after the ordinary manner, we will not perceive that he is willing to be our father, because we consider but the order of nature and stand musing thereupon. That then was the cause why God voutsafed to add the full measure of all liberality, by handling his people as is showed here, so as he gave them not a mean land, that was neither barren nor abundant, of which sort some are to be found: but he gave them fair and strong cities, houses thoroughly furnished, and grounds thoroughly manured. Seeing it is so: the people ought to have been the more provoked to acknowledge, that seeing God had showed himself so bountiful, it became not them to fall a sleep, but to know him to whom they were so greatly bound. And it is said expressly here, that the people should possess the things which they had not made, or gotten to themselves. There is not any thing of thine own labour, saith he. Didst thou build the houses wherein thou dwellest or shalt dwell? (For he speaketh here of the time to come.) When ye come into the land, ye shall find fair houses, and that of other men's building: ye shall find all manner of household stuff and necessaries ready made: ye shall find vineyards and Olivegardens thoroughly planted: ye shall want nothing: ye shall find wells ready digged: for that land had not water at will. We know what pain and distress the holy fathers were driven unto, only to have water for themselves and their ca●tell, 
Gen. 21.25. & 26.19.20.21.22.32.  namely how they were driven from place to place, yea and that not for any precious things, but when they digged some poor pit, their neighbours came and drove them from it. Not without cause therefore is here express mention made of pits or wells, to show that the people should find all commodities there, without the putting too of one finger to take any pains for them.  
And therefore he addeth, take good heed that thou forget not the Lord thy God when thou art full. This is the chief matter which we have to weigh. For Moses doth us to understand, that men are a kin to resty horses: if they be overpampered, they fall to kicking, and will not be handled nor ordered any more: and this similitude is set down more expressly in the two and thirtieth chapter. 
Deut. 32.15  But in this place he showeth plainly, that overmuch ease is the cause of wilful stubbornness: so that if God hath once pampered us, we forget him, and play the drunkards so as we cannot order ourselves in such wise in the enjoying of the benefits which he bestoweth upon us, as to yield him thanks for them and to serve him the more effectually, but contrariwise we devour them up with such greediness and excess, as our nature becometh utterly brutish, and God hath no more authority over us, but we bear ourselves in hand that we could well enough forbear him. Ye see then that men become brutish through pleasures and abundance of wealth. And that is the thing which Moses hath noted here, in saying: take good heed that thou forget not the Lord God when thou art full.  
Finally he concludeth, that we must fear God, and honour him, and sake him for our GOD, which thing he betokeneth by this word Swear. For whereas the people are commanded to swear by the name of God, as we shall see more fully hereafter: it serveth to show how it was his will that they should keep the Religion that was given them by the law, and not mingle it with any idolatry, so as they might thoroughly protest that they had not any more Gods than that one which had showed himself by his law and word. That is the effect of the matter which is contained here. In deed the land of Chanaan which had been promised to the fathers of old time, and given to the people of Israel by so many miracles, had more to be considered in it, than have the countries wherein the faithful dwell at this day. For we be not settled in them by the mighty and miraculous hand of God, as it showed itself in those days. But yet for all that we must come back to this point, that none of us cometh into this world by his own power, and that our dwelling in it is the singular benefit of God. For there should be no earth at all, if God listed not to assign it unto men.  
It is for our sakes that the seas & waters withhold themselves: or else they would overflow and drown the whole earth. And therefore although there were no more but the order of nature, it were a miracle great enough to show us that God vouchsafeth to nourish us here. We know what is said in another text which we shall see hereafter: 
Deut. 32.8.  that is to wit, that God did spread out his meetelines over all the nations of the world, so as he divided the countries and did set the bounds of them. Then let us understand, that we cannot be in any nook or corner of the world, without Gods maintaining of us there, nor have any place to dwell in, which is not given us of his free favour. And as the land of Chanaan was dedicated to the service of God at that time: so is the whole world consecrated thereunto at this day. For it is said that our Lord jesus Christ is a king, 
Psal. 2.6.8.  and that he hath enlarged his dominion from the one end of the world to the other. Wherefore let us understand, that our Lords setting of us here and his maintaining of us here, is to receive such praise at our hands as he deserveth.  
Now it is certain that we must live of our labour, and most men shall not have the world at will, but a number have much a do to get bread, and God will handle them very hardly: but yet howsoever they far, one bit of bread is enough to make them beholden to the Lord. Yea and although men labour for their living: yet must they be fully resolved of this which we shall see hereafter, namely that it is not their labour that findeth them, but the blessing of God, whereby the children of Israel were fed in the wildernese. Truth it is that the falling of the Manna from heaven was a more manifest token. But yet howsoever the case stand, God hath left a continual precedent, that by what means soever we live: it is he that maintaineth us, and it is at his hand that we receive both sustenance and nourishment and all that ever we have. Ye see then that no man can exempt himself from serving of his God, and from showing by our deeds that we think ourselves beholden unto him, both for our life and for all things belonging thereunto. Again the more bountifully and liberally that GOD dealeth with us, the more ought we to be provoked to serve him. Therefore let every of us on his own behalf learn to bear God's benefits well in mind. Let not the poor murmur though they wots not oftentimes which way to turn them: but let them assure themselves that GOD will so bless the little which they have, as it shall well enough sustain them to live therewith. And as for the richer sort which have more abundance, let them understand that Gods showing of himself so gracious towards them, is to the end they should the better know him and honour him.  
For although the rich sort may now and then allege that they have taken much pain in gathering the things which they possess, or that they have attained to them by some other mean, and that they have them by succession from their fathers and ancestors: Yet will not God lose his right, for (as I said afore) it is his blessing that maketh men rich. Therefore they that possess most must know that Gods being liberal to them after that fashion, is to the end to bind them the streitlyer to him, and to allure them the more to serve and honour him as their father, yea and as a kindhearted father which desireth nothing but to give his children their fill of all good things, so as they may not want any thing.  
Thus have we here a general rule: which is, that after as GOD giveth us ease and the commodities of this world, so must we be the more disposed to love him: for that gentleness of his draweth us unto him. And when we have so tasted of his goodness and found savour in it: needs must there be too great unkindness and churlishness in us, if we be not moved to love him as we ought to do. And that must be not only in our eating & drinking, but also in all things that concern this present life. As for example, if GOD give us peace and quietness, whiles others are in trouble or at wars: if we be unuexed of plagues and diseases, while we see a number of other folks afflicted: let us understand that our Lord allureth us gently unto him, and would feign win us by such kindness, and therefore if we vouchsafe not to come unto him, we shall pay right dear for the things that we shall have received at his hand. True it is that God requireth not any payment at our hands: for we have not any thing to give him: but yet will be have us to be thankful towards him for our duties sake. If we do not so: it must be laid to our charge, that being not his children, we have treacherously rob him of his goods.  
For what right have we to the enjoying of them, but that he is our father? And if we honour him not, dare we say we be of the number and company of his children? 
 And that is the cause why Saint Paul is so hot against such as return not unto GOD when he spareth them. What mean ye you wretches (saith he?) know ye not that ye abuse the great treasures of God's goodness? For his dealing so gently with you, is as an alluring of you to repentance. True it is that GOD doth sometimes chastise us sharply, to waken us and to make us know our faults, that we may be sorry for them: But yet for all that, if he deal mildly with us, it is as much to say as he would feign win us by friendly means, as hath been said already. Now if this can bear no sway with us, we show ourselves to be too too lewd, and that we despise God's goodness, yea and that we make but a scorn and mockage of it. And therefore must horrible vengeance hang over our heads, according as S. Paul threateneth in the foresaid place, to all such as abide hard hearted and stubborn in their vices, when God beareth with them. And now let us look to ourselves. For although every man's state be not so wealthy as he would wish: yet are we handled very gently in respect of others. What remaineth but that our Lord should enter into account with us, if we on our side have no lust to serve him, and that the ease and rest which he giveth us, be not applied to show that we take him for our father indeed, forasmuch as he handleth us as his children? If we (say I) acknowledge not this: then shall not our unthankfulness escape unpunished.  
Also by the way let us not forget how Moses exhorteth here the people of Israel to beware that they forget not the Lord when they were well fed and grown full. But seeing that we be inclined to such frowardness as well as they, let us consider our own disease, that we may seek remedy for it. For though there were no more but this one point: it were enough to occasion men to mislike of themselves, and to be ashamed. For we be as monsters against kind: insomuch that whereas God offereth himself to us, and reacheth us his hand, so as if we saw him in his own person, we could have no greater assurance of the fatherly love that he beareth us, than that he is so liberal that we may have our fill of his benefits: yet notwithstanding we forget him even when he putteth us in mind of him, not only by speaking to us, but also by showing us by experience that he knitteth himself to us, and hath a care of us in watching over us, not only for the saving of our souls, but also for the nourishing of our bodies, feeding us like little babes, and as it were stretching out of his wings over us, as a hen doth over her chickens, as comparison is made in the holy Scripture. 
Matt. 23.37  Seeing that God giveth us such proof of his goodness, and also knitteth himself unto us, of purpose to gather us together and to take us up to himself: were it not a devilish madness to forget him, and to turn our backs upon him, and to shut our eyes against him, yea and to conceive so excessive rage as to say, we will not think upon him that seeketh us, is not this a devilish madness? Yes: and yet is there not any of us all, that can excuse himself to be unsubiect to such naughtiness. So then, this text ought of right to humble us, and to make us ashamed afore GOD, because we see we be so malicious and spiteful as not to regard God when he is near us, nor to wake and open our eyes that we might see his goodness when it is showed unto us, yea even after so evident and easy a manner. That is the thing which we have to remember. True it is that we make common proverbs of it, but in the mean while no man thinks upon it. We say that nothing marreth men but ease: We say that overmuch wealth maketh men unwieldy: and yet in the mean while the same thing befalleth us, and none of us findeth fault with himself. And although God prevent us and blame us, and do us such shame as to make us hear of it: yet will not we think upon it. Notwithstanding it is not written in vain, When thou hast thy fill of the benefits of thy God, beware that thou forget him not. Wherefore let us mark, that prosperity of itself ought to provoke us to resort unto God, because it is all one as if he should reach out his hands and arms unto us. Like as when a father offereth his child a thing and saith to him, Come hither, and holdeth out his arms: so likewise Gods desire in bestowing his benefits upon us, is nothing else but to see us quiet, as it were in his lap or under his wings. Now then, if we have an eye to the order of nature: prosperity should draw us to God, and make us well minded to serve him: and yet notwithstanding, we see how we despise both GOD and nature and all kindness, and become worse than wild beasts. For whereas GOD allureth us to him after that gentle manner: we turn our backs upon him, and in stead of coming to him, retire from him: nay (which worse is) we kick against him. For it is not enough for men to despise God's goodness, and to stop their eyes, and to devour all the good things which they have, without knowing who giveth them: but also they proceed so far as to rush against him, and to gnashing their teeth at him, and to spurning at him. If a man should liken us to swine, we would think he did us great wrong. And yet are swine contented with rooting in the ground, to fill themselves with the Acorns that are fallen down, and they be not so fierce as to fall to rending down of the tree, they leap not up against it, they bite not the boughs, they have their groins hanging always downward. As for us we play indeed the swine, because we have always our groins in the earth: insomuch that When we cram ourselves never so full, there is none of us which lifteth up his mind on high to say, it is God's hand that giveth us this thing: but either we impute all things to our own policy, or we think that the gain cometh of ourselves, or we imagine that it happeneth us by some chance, and to be short we never think of God. But besides this, we fall to spiting of him, we cast out our fury and rage against him, we strike at him with our tusks, we withstand him stubbornly to the uttermost of our power, and we could find in our hearts that his justice were utterly abolished. For we tread it under foot, as much as in us lieth. We see then that we be worse than swine, and worse than the vilest brute beasts that are, yea we be even unkindly monsters.  
But behold, our God calleth us to him by this exhortation, wherein we see the patientness which he useth towards us. If a father had handled his child as gently as could be, far above the common manner, and the child should thereupon grow proud and despise his father: would not the father bear him such displeasure, as to disdain to open his mouth to him, to tell him of any thing because of his despising of him after that fashion? Yes. Then is it most certain that we be much less to be borne with when it falleth out, that we resist GOD who is more worth than all the fathers in the world, without comparison. So then, should he not have just cause to let us alone as we be, when he seethe that we have no mind of him, and that even his benefits are an occasion unto us to despise him, so as we turn them the clean contrary way from the lawful use whereunto he had ordained them? Might he not justly leave us in that state as cursed creatures and unworthy that ever he should open his mouth to speak to us? Yes: and yet for all that he cometh to seek us. Behold (saith he) I know ye be inclined to forget me, when I have fed you well and fat, and the more abundance that you have, the more ye refuse to come to me, and therefore ye deserve to be shaken off, & that I should never remember you any more. Yet notwithstanding, my desire is not that you should perish, but that ye should return unto me. What naughtiness or lewdness so ever I espy in you, I am contented to take you still for my children, I will prevent the vices whereto you be given: therefore take heed that ye forget me not when you be at your ease. Seeing that our Lord beareth with us after that fashion, ought it not to break our hearts though they were harder than stone?  
So then, first of all let us mistrust prosperity. In deed we covet it, & for the love thereof we shun the things that are hard and cumbersome. If we suffer hunger and thirst, it grieveth us, & we never leave storming until God have provided for it: but yet for all that it would be more for our profit oftentimes, to endure hunger than to have abundance. Howsoever the case standeth, whensoever God bestoweth his benefits upon us, let us have prosperity in suspicion, as I said afore. Not that it ought of itself so to deceive us & blindfold our eyes, as we should not know God: but for that it behoveth us to perceive our own nature to be so sinful and evil given, as we cannot profit ourselves by any of the benefits which we receive at God's hand. Yea and we see how even Solomon was afraid to be overriche, 
Prou. 30.9.  for fear of advancing himself against God, lest he should despise him and forsake him. See here how Solomon who was endued with so excellent gifts of grace, did nevertheless see the frailty of man to be such, that when he had all that his heart could wish, yet he might forget himself, & be oversotted as he should fall to renouncing of God by advancing himself against him. 
Phil. 2.12.  Now then, let us live in fear and awe, and if God give us not such abundance as we would desire, but do cut our morsels very small: let us understand that the same is for our benefit, in that we have need to be dieted, for fear least fatness stop our eyes, and so make us stark blind. If we think well upon this, it will make us to bear poverty the more patiently. When we want our pleasures and delights, when we want our delicate morsels, and when we want abundance to fill ourselves withal: let us know that our Lord hath a regard to hold us in awe by that mean: for we should be in danger of forgetting him, if we should grow too fat. And therefore when we have wealth at will, let us bethink us thus: why was it said to the people of Israel, forget not thy GOD when thou hast thy fill? It was because men can not brook their wealth, in so much that if they have all that they have need of, yea and mor● too: they overshoot themselves, they play the lose colts, they arm themselves against GOD, and they have no more care of him. Is the wind in that door? Let us learn to have God always before our eyes: so as if he deal graciously with us and give us more than he doth to other men, we may have the skill to consider, See how my God cometh to me, and to what intent but that I should be as it were brooded under his wings, and live obediently towards him, honouring him and referring my whole life to the glorifying of his holy name, so as it may be as a bond whereby to bind me straytlyer unto him, than others on whom he hath not bestowed the like benefits as he hath done upon me? Thus ye see that both poor and rich aught to tend to godward, each one according to his degree.  
Again, the comparing of the people of Israel with ourselves, aught to quicken us up yet better, to stand upon our guard. It is said, when the Lord thy GOD shall have given thee thy fill. And of what goods? Of wine which thou shalt have gathered of other men's labours, and of all other things to live by which thou haste not earned: when thy God shall have fed thee so of his own free goodness, see thou forget him not. If the people of Israel might forget GOD having had most apparent records of the favour that was showed unto them: what will become of us which are held here under the common order of nature? For we have no miracles to spur us forth to Godward: we have not a land of Chanaan as a special elected and chosen dwelling place. And therefore we might easilier forget GOD than that people could, if we should not remember this present lesson early and late. And for as much as we see our own coldness, let us learn to match the spiritual benefits as well which God hath bestowed upon us heretofore as which we look for hereafter, with the things that pertain to the maintenance of this transitory life. True it is that although we thought upon no more than the things that are given us for this body: yet were we sufficiently bound to God, yea and a hundred fold more than we could discharge ourselves of. Notwithstanding, besides all this, our Lord giveth us cause enough to serve him, in that he granteth us so many spiritual benefits that belong to the saving of our souls, whereof we have a portion already. 
Eph. 2.8. Rom. 7.  For whereof cometh faith? whereof cometh it that we be graffed into the body of our Lord jesus Christ by being baptised in his name, and that we be taken into God's household to be avowed for his children? Whereof come these things but of his giving of the spirit of adoption unto us, 
Eph. 1.5. & 2 Gal. 4.6. Eph. 2.14.  to the intent we should call upon him as our father, be assured of the heavenly heritage, stand in awe of him, and live according to his word? And is not this doing of his a special gift? Yes, and yet besides this, there is a life prepared for us, whereof we have but only a taste as yet. For we have received (as ye would say) some first fruits of it: but we shall not have the full fruition of it, until God have taken us quite and clean away to himself: it is enough for us as now, that we follow after it aloof. Now then sith we see that besides the things which our Lord giveth us for our bodies and for this transitory life, he hath also given us benefits far nobler and preciouser, as which do lead us to his everlasting kingdom: must it not needs be that we be too lewd, if we be not drawn unto him? And if we take occasion to forget him for all his drawing of us unto him after that sort: what horrible damnation deserve we for such unthankfulness? Ye see then in effect, that the thing which we have to remember upon this place, is that every of us must bethink him of the great number of benefits which he hath received at God's hand, and which we receive still day by day: and that the same must stir us up to put ourselves continually forward in going towards him, and teach us to do him homage for all things and in all respects. For we defile all his benefits, if the end whereunto we refer them, be not the honouring and glorifying of him.  
Again as touching the goods of this world: let us understand that our Lord cannot devise to do so little for us, or to give us so slender a portion of them, but we shall be exceedingly much beholden to him though he do no more: but if we perceive that he dealeth gently with us, and that he beareth with us: that aught to quicken us up and to provoke us so much the more to come unto him. And therewithal let us beware that our unthankfulness lead us not to forget him, seeing it is not for nought that he warneth his people here by the mouth of Moses, to beware that they forgot him not when they came to the enjoying of the benefits which he would bestow upon them. For we have examples thereof even among ourselves. I pray you hath not GOD wrought after a wonderful fashion here in planting of his Gospel, and moreover uttered his blessings in such sort, as they that perceive them not, must spite of their teeth know that he hath showed his mighty arm? nevertheless I shall not need as now to blame men's unthankfulness, it is too apparent and openly known. For have not many been ashamed, yea and are not many ashamed still, to bethink themselves of the miserable state out of which God hath delivered them? We hear how Moses sayeth here, Forget not thy GOD which brought thee out of the land of bondage or bondmen. As if he should say, when GOD shall have granted you the grace, to dwell quietly in the land which he will give you in possession: call to mind the state wherein ye have been, that ye may acknowledge the good which GOD hath done you in delivering you from it. Hear then are two things done you to understand: The one is, that the present benefits must provoke ye to honour him that hath showed himself so liberal towards you: [and the other is,] that the remembering of your former miseries, must always humble you and hold you in awe, so as ye mount not up in pride to like well of yourselves and to be puffed up, nor the prosperity that is given ye make ye to forget what bondage ye have been in.  
Now although this was spoken to the children of Israel, I pray you doth it not fitly agree unto us? Ought not we to consider well to whom we be beholden for this change, that God hath vouchsafed to give his children (as ye would say) a quiet nest here, so as they which were oppressed and overlaid with bondage and tyranny, are now at full liberty, and enjoy the things which they never hoped nor looked for? Seeing then that our Lord showeth himself so gracious, are we on our side to be excused, if we fear him not? Though all the world might be acquit, and all men scape God's hand for misknowing him: yet deserve we to be condemned in that behalf. But ought not the remembrance of all the miseries whereout we be scaped, to be so printed in our hearts as we might live continually in awe of our God? And although we have prosperity as now, let it no● puff us up, nor minister occasion to us to stand too much in our own conceits. And generally, ought not all Citizens, Burgesses, yea and strangers of Geneva to bethink themselves thus? It is not long ago since we were in such bondage and tyranny in this City, as there was no likelihood that ever we should have scaped them. Nay rather we seemed to have been as a people forlorn and past hope of recovery: and yet hath our GOD looked mercifully upon our miseries, and provided remedy for them, and that after such sort as men would never have thought, and as surmounted our desire. The Citizens and Burgesses that have been privy to the calamities and miseries from the which GOD hath delivered them, have they not good cause to magnify such goodness and mercy? And as for the strangers whom God hath conveyed hither as it were into his fold, ought they not to consider thus with themselves? Alas, we were as in the gulf of hell in the horrible desolation of the popedom, and God hath pitied us, insomuch that he hath reached us his hand to take us thence and to bring us hither into his Church, that we might worship him with one common accord.  
Seeing it is so that all that ever belongeth to the one only God, is contained in an oath: must it not needs follow that it is a cursed superstition, when we swear by the name of an ydol? Yes: for the honour that is due to the only one God, is conveyed away to the creature. All they therefore which swear by any other than by the name of God, do show themselves unworthy to be his people, yea and that it is not long of them that they bereave him not of his due homage. Now we see how it was not for nought that Moses hath told us here, that we must swear by the name of God. And indeed when the prophets intend to show that the right Religion shallbe set up every where, 
Esa. 65.15.  they say that all tongues shall swear by the name of God. The heathen men likewise had the same opinion, that their swearing by their idols was a token of their serving of them. And that was comprehended under the worship which they yielded unto them. If they had not imagined that there was some divine majesty in an idol: they would never have sworn by the name of it. True it is that afterward they disguised their oaths, so as they swore likewise by their kings and princes: but that flattery was an unhallowing of God's name, and they themselves knew full well that they were blameworthy in so doing. For in going about to flatter men, they unjustly snatched to their idols the honour which they pretended to be due to them. Seeing that the Infidels knew that an oath is a kind of worshipping, should not they that have been rightly taught, have a much more surer rule? Yes: and therefore let us mark well, that Moses in commanding men to swear by none but by the name of God, showeth that therein they do him the honour of acknowledging him for only judge, 
1. Cor. 4.5.  and attribute unto him the office of searching men's hearts and thoughts, and of bewraying the things that are secret and hidden, 
Psal. 31.6.  & finally acknowledge him to be the certain and unfallible truth, and therefore that he is able to be sufficient witness thereof. That is the effect of that which he meant to say.  
Now hereby we see, that such as swear by the names of creatures are idolaters, & rob God of the protestations which he will have men to make unto him, inasmuch as he will have none to be so honoured but himself. It is a common thing among the Papists to swear by the virgin Mary and by the rest of the saints. True it is, that men have not thought that to be so great evil: but although there were no more but that, yet there appeareth to be manifest idolatry in so doing. For why? They that swear by the virgin Marie, do set her in God's feat, as though it belonged to her to judge the world: and a man could not devise to do greater wrong to our Lord jesus Christ, than to attribute that thing unto her which is given unto him alone, yea and given unto him in respect that he is God manifested in the flesh. 
2. Chr. 6.30.  Again, they attribute unto her the searching and knowing of men's secret thoughts, which title the holy scripture reserveth peculiarly unto God. Then is it horrible treachery to swear by the virgin Marie, or by any other creature. And would God this superstition were utterly abolished among us, that it might never be had in remembrance any more. But what? There are a number of wilful folk, from whom that cursed custom cannot be taken, and say what ye will to them, they continue doted in it, insomuch that if a man do so point them to it with his finger, that as blind as they be they may see the mean how to yield God his due honour: yet all is one with them, they will not in any wi●e be made to believe it. And why? Because the devil hath bewitched them. Howsoever the case stand let us note that all such as swear by any other name than by the name of God, are idolaters. And why? I told ye the reason before: namely because we cannot swear by the name of God, but we must confess that he is our judge, and that it is only he to whom it belongeth to know our secret thoughts, and to punish us for falsifying his truth and for turning of it into a lie, whereas we should bear witness unto it. And let us mark that one kind is put for all of that sort. By reason whereof we be commanded, not only to swear by the name of God, but also to yield such confession of him before men, as we may show ourselves to be his people in deed, and that we would feign that he should reign among us, and that his name should be glorified. And so let us extend this lesson generally to the honouring of God, so that if the case concern religion, we give not that thing to creatures, which our Lord telleth us is peculiar to himself. And therefore whensoever we speak of the name of God, let us yield him all that belongeth unto him, let those things be reserved unto him, and let us not bereave him of his honour, to give it away by pieces and colluppes to men and other creatures. This extendeth very far. Nevertheless it is enough for us to be admonished in fair words, that when Moses saith we must swear by the name of God, it is as much as if he should say, my friends, like as ye worship the Lord, so must ye also maintain his honour before men. Insomuch that if any man will compel you to transform or change your religion, you shall not suffer it in any case whatsoever: but stand still in this uncorruptness to say, we have the one God who hath called us to him, 
Deu●● 〈…〉  and both created and redeemed us: and therefore it is good reason that we should be his heritage, and continue wholly his. Thus ye see in effect what Moses meant to utter in this text.  
But here we see the frowardness that is in men, which is a thing greatly to be lamented. For an oath (as I said) ought to be a record of the honour which we yield unto God: and we see how men clean contrariwise will needs spite him in using of oaths. First of all, when men swear unadvisedly, is it not a manifest despising of God's name? It must be rapt out when there is neither why nor wherefore. The talk shallbe but of mirth and laughter: and yet notwithstanding God's name must be mingled with it. And is not that too great and too shameful a scorning of him? Nay moreover, a man's patience is no sooner stirred, so as he entereth into a little choler: but by and by god's name must answer for it. In so much that it is not enough for them to some out their rage against their neighbours, but they must also step up against God, and show themselves wode and stark mad. And they be no simple oaths which they use: but oaths matched with blasphemy, whereby the majesty of God's name is as good as trampled under foot. Oaths are referred to nothing less than to the end that I spoke of, (that is to wit to the glorifying of God among us) when they be applied to so devilish outrages as the wilful defying of God, and the scorning of his name, by tossing it too and fro like a tennisball, without yielding any reverence unto it. And therefore let us learn that it is too too detestable a vice when trifling oaths are so rife among us, and also that in our cholerik passions of impatiency God's name should be so rend and torn, and that men are not contented to have sworn after some simple manner, but also take up kinds of oaths that are matched with blasphemy, so as it appeareth that their intent is to make war against God, and even to spite him when they cannot be revenged of men. Thus ye see what we have to mark upon this text. Therefore to be short, let us understand that it is not enough for us, that the spiritual service which we own unto God be yielded uncorruptly unto him: that is to wit, that we put our trust in him, that we call upon him, and that we offer him our souls and bodies in sacrifice: but we must also show openly before men what religion we hold of, and we must make it known that we be separated from all the defilements of the Infidels and unbelievers. The thing which is expressly required here, is that when oaths are to be used, we must use them with such sobriety as God may be glorified, and that whensoever we swear, we must bear in mind that God is to be reverenced as our judge, and offer ourselves in such wise before him, as he suffer not any falsehood to abide unpunished, and as we yield unto him the office of searching even our hearts. If we deal so: then shall our oaths be holy unto him, and accepted as a part and portion of the service that he requireth and alloweth. And by that means we shall abhor and loath not only the blasphemies whereby he is spited out of measure: but also all fond and trifling oaths, that are made without cause or reason. Thus we see in few words what we have to note, and how this text is to be put in ure.  
Now Moses addeth immediately, Ye shall not follow any other Gods, the Gods of the heathen which dwell round about you. When he saith, ye shall not follow any other Gods: he showeth us that we cannot mingle the true religion with any abuses, or with any thing devised by unbelievers, but by and by all is marred, and God disavoweth it, as soon as we serve one way or other from the plain truth, and from the rule that he hath given us. For it is not said simply, you shall not renounce your GOD: but they be forbidden to follow any other Gods. So then let us mark well, that if we intend to serve the living God, we must hold ourselves to him alone, and worship him with such uncorruptness, as all idols be utterly cast down, and all superstitions cut off and cast behind us. And if this were well observed, we should no more be put to such pains, neither should we have so many bickerings as we have. For what causeth the troubles that are nowadays in the world, and that there is such division between us and the Papists? For both of us confess that there is but one God: that ground is common to us both, both of us name him the maker of heaven and earth, and both of us take jesus Christ for our redeemer: and yet notwithstanding we be at so great odds, that the Turks and the jews are not more divided from us than the Papists are. Whereof cometh this? Not that the Papists do utterly renounce GOD: but because they will needs make a mingled and confused hodge-podge of all the Religions of the world. They have raked together all abuses, all Satan's trumpery, and all the superstitions that ever have been: and that term they the service of God. It is no part of their meaning to hold themselves to the pureness of the holy scripture, and of the Law and the Gospel: but to the things which they have devised of their own brain. They will needs have those things mingled with the pure seed: and that is such a corruption, as God is utterly shaken of by it. Although men think it not▪ or at leastwise confess it not with their mouth: yet hath he no more place where those things are. So then (as I said afore), if this saying which forbiddeth us to follow any other Gods were well observed: we might easily agree nowadays with the Papists. For the controversy here concerneth not the only name.  
True it is that the Papists call not their Saints which they have forged, their Gods: but yet they serve them and worship them as Gods. And therewithal they have devised such laws and ordinances as they think good: and yet the thing which they term God's service, is but utter folly of their own invention. Now it is a flat following of the Gods of the Paynims, when men use strange fashions in the serving of God, and in steed of praying unto him alone, do call upon the creatures, so as they cannot tell whom to choose when all comes to all. And therefore let us bear well in mind the meaning of Moses: which is, that to worship God aright, we must stick simply to his word: we must stop our ears against all things that are brought us from elsewhere: and we must not admit any thing but that which we have from God only. Let us then submit ourselves wholly to the obeying of our god, & not receive any thing which proceedeth not out of his mouth. And if we  
bear with our infirmities, 
Esa. 42.3.  and that he is always pitiful. Although we deserve to sink under his hand: yet will he always show mercy towards us. But doth it follow therefore, that he will be scorned at our hands, and that we may come pranking against him to despise him? No: but contrariwise, forasmuch as he showeth himself gracious and loving towards us, it ought to break & soften our hearts, to make us submit ourselves wholly unto him, and at leastwise to apply our selves altogether to the serving & honouring of him, when he preventeth us through his free goodness. Then let us mark well, that when our Lord is near unto us, although it be of purpose to make us glad, and also to give us contentation and rest: yet notwithstanding he ceaseth not to be zealous in the maintaining of his glory, neither will he suffer it to be trampled under foot, without sending horrible vengeance for it. Do we then know that our Lord dwelleth among us? Let us on our side beware that we sanctify ourselves wholly unto him, for fear lest his wrath be kindled, that is say, lest he withdraw his goodness which he hath once showed towards us, and bereave us of it as we deserve, and therewithal power out his wrath upon us, when he seethe that he cannot win us, nor any whit prevail by showing himself pitiful in bearing with us with such lovingkindness and gentleness as he doth. Ye see then after what sort we ought to use the goodness and patientness of our Lord. That is to wit, knowing that we may boldly stay upon him, not doubting but that he willbe favourable unto us, we nevertheless must endeavour and enforce ourselves to the uttermost of our power to serve and honour him. And forasmuch as we cannot do it of ourselves: we must pray him to hold us in such obedience by his holy spirit, as our whole seeking may be to show that his coming so unto us is not in vain, but that we be truly knit unto him, and that he hath set such a holy and unviolable bond between him and us, 
Psal. ●●. ●  that as he once gave himself to us to be our inheritance, so he also possesseth us, and maketh us to be thoroughly contented with him, and to proceed in such wise in profiting to his honour & glory, as our whole life may show that we desire nothing else but to be retained under his protection.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to humble us more & more by true repentance, so as we may not only be sorry for our faults, but also amend them and submit ourselves dutifully unto him, to the intent we may be more and more rid of all our naughty lusts, and be clothed again with his righteousness, that by the shining of his image in us, we may show ourselves to be his true children and that our desire is to be ruled by his holy spirit, even until he have made us partakers of his heavenly glory. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, etc.   

On Tuesday the thirty. of july. 1555. The xlix. Sermon which is the fift upon the sixth Chapter.  
15 For the Lord etc.  
16 You shall not tempt the Lord your God as you tempted him in Massa.  
17 Ye shall keep the commandments of the Lord your God diligently, and his testimonies and ordinances which he hath commanded you.  
18 Thou shalt do the thing that is right and good in the sight of the Lord, that it may go well with thee, and that thou mayst go into this good land and possess it according as the Lord hath sworn to thy fathers.  
19 And that he may beat back thine enemies before thee, as the Lord hath said.  
WE saw yesterday how Moses showed the people, that forasmuch as God vouchsafed to dwell among them, they also ought to live in his fear. And we likewise must think, that his approaching unto us after that sort, is not to be despised of us, but rather to the intent that his goodness should provoke us to honour him the more. And there was a threatening added immediately, For fear lest thou be bereft of the land which thy God hath now given thee. Wherein Moses declared, that when we have received any good already at God's hand, we must not be proud of it, but rather yield him due honour for it, that we may enjoy it still: for after as he showeth himself liberal to us, so doth he bind us unto him. And therefore let us mark, that when we have the possession of his benefits, it is not to the end we should fall asleep in them, but rather have the greater care to serve and honour him. And herewithal let us note, that under this term of that land of Canaan, Moses comprehended generally all that belonged to the people's election: for that land was an outward testimony thereof. Therefore in effect he meant to say, Behold, God hath chosen thee to be of his household and Church: wilt thou continue therein? Then must thou be careful to honour him, and walk after his guiding. Now to apply the same to our use, it is all one as if a man should say unto us, seeing that God hath promised to be our father and Saviour, let us fear him, to the intent he may continue always so. And this importeth that he will have a care of us, during this mortal life of ours. And although we pass through many miseries, yet will he deliver us from them. Howbeit that his defending of us in this world is not the chief benefit, nor the thing that we must stay upon, but we must mount up higher to the endless life. And so to be short, whensoever we think upon the benefits that god hath given us, let us understand that he can well bereave us of them as soon as we abuse them, and pluck away our feathers that make us so proud. For his bestowing of his benefits upon us, is not to the intent that we should despise him, & take occasion to stand in our own conceits, & so be negligent and call no more upon him: but the blessings which we enjoy tend to this end we should daily and hourly have the better regard of him, & lift up our minds on high to yield him due thanks, and to glorify him in our whole life. Now hereunto Moses addeth, Thou shalt not tempt the Lord thy God, as you tempted him in Masa. Hereby he meaneth that the people must not abuse gods patience. As if he should say, look well to it my friends: although god deal gently with you, ye must not think but your sins shall come to accounted, if you serve him not with all humility. If ye say, we be God's friends, we need not be afraid that he willbe angry with us or work us any displeasure, for we see how well he dealeth with us: beware how ye daily so with him, for ye know what befell to your fathers in Masa. Therefore do no more so, but prevent the chastisements of your God, & before he arm himself against you, know him to be your judge, and tarry not till he show forth the tokens of his wrath and vengeance by his deeds, but in the mean time while he useth mieldnes & gentleness, consider that he allureth you to repentance, 
Rom. ●. 4.  & so let every man be provoked to amend his faults, that God may be honoured by that mean. For if ye tempt him again, he will not bear it. He sharply punished your fathers in Masa: but you shall feel much greater & horrible punishment, if you go on stil. And let us mark, that here he toucheth the story which is written more at length in the seventeenth of Exodus. 
Exo. 17.1.7.  There it is said that the people being in a dry place of the wilderness, did grudge and repine against Moses, because they had no drink, crying out that they were betrayed, because there was no more water in the desert, so as it had been better for them to have tarried still in Egypt, where were graves enough to have buried them in God punished the people with the bitings of Serpents: but yet howsoever they fared he had pity upon them, and used mercy towards them, sending remedy convenient for the same. And yet notwithstanding his will is to have the name thereof to continue still, for a memorial to upbraid the people with their unthankfulness. It is his pleasure that it should remain still, to the intent that the children might know that their fathers were rebels: for the word Masa betokeneth as much as temptation. Now for the better understanding of the things that are said here, we must consider what it is to tempt God: for that is done divers ways. But chief it is said that we tempt God, when we be too importunate in requiring more than is lawful for us, and when we will needs have further trial of his power and ability than pleaseth him, so as we fall to spiting of him as if we would say, Go to we shall see now whether God be mighty or no: let him do what we will have him to do. When we go to work with such outrage, & have no modesty nor stay of ourselves, so as we consider not what is lawful for us, but will needs have God to please us without awe or measure: then do we tempt him. And why so? This word Tempt betokeneth properly to assay or try. See now, God is willing to utter his power, howbeit not at our pleasure: neither were it reason that he should be subject unto us. True it is that he useth this amiable kind of speech, 
Psa. 145.19.  that he will do the will of such as fear him. But this will is meant, not of an inordinate lust when men take leave to crave whatsoever cometh in their mind: but of the desire that is subject and conformable to God's ordinance, so far forth as he giveth us leave. And by that means God is glorified. It is not meant that he will do whatsoever cometh in our head: for that would oftentimes turn to our undoing. As for example, when he gave the people flesh: it had been much better for them to have died for hunger, 
Num. 11.33.  than to have crammed & glutted themselves after that fashion unsatiably in despite of God. But God performeth our will, when we be obedient unto him, & have respect unto goodness in all our requests, according as S. john exhorteth us to attempt nothing further than pleaseth him. 
1. joh. 3.22.  If we do so, God will also pleasure us. But if we come malapertly with a lofty countenance, to say I will try whether God can do this or no: [we shall come short of our desires.] What? Is it a convenient fashion of dealing, that we should stepforth so to try God, & that we will needs have him to give us proof of his power by making himself subject to us? Is it not a devilish malapertness that carrieth us so away? Yes▪ So then, we see now what is signified by this word Tempt, namely a trying of God, as though we doubted of his power or ability, & a repining at him & a charging of him with infirmity when he doth not whatsoever we lust, so as we measure him by the things that we perceive with our eyes. That is the temptation which is forbidden here. And indeed our Lord jesus Christ is a good & faithful expounder of this text. For he allegeth it to beat back Satan, as is written in the fourth of S. Matthew. 
Matt. 4.7.  Yea and the devil himself taketh the holy scripture to tempt our Lord withal, facing him with this text, It is written that God hath given his Angels charge over thee, 
Psal. 91.11.  to bear thee up in their hands, & not to suffer thee to dash thy foot against a stone. Well then, hereupon we may gather, that God hath committed us to the keeping of his Angels, so as we shallbe borne up by them, & preserved from all evil that may encounter us. We must assure ourselves of that. But yet it is said therewithal, that they shall keep us in all our ways, that is to say, which we have to go in. Now then, let us keep on our ways, that is to say, let us look about us how God hath disposed our life, & let us not attempt any thing rashly & upon our own head, but let every of us consider his own calling: & then we may be sure the Gods hand shall always be reached out over us, and the Angels of heaven shall travel after us: let us not doubt of it. Nevertheless whatsoever come of it, let us not pass the bounds & lists that he hath set us, nor play the loose colts to say, I will go try this or that: for that were a tempting of God. Why so? For whosoever listeth not to take pains, but saith: is not God able enough to maintain me? He trieth gods power too fa●. For why? God hath promised that his blessing shallbe upon the hands of them that take pains. 
Psal. 128.2.  His will is that the land should be tilled, and that men should follow husbandry, & other labours, every one according to his calling. And yet notwithstanding if they will needs refuse all this, & disdain to use those ordinary means: is it not a tempting of him what he can do? It is all one as if I should step up into the pulpit, without vouchsafing to look upon any book, & fond imagine to say thus in myself: tush, when I come thither, god will give me enough whereof to speak, & in the mean while I hold scorn to read, or to study aforehand what I shall speak, & come hither without minding how to apply the holy scripture to the edifying of the people, by reason whereof I should play the presumptuous fool, & God also would put me to shame for mine overboldness. In like case is it with all other things. So then we see in effect the to tempt God, is to be unruly, and to omit the means which God giveth us and setteth down unto us, & to refuse to put them to their right use, so as we will needs have God served after our own fond liking, and make him as it were subject unto us. And forasmuch as our Lord jesus Christ alleged this same text against Satan: we see which is the true and natural sense thereof.  
Now then, whereas it is said, Thou shalt not tempt thy God: It is all one as if Moses had said, my friends, beware ye play not mockholiday. When God is patiented, and poureth not out his rigour upon you at the first dash: think not that therefore ye shall scape scotfree, neither take occasion to fall asleep & to flatter yourselves for it: but live in fear, and prevent the wrath which God hath not yet powered out upon you, because he spareth you. To be short, we be said to tempt god, when we abuse his benefits which we possess, & which he hath put into our hands, & in the mean while acknowledge not him to be the founder of them. For why? under pretence that God dealeth gently with us, we bear ourselves in hand that we may despise him. And that is a turning of his goodness to the clean contrary end that it ought to be applied. Doth not god apply himself to us, of purpose to win us, and to the end that we should have his love so printed in our hearts, as we might be wholly knit unto him and made one with him? But if every of us do contrariwise run at rovers, & devour the goods that he hath bestowed upon us: is it not a tempting of him? Yes. And above all things whereas it hath pleased him to impart unto us the doctrine of salvation: it is to the intent we should take him for our father, and jesus Christ for our shepherd, and that we should hearken to his voice. Again he hath taken us as it were into his house, to the intent we should be his very household folk, applying ourselves more and more unto him, and be utterly separated from the unbelievers, by dedicating our whole life unto him. But on the contrary part, if we will needs be unruly, & yet in the mean while vaunt ourselves of having the Gospel, insomuch that we feed ourselves with this vain hope to say, O ho, seeing we have God's word, he cannot but love us, 
〈…〉  for it is his power to the salvation of all that believe: I say if men dally after this sort, & abuse the name of faith to make a shrouding sheet of it, to the end they may give themselves the more boldly to all naughtiness: it is a tempting of God. For inasmuch as he uttereth not his power at the first dash by thundering down upon them: he seemeth to them to be as a little babe & a weakling, & so they play with him [at their pleasure]. Therefore let us learn to fear God: & although we perceive not that he hath drawn his sword, bend his bow, & made ready his arrows against us: 
Psal. 〈…〉  yet let us not tarry till the fire of his vengeance be kindled upon us, but consider that the sentence thereof shallbe executed upon all the despisers of his majesty, though they feel nothing of it for a time. Thus ye see how we be forbidden to tempt the Lord in the time of prosperity. To be short, let us learn to fear God while he beareth with us. For if we say with these mockers, what I pray you? Doth not God show himself gracious & favourable towards us, in that he doth us so much good? It is all one as if we scorned his power and should say, yea, it is true that men threaten us with God's punishments, but where be they? we perceive no likelihood of them. When we speak after that manner, it is a defying of him, as though we would say, Let us tarry a while & see what he can do. Yea, it is moreover as good as a bereaving of him of his power, and a making of him to be an idol: and is not that (in effect) a denying that he is the judge of the world? Wherefore to the intent we may not tempt God, let us learn to live humbly and warily. Although we be at our ease & rest, & although there be no show or likelihood that god will send any adversity or affliction upon us: let us not measure his power by our perceiverance, nor after that which we see: but even when his scourges seem to be very far of from us, let us be as much afraid of them, as if we felt the stripes of them already. Thus ye see in effect how we ought to put this text in practice.  
Now whereas Moses addeth, As ye tempted him in Masa: It is all one as if he had said, seeing ye have escaped for one brunt, come no more there. For whereas your God showed himself merciful at that time: his meaning was that ye should not understand, that he listed not to be tempted. Wherefore seeing he hath withdrawn his hand from you, let it not be an occasion to deceive you hereafter, that ye should take courage to tempt him any more: for when men provoke him so often, it is not for them to look for mercy and favour at his hand.  
Now we see to what purpose Moses alleged the temptation wherewith the jews tempted God in Masa. And thereby we be taught, that when we have done any fault, we must bethink us of it, to the intent we may do no more so. And in stead of taking occasion to grudge at GOD through impatience: we must humble ourselves the more under his awe. When we have offended him after that sort, and obtained forgiveness: it is to the end we should take the better heed all our life after, and that the remembrance of our evil doing should abide printed in our hearts, until we have showed that God's goodness hath booted us as well as his scourges and corrections. And therefore, to be short, when God chastiseth us, let us beware that we receive instruction by it: and when he forgiveth us, let us look that we take such taste of his goodness, as may inflame our hearts and minds to honour him the more. Whereas the unbelievers do mock God when he spareth them, and make no reckoning of it, but bear themselves in hand that they be discharged, if he punish them not out of hand: ye see that the faithful must by all means stir up themselves to fear & honour God so much the more carefully and warily. When he chastiseth the unbelievers, they fret and storm and grind their teeth at him, and their rebelliousness increaseth more and more, even until it come to stark madness. Now then, whereas the unbelievers are so froward, that howsoever God deal with them they become still worse and worse: let us think well upon this, even to return into the right way, whether it be that God lift up his hand to chastise us, or that he make delay & pity our infirmities as not being willing to punish them at all: To this purpose is Masa spoken of in this place. And so, to be short, when we have committed any grievous offence I mean publicly, so as there is any disorder among us and God is offended: let us bethink ourselves thus: Alas, seeing that God hath showed himself a father for all our provoking of him, and yet nevertheless received us to mercy: let us do so no more. Seeing God hath pitied us and reached us his hand, even when we deserved to have been destroyed, which thing he hath not suffered to come to pass: let us beware & take heed that we give not too much scope to our lusts, so as they should make us to slip from him, and to overshoot ourselves so far, as to run into the way of damnation. After this manner (say I) must the faithful quicken up themselves, bearing in mind that when they have once overshot themselves, & forsaken the right way: they must call themselves home again to walk awefully ever after, and betake themselves into God's hand, that he may guide them & not suffer them to be so overseen any more. Also we must do the like particularly. When any man shall have been overseen for a time, and not have dealt so warily as he ought to have done, even after he knoweth God's truth: let him bethink himself thus: Alas, I have been unthankful to my God, and for as much as I have started away from him, I am worthy to be utterly confounded: but yet hath not he suffered that to come to pass. Now than what is to be done on my part? It is not meet that I should forget the faults which I have committed, but that I should think upon them, and bear the bitterness of them still about me in my heart. After that manner must every of us deal, say I: not as distrusting God, or to provoke ourselves to any despair: but to rain ourselves the shorter, and to hold ourselves the more in awe. For as soon as a man doth but lift himself up, by and by he overshooteth himself if God let him alone. That is the thing which we have to note in this text, where Moses sayeth that they must not tempt God, as they tempted him once afore in Masa. And for the same cause and to the same purpose also is it spoken of in the Psalm, where it is said, To day if ye hear his voice harden not your hearts as your fathers did in the wilderness. 
Psal. 95.7.8  This is spoken expressly of the temptation that Moses toucheth here. See how the Prophet warneth the people, yea and that desirously, as if he should say, very well, if ye be so teachable as to hearken to your God, seeing he doth now exhort you to come unto him, refuse it not: for this benefit shall not last always to them that make delay and are never moved to obey him, but drive of from day to day when he calleth them. And therefore, if ye hear his voice (sayeth he) now when God calleth you. He useth there a vehemency as though he could not find words fit to exhort the people and sufficiently to prick them forward. In that he saith, Go to my friends, be well advised that you harden not your hearts: he showeth what is the cause of all mischief, and why we profit no better by Gods teaching of us. Namely that beside that we be full of naughtiness, and so sinful by nature, that whereas our hearts ought to be sustained to receive that which God sayeth, it may seem that we intend of set purpose to harden them against him: we do moreover fall to stomacking against him with a certain spitefulness, as if we would say, what care I to obey God? Shall I be bridled of my will like a beast? Beware of that sayeth he: for ye know what happened to your Fathers. The Prophet casteth them in the teeth with the things that had been done by their forefathers in old time, to the intent they should not boast of their descending from the holy patriarchs. Behold saith he, your forefathers were rebels: & how then have you continued unto this day? Is it not through God's mercy? Yes: for ye should have perished utterly. Again, seeing your God hath pitied you being Abraham his race: think not that he will have ye to run back again, so as ye should be always new to begin. For when he hath borne with you a while, he must be feign to make you pay your arrearages all at once. Thus ye see that the way for us to put this sentence in practice, is to understand that when God shall have pardoned our faults oftentimes, he shall have just cause to punish us the more grievously, if we cease not to provoke him still, but will needs be the boulder to do evil, under pretence that he hath not used extremity towards us. If God see that in us: he can well call us to account for all the things that he had pardoned before. For his pardoning of us is with condition, that we should humble ourselves, and consider all our life after, how much we be beholden unto him. If an offender have obtained favour, and thereupon he fall to spiting of him to whom he is beholden for his life, within a day or twain after: doth he not deserve to have his former lewdness brought to remembrance again, and to be reckoned withal from point to point, and to have his unthankfulness laid afore him, for his abusing of the favour that had been showed him? Yes: and think we that our Lord will have less right than mortal men? Think we then that his showing of favour unto us, is to the intent to make us bolder to do evil? No, but rather his doing of it is to the intent we should all our life after bear our offence in mind and be sorry for it: accordingly also as we see how the good king Ezechias speaketh of the bitterness of his heart, 
Esa 38.15.  when he sayeth, that he will be mindful of the evil and of the offence that he had committed. Not but that he rejoiced in God's goodness, but that yet nevertheless he would bear it in remembrance, to the intent he might not let himself slip any more, nor be any more surprised by the wiliness of Satan.  
Now after that Moses hath spoken so, he addeth: Ye shall diligently keep the commandments, Statutes, and Laws of your God which I set before you this day, that you may enter into the land which he promised to your fathers with an oath, and he drive ou● all your enemies before you. Here we be put in mind of the thing that hath been told us before: that is to wit, that whereas Moses useth many words to express the Law, it is no superfluous speech, but serveth to induce folk the better, to profit in the doctrine that is given them. As if he should say, Give good ear: for behold, your God taketh pains with you. Like as a schoolmaster taketh pains to teach the children that are committed to his charge: so doth God apply himself to you, giving you his Law orderly and distinctly, to the end ye should not be greatly cumbered to understand what he saith concerning his will. Here therefore are his Statutes, Ordinances, & judgements. As if he should say, the doctrine is set forth unto you in good order, so that if you can find in your hearts to hearken to your God, and to receive that which he shall say, you need not doubt but you shall be taught faithfully by his word, & have knowledge of all things that are good and convenient for you. The first thing then which Moses meant to express by these words judgements statutes, & Ordinances, is that our Lord taketh pain to teach us whatsoever is good for us, and that he useth such order, as we cannot say that his word is too high and confused for us. And therewithal his intent is also to hold men wholly to the pure obedience of the law, and to the simplicity therein contained, as if he should say: My friends, God's meaning is, not only that ye should be attentive in hearing what he saith to you, but also that your only wisdom should be to obey him, & not to invent any novelties, so as ye should think to serve him after your own fancy, according to the common fashion of men, who have always some foolish desire to change God's word. No, saith he. If ye can bear in mind the lessons of the Law, ye shall have statutes, judgements and ordinances, so as ye shall not want any thing whereby ye may be taught in all perfection. This hath been expounded already heretofore: and therefore I stand not long upon it. Nevertheless the repeating of it here again by the holy Ghost, is not without cause: and therefore I must needs put you briefly in remembrance thereof, as oft as those words are set down.  
Now Moses saith expressly, That these Commandments, Ordinances and Laws must be done & kept. As if he should say, that God will not have his word to fall to the ground. His setting forth of it, is to the end that we on our side should be attentive to hearken what he saith to us. And so let us mark well that it is not enough for us to allow God's word in speech, by saying it is true: but we must also be diligent in keeping it all our life long. And for further proof of that which he had said, he addeth, Thou shalt do th●● which is right & good in the sight of God. Herein he showeth us, that we must not do whatsoever seemeth good to ourselves, nor follow our own good intentes, as they term them. And he will set out this matter yet better in another place which we shall see hereafter. 
De●●. ●●  For there he will forbid men expressly to do the things that seem right in their own eyes: for whatsoever seemeth excellent unto us, 
Luke. ●●  shallbe condemned for abominable at God's hand, as is said in S. Luke. Therefore let us take good heed that we overshoot not ourselves in our conceits to say, How so? Why should not God allow this for good, seeing we do it to such a purpose? seeing we be desirous to obey him? Yea, but how will he be obeyed? Not that men should be judges & Vmpers of the things that they do, to say this is good, or that is evil: he reserveth that authority to himself alone. Now then, will we order our life aright? Let us not open our eyes to be wise in our own conceits, for we see that that hath cost us dear. We see (I say) that our father Adam saw too much, when he could not content himself with the measure that was given him. And therefore let us not be too sharp sighted to say, I find that this is good, & therefore it must be done. Cursed be such wisdom: for it is a devilish pride. Will we then be allowed of our God? Let us take good heed to that which he speaketh: for whatsoever is right in his eyes, must needs be allowed in the end: & the things which we shall have imagined to have been best, shall be condemned when we bring them before him. For why? He seethe more clearly than we do: he knoweth things which we know not. And therefore he misliketh all our imaginations, & will have us to follow the things which he uttereth with his mouth, simply without mingling any thing of our own. For the very sacrifice that he requireth at our hands, is that we should serve him obediently, 
 and therewithal learn to distrust all our own strength, wit, and reason, and not to presume upon any thing that we ourselves have invented: (for all that ever our minds can conceive, is but folly, vanity, and leasing:) but to be well advised that we do the things which are good and right in the eyes of the Lord, that is to say, that we frame our whole life according to his commandments.  
But now let us come to the promise. That thou mayst go into the land (saith he) which the Lord hath sworn to thy fathers, to possess it. Here we see how God is desirous to win the hearts of his people by gentleness, in setting the possession of the land of Chanaan before them, for a reward and inheritance. As if he should say, Truth it is that ye be bound to serve me: but yet will I not have ye to serve me for nought: behold, the recompense that is prepared for you, is that ye shall possess the land of Chanaan. But yet we must always mark with what condition. It was not that the people should live there at rest like swine in a sty: but so as the land might be as a pledge of the endless life, and that they might consider thus: God hath adopted us to be his heirs: and therefore let us mount us higher to the everlasting life. See here how GOD telleth us, that if we serve him, he will keep touch with us, so as we shall possess the land that he hath promised us. Now here we see first the thing that I have touched already: that is to wit, that God stoopeth to men's rudeness and infirmity, in promising them recompense though he be not bound thereto. Mark that for one point. But by the way we have to mark also, that God bindeth not himself as though we could deserve aught. For he saith not, I will give you the land for the service you have done to me, as a thing that you have earned: but, you shall go into the land which I promised to your fathers. Hear are two things uttered covertly. The one is that God promised the land of his own mere goodness, and not as a due debt that had been deserved at his hand. For the promise thereof had been made before the people was borne: four hundred and thirty years before their departure out of Egypt, God had said unto Abraham, this land shall be thine and thy seeds. Let us note then that this people had not deserved aught at God's hand, and that the reward which is mentioned here, befell them not in respect of their works. Mark that for a specially point. And God telleth us also, that he termeth the thing by the name of Hire, [Recompense, & Wages,] which he giveth us only of his own free liberality, without being bound thereto by any kind of means, and without any desert at all at our hands. And why? To the intent that men should be provoked to serve him, and not that they should become proud, or father any thing upon themselves which God should accept for payment or admit for any recompense. And this we see even in Abraham himself. 
Gen. 17.1.  For before he had done any thing at all God said unto him, I am thine abundant recompense: Abraham, I have given thee this land: I will be thy God, and the God of thy seed after thee: I will be thy defender. Ye see then that all the promises which are possible to be wished, were given of God unto Abraham before he had showed any sign of faith or of the fear of God. But when he was willing to have sacrificed his son Isaac: our Lord said I will bless my servant Abraham, because he hath feared me, and seeing he hath not spared his own son for the love of me, I will multiply my blessings upon him. And that was said afore. But God giveth so much the greater beauty to his goodness, of purpose to strengthen Abraham's heart, not that he intended to exalt Abraham's deserts that he might presume of himself: but to make him know, my God hath of his own mere mercy given me the thing that he promised me, I had the promise of it long ago, and now he showeth that he accepteth my service, in as much as he performeth the promise that he made to me of his own free goodness. Thus we see how we ought to take the texts of holy scripture, where god behighteth us recompense. We must not conclude thereupon that we deserve aught, or that our works are of any value, or that God is any thing bound unto us: but that he doth it to quicken us up & to hearten us the better to serve him, in as much as our labours are not lost before him, but are made account of and redound to our benefit. Now than we see what is the meaning of these words where Moses showeth the people that the Land had been promised to their forefathers by oath, before they whom he speaketh to were borne.  
Now for a conclusion let us come to this saying, That thou mayest drive out all thine enemies before thee. Herein Moses doth the people to wit, that no let can hinder them from possessing the land, so they serve their God. True it is that the land of Chanaan had people in it at that time to keep possession of it, & we perceive how the spies brought word that they were Giants, and such as would have swallowed up the people of God. It should seem therefore to have been impossible for them to have set foot within the land. But God told them that although his people were barred from all entrance to man's understanding: yet would he open them the way by his infinite power, so they inclined to serve him. Now remaineth that we apply this to our own use. First of all let us mark, that whensoever God calleth us to his service, his promising of reward unto us, (not only in this transitory life, but also in the kingdom of heaven) is not to puff us up with selfweening, or to make us to believe that we have deserved aught: but only to quicken up our slothfulness: and because we be so lazy in serving him, his intent is to spur us forward by that means. Therefore let us take courage: and seeing we lose not our labour in employing ourselves in God's service, let us go to it diligently and lustily. And whereas he behighteth us reward: let us assure ourselves it is not because our works deserve it, 
Rom. 3.20. Eph 2.9.  but because that he of his own infinite goodness taketh them in good worth, and giveth that title unto them. Let that serve for one point.  
And let us mark heerewithall, that whereas God calleth us to his inheritance, although he do it freely: yet is it with condition that we behave ourselves as true children towards him, 
Eph. 1.4.5.6 & 2.10.  and consider that he calleth us unto holiness. And in deed the very end why he calleth us to be his people and of his flock, is not that he will have us to be entangled and held back still in this world: but to sanctify ourselves unto him that we may live holily under his obedience, for as much as he hath washed and cleansed us by the blood of our Lord jesus Christ. And Gods calling of us thereunto, is not for our works sakes, but for his own mercy. Now if under colour hereof, we will needs stand facing with him: I have told you already what will come of it. Therefore let us have regard to march the things together which are inseparable: that is to wit, the free goodness of our God, and the condition thereunto annexed, which is that he be served and honoured at our hands. And besides this, although we see never so great lets, which may seem to bar us from all entrance into the kingdom of heaven, and that we be cast up here for a pray unto Satan, and we have so many enemies that our life is as it were in hazard every minute of an hour: yet let us not cease to hope, and to believe that our Lord will keep us safe and sure, 
Psal. 8 5.10.  if we walk in his fear. Then let us not pass for all the world. Although it seem that all things should be turned upsidedown: yet let not all the troubles and incomberances which we see in the world, stop us from going through to the end: but let us reason thus with ourselves, who is he that hath taken us into his keeping? Is it not our God? Is it not he which hath promised us the inheritance of the kingdom of heaven? Yes. Then is it his office to hold us by strong hand. True it is that we on our part are feeble: but yet his only power will be enough to strengthen us. True it is that we be environed with many enemies: but yet our God is a good shield, 
2. Sa. 〈…〉  he willbe an invincible fortress for us, so we put our trust in him. We have his promise that he will never fail us. Thus ye see that God having once begun the work of our salvation, will go through with it in such sort, 
Phil. 〈…〉  as we may glory that his calling of us unto him is not in vain, nor to disappoint us of our hope, wherein he will have us to continue unto the end.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him that whereas heretofore we have abused his power and might too much, we may hensefoorth be more diligent in practising his judgements and corrections, and so make our commodity of them, as the warnings which he hath given us may never out of our remembrance: and that as long as it shall please him to maintain us in prosperity and quiet, we may be watchful and stand upon our guard, so as we turn not from the right way, ne tarry till he power out his vengeance upon us, but endeavour to prevent it, as we be warned to do: and also that in all our life we may continually so repent us of our sins, as we may still travel the better towards him, until he have gathered us fully to himself, to frame us to the perfection of the righteousness whereunto we tend as now. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

On Wednesday the last of july. 1555. The L. Sermon, which is the sixth upon the sixth Chapter.  
20 When thy child asketh thee in time to come, saying: What are these testimonies, Ordinances, and laws which the Lord our God hath commanded you?  
21 Then shalt thou say to thy child, We were Pharaose bondfolke in Egypt: but the Lord brought us out of Egypt with a mighty hand.  
22 And the Lord wrought signs and miracles great and evil, upon Egypt, and upon Pharaoh and all his house before our eyes,  
23 And brought us out thence, to bring us in [hither,] and to give us the land which he had sworn to our fathers.  
24 And the Lord commanded us to keep all these ordinances, and to fear the Lord our God, that we might always prosper and live as we do this day.  
25 And it shall be counted unto us for righteousness, if we keep and do all these commandments before the Lord our God, as he hath commanded us.  
Here we have two reasons to mark why Moses commandeth, that such as were to come after that time, should be told why God gave his Law to the jews, and why he would have them governed after that manner. The one is, that it is good reason that God's name should be magnified in all ages, and that we should endeavour to the uttermost of our power, that it decay not with us, but continue still unappaired, and flourish and reign, even after we be dead. The other reason is, that he intended to quicken up the jews to serve God with the better courage, by putting them in mind of the deliverance which God had wrought for them: for needs must they have been too unthankful, if that had not provoked them to serve God. Now then the intent of Moses, is that those to whom he had declared the Law, should not only endeavour themselves to serve GOD during their own lives: but also find the means that their children and successors should follow them in the same trace. And this lesson belongeth to us as well as to them. For we know that God calleth us with the same condition, not only that we ourselves should serve and honour him to our lives end: but also that we should have a care to cause them that come after us to do the like. Verily there are very few that discharged themselves in that behalf: but yet are we bound unto it, and there will be no excuse for us, if we do not our endeavour. Therefore let every man have an eye to himself, and let us not think it enough to have served God so long as we ourselves live: but [that we must also findy the means] that his name may continue for ever, and that his truth may [always] Bee known, so as although we be taken out of the world, yet they that come after us being taught by our means, may link in with us into the same faith, and so fashion themselves thereunto, as God may always be glorified & honoured unto the worlds end. And specially they that have children ought to think that it is they to whom this warning is given. True it is that every one of us is bound thereto for himself, yea and we must teach even the most strangers: so as the man needeth not to be my son, or my nephew, or my kinsman, whom I should endeavour to cause to serve God & to be of the same faith and religion that I am of: but yet they which have children ought to consider that they shall yield account for it, if they do not what they can to hold them in the fear of God, and to see them so instructed and established in the pure doctrine, as they may continue in it, and as the knowledge of God's truth may still be conveyed over from hand to hand. Thus ye see what we have to remember upon this place where Moses saith, If thy child ask hereafter what these commandments, statutes, and ordinances mean.  
Now there is also a second point: which is, that Moses intended to stir up the people to honour God and to obey him, because they had been delivered by his mighty hand. Therefore it is all one as if he should say, Bethink yourselves well of the good which your GOD hath done for you: for he hath showed himself to be your redeemer: he hath smitten the realm of Egypt, a people that did set greatly by themselves, yea and which was rich and wealthy, and where was nothing but all manner of pomp and glory to the worldward: and yet notwithstanding, your God hath loved you so dearly, that he hath not spared the Egyptians for your sakes, but he hath smitten them with plagues, and powered out such vengeance upon them, as is horrible to think of: He hath stretched out his strong arm to bring you to this land which he promised to your fathers. Seeing then that God hath showed himself so gracious and liberal towards you, and prevented you of purpose to be your father: is it not reason that you should give yourselves to him all your life long, and endeavour to serve him, and at leastwise show that ye have not forgotten his so great and inestimable benefits? Yes. And so we see that forasmuch as the jews might be negligent in keeping God's law: Moses renewed the remembrance thereof, and set their deliverance before them, that they might be the better minded, and consider that they were bound, at leastwise to serve GOD in such wise, as they might acknowledge themselves to be the same people whom he had once delivered after a marvelous fashion, and with wonderful power. Like as at this day, if a man should speak to us of the Christian religion and say, Behold, our GOD hath vouchsafed to make us partakers of the redemption which he wrought in the person of his Son: and therefore it is good reason that we should be gathered here together under his word, to take him for our father and Savour, because he hath chosen us to be his people.  
And whereas Moses declareth that the jews were delivered out of Egypt: he meaneth to do us to wit, that God intended to shoule them out from all other nations, specially by assigning them the inheritance of the Land which he had promised to their fathers. Ye see then how they should have sanctified themselves to the service of God, and have held themselves in obedience to his law, because he suffered them not to be intermingled with the infidels, but made a several nation of them alone by themselves. And hereupon we have to note, that such as seek counsel at God's law, do always find instruction, & our Lord procureth them aid & help to bring them to the knowledge of the truth. It is said, If thy son ask thee, what mean these statutes? He presupposeth that the children are not so brutish, as at leastwise not to be willing & desirous to know why they use such manner of serving God. And we see it is God's ordinance, that the fathers should help their children. True it is that the fathers ought not to ●ary for that, but if they see their children to be despisers of God, or unruly, and careless both of the salvation of their own souls and of all Christianity and faith: they ought to correct such vices. But the matter which we treat of as now, is that if children be willing to learn and to profit, God here assigneth them their fathers to be their teachers and schoolmasters, to show them why the law was given. Herein than we see, that if we have any good will to know the truth, our Lord will not suffer us to be disappointed, but will find the means that we shall know whatsoever he thinketh profitable for our salvation. And although he appoint not mortal creatures to teach us: yet will he work in such wise by his own power, as we shall not be destitute of knowledge. But our own slothfulness is the cause that GOD shutteth the gate against us, and that we abide still in darkness like blind wretches. For what is he that vouchsafeth, to seek after the will of his GOD? We be given to worldly things to our own pleasures, to our own vanities, and to all manner of worldly businesses: and in the mean while God is let alone, and his law is forgotten. And therefore it is not to be wondered at, that he hardeneth us in such brutishness, and that there is so gross ignorance in the world, as few folk have the true taste and savour of the doctrine of salvation, but rather we see that all men despise it, and are so far off from having any affection and zeal to the knowing of it, that they do rather thrust it from them when it is offered them, and when GOD seeketh them, they run from him. Sith we see such unthankfulness everywhere, it is any marvel that our Lord revealeth not his truth as he would do, if men were well minded towards it? It is true that God tarrieth not till we come unto him, but rather performeth that which he saith by his prophet Esay, 
Esa. 65.1.  namely that he appeareth to them that ask not after him, and that he is found of them that seek him not, insomuch that he saith to them that are far off from him, Lo, here I am. Yet notwithstanding, men must not under this colour that God reacheth them his hand, and draweth them out of the dungeons of ignorance before they ever thought upon him, men (I say) must not flatter and food themselves in their carelessness: but rather we must learn according to this text, that whereas we be ignorant of the truth, we must at leastwise do our endeavour to get knowledge of it, and resort to such as we think that God hath revealed more unto, than to ourselves. If we do so, and with all humility seek to know the things that are available to our salvation: God will show himself to us, and give us such means and helps as he knoweth to be expedient for us. And although mortal men fail us: yet will he so supply our want by the power of his holy spirit, as we shall not continue still in darkness, if we seek the light: for he will not shut the door against us if we knock, 
Matt. 7.7. & Lu●. 11.9.10  & do our endeavour to enter. Thus ye see in effect what we have to remember upon the text.  
Furthermore it behoveth us to mark, that here God showeth not the end of his commandments, what is meant by them and to what use he hath appointed them. He doth not only show, that the people were justly bound to keep the law that was given them, seeing that God had bought them so dearly. Here are two things. The one is that inasmuch as God hath given us his word, he doth well deserve that we should yield him obedience. Why so? Because we be his creatures, and he hath voutsafed to gather us together unto him, to be his people and to fight under his standard, and hath made us to be of his flock and of his Church. Mark that for one point.  
The other is, that we should know to what end he hath given us his Sacraments, so as we have the precepts of his whole Law, which pertain to the exercising of us in his fear and in the hope of our salvation: and to what end he hath set such order among us as we now have. We must know what is meant by all this. Nevertheless, this briefness will be darksome, if it be not declared better. When we consider how God hath created & shaped us, and moreover made us after his own image, and given us wit and reason, and therewithal the hope of a better life▪ and finally hath voutsafed to take us as his household folk: it showeth us that we be bound to submit ourselves unto him. For seeing he is our maker: do we not owe him all obedience? Nay there is yet more: namely that in the person of our Lord jesus Christ his son, 
 he hath redeemed us and made us partakers of his Gospel, 
 to the end that we should be guided by his hand. Now then, the first point is that when we have knowledge, it must stir us up to serve God, & to stick to the pure religion that is comprehended in his word. Howbeit this is not enough: but when we be asked yet nearer, Wherefore the promises of the forgiveness of sins are given us: 
 [we must answer,] Alas, it is because we be wretched sinners, & we should be continually in anguish and sorrow of mind, if we knew not that God is contented to be merciful unto us of his own mere grace. For he cannot love us except we be righteous: and we shall never find any holiness in our life, 
Psal. ●●  or perfection in our virtues: but it is through God's mercy, which it pleaseth him to extend towards us. And so now ye see whereunto the promises tend.  
Again, if it be demanded of us why he hath appointed the order of prayer, as well public as private: it is for that every of us ought to enure himself to seek all his succour at his hand. For we have not any good thing, we be destitute both of wisdom, 
 strength, and righteousness, we be worse than empty, until our good God do succour our needs: and the mean thereof, is to flee to him for refuge. To that end hath he ordained private prayer. And public or common prayer is ordained to the intent to assure us the better, that he will here the common accord that is among us, when we be come together as it were into one body: and therewithal we make confession of our faith & exercise our charity. By this means than we learn, why and to what end our Lord hath set order in his Church, that is to lay, what he meant to betoken thereby, and to what purpose it is to be referred.  
If a man ask us what is meant by Baptism, and wherefore it was ordained: it is to the intent we should know, that even from our mother's womb we bring nothing but all manner of uncleanness with us, and that we be full of infection and filth before the Lord, so as we must be feign to be washed, or else he will not vouchsafe to avow us for his. 
Eph. 5.26.27.  And wherewithal must we be washed? With the blood of our Lord jesus Christ. 
1 john 1.7.  That then is the way to make us clean. For as long as we live in Adam and in our own nature, we can do nothing but evil. We be so marred, as there is nothing in us but utter rebelliousness against GOD. Therefore we must enter as it were into death, and into the grave, 
Rom. 6.4.  to be renewed, and our Lord must be feign to give us a new understanding, and a new heart, and he must so shape us new again, as we may no more be the same we were before, but be (as ye would say) cast in a new mould, 
Eph. 4.23.24.  and be made new creatures, as the scripture useth to speak of it. Thus ye see how we may learn what Baptism is, what it betokeneth, and to what end it was ordained.  
As touching the lords supper: if it be inquired of us why we come together to receive a bit of bread: and a draft wine: it is in way of acknowledgement that our souls have need of food, no less than our bodies, and that as there is such frailty in this present life, as it cannot continue without the helps of meat and drink, so must our souls also be maintained after like sort, by reason of the infirmity that is in them. Nevertheless our souls are not nourished with the corruptible meats of this world, 
john 6.53.54.55.56.  but it is the son of God that is our food. 
Matt. 26.26.28.  We then have jesus Christ, who is our life, it is he of whom we have sustenance and nourishment, 
●. Cor. 11.24  forasmuch as he was offered in sacrifice for us, and the blood that he did shed for our salvation is our drink. Thus ye see how we nowadays may learn whereunto the ordinances to tend which God hath established in his Church, and to what end they be to be referred.  
In like case was it under the law. For God ordained not the ceremonies without further consideration of some reason in them. It is true that he meant to separate his people from all the heathen and unbelievers of the earth: 
Deut. 4.8.  but yet in the mean while, 
Heb. 9.10. & 10.3 & 11.12.  the washings which they used were done, to show that they were full of naughtiness as well as we, and that it stood them in hand to seek the means to be made clean. The sacrifices were a witness that they were worthy to be condemned to everlasting death, and that there was none other shift for them, but to flee to the sacrifice whereby they should be reconciled to God. The Sanctuary betokened that no man but only jesus Christ might enter into God's kingdom, 
Heb. 9.7 & ●0. 18.  nor come nigh it: and that by his means all nations have access thither, and that all such as are unworthy in respect of their own persons. are brought in thither by that mediator. To be short, 
Heb. 7.19.  all the ceremonies of the Law had some certain use, and served to train the people to put their trust in the redeemer that was promised them. 
Heb. 8.5.  And that was the cause why Moses was commanded to make all things according to the spiritual pattern which he had seen on the mount. For Moses builded not the Tabernacle, otherwise than GOD had given him the pattern of it. And all was to show, that there was a conformable resemblance between the outward things, and the truth which was to be manifested in our Lord jesus Christ. But in the text Moses speaketh but of the first, and that is the cause why I said, that it be behoved us to have an eye to his meaning. For it was enough for him to say, go too my friends, you which have seen the redemption that GOD hath wrought, you (say I) ought to consider how much you be bound unto him. Therefore make account to the doctrine of the Law, and frame your whole life thereafter, that it may be as an acknowledgement of the deliverance which you have received at his hand. And when ye shall have walked thereafter all the time of your life: look well to it that you teach your children also, so as God's service may continue among you, and never decay nor be abolished. That is the plain meaning of Moses.  
Furthermore let us understand that we must consider, that the Law was not invented at the pleasure of men, neither was it founded by them: but God was the giver thereof, who holdeth us under his government, and it is his truth which we follow, so as we hold not any whit of things invented by men. That is the thing whereon we must rest, that we may not be always wavering and doubtful. And hereby we know how wretched the state of the papists is: for they be stubborn and wilful in their own imaginations. If a man ask them of whom they hold their superstitions: they allege their fathers, they allege long antiquity, they allege the common fashion of the whole world: but in the mean while they have no certainty that their doings please God, or that he alloweth them, whereas in very deed the thing that God leadeth us unto is that we should be sure that have not ne hold not any thing that is brought us at all adventure: but that the doctrine of our faith is the pure truth. Seeing then that God commandeth us so to do: let us assure ourselves that to live as becometh us, we must have this certainty that we be governed by God's word, & that the same is the rule of our faith, & that the religion which we stick unto is the true religion. Now therefore we may profit ourselves by this text, sith we see that the meaning of Moses was, that the people should know, that the Law was not devised by men, but that God was the author of it. And even at this day the Law must bear this sway with us▪ that we must know to what purpose it was given. Besides this, although there be nothing set down here concerning the end whereunto God's ordinances do tend▪ yet must we look thereat. For all things are not spoken in one place: we must take things in such order as God hath set them down. In other places he will teach us what mark it behoved the people to shoot at in keeping the law: 
Rom. 3.20.21. & 4.15.16. & Gal. 3.19.22.  but here the case concerneth the continual serving of God with reverence, so as the people may know themselves to be wholly at his devotion, and that therewithal he reserveth to himself the authority of governing his people and of holding them in subjection. Those are the things which we have to bear in mind.  
Now let us come to that which he addeth in the conclusion: that is to wit, That God having delivered his people, and brought them into the land that he had given them, appointed them all his commandments. Hereby we see, that when God showeth us this grace, to gather us into his Church, he calleth us not to be idle, but at the least to the end we should glorify him, as the thing whereof the whole Scripture speaketh. And these sayings, 
Esa. 12.5.6. & Psal. 107.14.15. & 80.16.  Behold, I have purchased a people that shall sing my praise, Behold, I have planted a vine and I willbe glorified thereby, and such other, are so often beaten into the people's heads by the Prophets, as it ought to be a doctrine wellinough known among them. Now therefore Gods speaking after that manner, is to show that his intent in choosing that people, was to be honoured at their hands. And this belongeth much more to us, forasmuch as God hath uttered a far greater power in delivering us from the dungeons of hell in the person of his son. 
Col. 1.13.14.  Let us understand then, that we be baptized with this condition, to give ourselves wholly to our God: like as when Saint Paul treateth thereof, chiefly in the first to the Ephesians: he saith that God having chosen us before the creation of the world to be his children, 
Eph. 1.5.6.12.  hath also made us partakers of the salvation that was purchased for us by our Lord jesus Christ, to the end that we should glorify him which hath showed himself so bountiful towards us, and used such mercy. As often then as we remember Gods benefits, and specially his vouchsafing to call us to the knowledge of his truth: Let us add this, namely that it is to the end that our life should be wholly dedicated to his honour and service, or else we do what we can to overthrow God's adoption, and we labour to disannul it utterly: like as on the contrary part it is said that our calling is warranted by our walking in holiness of life: for after that manner doth Saint Peter speak of it. 
2 Pet. 1.10.   
Finally Moses addeth, It shall be imputed to thee for righteousness afore God, if thou keep his commandments as he hath appointed thee. In these words he doth men to wit, that if they be desirous to be allowed of God, and that he should accept their service: they must not bring any of their own inventions, but be contented to do simply whatsoever Gods word afordeth, and whatsoever is contained there. That is the meaning of Moses. And whereas he saith that the keeping of the commandments which God hath ordained, shall be imputed to men for righteousness before God: it is all one as if he should say, my friends, tell your children that if they serve from God's word contained in his Law, and turn away after their own fancies, to do what seemeth good to themselves: God will reject it every whit, and it shallbe but as dung before him. For why? He alloweth obedience above all things. 
 He intendeth not to give me leave to devise and invent new Laws: but he will have them to be contented with that pure rule [of his Law], in such sort as he hath given it. Therefore look not that God should accept you, or allow any of all your doings for righteousness, unless it be conformable to his doctrine. For although men would feign have things to pass in account which they themselves like of: yet will God cross them out every one. For why? Their traveling is in vain, unless they can say, Lord we have followed the way wherein thou didst set us. For so sayeth he by his Prophet Esay. 
 Who hath required these things at your hand, faith he? When the Hypocrites make their brags, and think themselves well discharged in being willing to serve God after their own fancy: there needeth no more but this answer to disprove all their doings, who required these things a● your hands? As if he should say, let him that did set you a work, pay you: for as for me I will none of you, I disclaim ye, ye have nothing to do with me, seeing ye have not served me obediently, which is the principal service that I require And that is the cause also why S. Paul speaking of men's inventions, 
Col. ●. ●.  addeth no more but this, that they be men's doctrines. True it is, that they shall have some fair colour, and some likelihood of religion, yea and there will seem to be in them a perfection of all holiness: but what for that? Seeing they proceed from 〈◊〉, they be no better than flat mockery.  
And it is purposely said, Thy righteousness before God. Why so? To the intent that men should no more beguile themselves in their own opinion, as they be wont to do by hardening their hearts when other men soothe them, or by standing in their own conceits. For than they bear themselves on hand, that God hath no more authority to condemn them, but that the fond opinion which they have conceived, shallbe as a block to cast in his way. To the intent therefore that men should not yield to their own imaginations and to the things which they surmise to be good: Moses saith here, my friends, what shall ye win, by deeming it to be righteousness to do as the heathen do, and to entangle you selves in their superstitions? For though the world like well of you for so doing: yet must ye come [to an after-reckoning] before the heavenly judge: for men be not competent judges to give sentence of that matter. And therefore (to be short) ye had need to look about you how God will accept your doings. And he telleth you that he will not be subject to men's wills, nor be so pliable as to say: shall this be accounted good? Then must I agree to it. 
 No no, he will continue always like himself. 
〈…〉  Therefore hold ye to that which he commandeth: for his word must be your whole wisdom, while the world foadeth itself with it own inventions. Thus ye see what is meant by these words where Moses saith, it shall be counted to you for righteousness before God, if ye keep the commandments which he hath appointed.  
But yet by the way here might be made a question. For it should seem that God sendeth men to their own deservings to be justified by them. 
Rom. 3.27.  And on the otherside S. Paul avoucheth that we be justified by faith: that is to say, that we be accepted for righteous before GOD, through his only free goodness, forasmuch as he accepteth us in our Lord jesus Christ. For it is written that Abraham believed God, 
Gen. 15.6. & Rom. 4.22.  and it was reckoned to him for righteousness. But here Moses saith, that the keeping of the Law is imputed for righteousness. It seemeth then that men are able to purchase salvation by their own works, and so by that means are not endangered unto God. But we have two things to note here. The first is that whereas it is said that the keeping of the Law is righteousness before GOD, it is not meant thereby that men can become righteous by their own works: for than must they fulfil the law throughout in all points. But now was there ever any creature found that discharged himself to godward? No. 
Rom. 3.10.  Ye see then that we be all damned, and so be quite bearest of the righteousness that was given by the Law. Wherefore let us learn that the Law could well justify us before God, if we could keep it from point to point without any failing. 
levit. 18.5. Ezech. 20.11. Rom. 10.5. Gal. 3.12.  For it is written, he that doth these things shall live in them. If a man (say I) could so order his life, as he might make his boast that he had fully performed all that GOD hath commanded him: he should be righteous. And why? For God which cannot lie hath made us a promise, that he will accept our works for righteousness, so we fail not in the performance of any point of his Law. But now is there not any man that dischargeth himself so much as of any one point. 
Ro. 3.10.19. Gal. 3.10.  Therefore are we all transgressors of the Law, and consequently we be all accursed. And we must not imagine that it deserveth to be allowed, when we have done but some piece of that which GOD commandeth. No: for he that misseth in any one point, 
Rome. ●. 2.10.  is guilty before God, and there remaineth nothing for him but death and cursedness. For it is written, that whosoever performeth not all the things that are contained in this book, 
●eut. 27.26  shall be accursed. Now then let us learn, that whereas the keeping of the Law might be imputed to us for righteousness, if it could be found in us: we be utterly deprived and bereft thereof. And why? For there is not that man which transgresseth not the Law in some point or other: nay, not only in some one point, but in all points throughout, when we have cast up our account. For we never serve GOD with all our heart, with all our soul, and with all our strength as hath been said heretofore. And even when we do any good works to outward appearance, there is always some coldness, some slothfulness, or some one thing or other mingled with them, to hinder us. And therefore the work is still faulty. Thus we cease not to break God's Law in all points, so as we must needs yield ourselves guilty, confessing that if God listed to judge us rigorously, he should needs reject us. Now we see that although the Law contain the true rule of righteousness: yet can it not make us righteous, because of the weakness of our flesh, as saith Saint Paul in the seventh to the Romans. 
Rom. 7.14.  It remaineth now to know, in what sense that is spoken: For it seemeth to be to no purpose, that God should promise to accept them for righteous which keep his law: and yet notwithstanding that all of us should be bereft thereof.  
Howbeit we must mark, 
Rom. 3.24.  that there is a refuge given us which is to resort to the forgiveness of our sins, which is granted us in our Lord jesus Christ. Therefore when we have acknowledged ourselves to be utterly forlorn and damned in our own nature▪ and thereupon repair to our Lord jesus Christ, sewing to be partakers of his righteousness, and to be justified by virtue of the obedience which he yielded to God his father: then GOD not only receiveth us to mercy, and covereth us with the perfection that is in our Lord jesus Christ, as with a cloak, to the intent we should obtain salvation: but also taketh our works in good worth. And although we perform not the Law, but come loitering aloof after it, so as there is great store of vices in us, wherewith our works are blemished: yet notwithstanding GOD accepteth them, and promiseth that we shall not lose our labour, insomuch that our works shall be taken for righteous before him. Albeit that they be worthy to be taken for stark filth, because there is always somewhat in them that God may condemn: yet this keeping of the Law which we perform (unperfect as it is) shall not fail to be taken for righteousness. The reason is, because jesus Christ supplieth our default. Then doth not our righteousness consist in the worthiness of our own works: 
john. 1.16. Eph. 1.4. Rom. 3.20. Eph. 2.9.10.  but inasmuch as they be sanctified in the name of God's son, & forasmuch as we be his members. [both they &] we be admitted for righteous, because of the obedience which he yielded unto God. And that obedience is communicated unto us, as if it were our own. Thus ye see how the promises that are made unto us, do assure us that God will accept the things for righteousness, which we do in endeavouring to serve him. For such promises are not vain nor fruitless, so our Lord jesus Christ be or mediator, and perform that which wanteth on our behalf. For without that, all the law will serve us to none other purpose but to condemn us, as hath been showed afore.  
Moreover let us mark for the second point, that although the people had kept the Law of GOD: yet even the very performance thereof of was a record unto them, that it stood them in hand to be justified by mercy and grace, and not by their own merits. For their sacrificing was a kind of protesting that they were worthy of death. 
Hebr. 10.3.  There was never any beast slain under the law, but the same was an authentical record that men deserved to be damned at God's hand. And thereby it behoved the faithful to be put in mind to resort unto God, and that with such humility, as they sought their life elsewhere than in themselves. In like case was it with their washings, and with all the rest of their ceremonies. The having of light in the Temple, was to show that men are stark blind in themselves: and their having of the holy Lamps, and the oil that God had ordained for the same, and their anointinge, and such other things ought to have made the people to consider thus with themselves: there is neither understanding, grace, virtue, nor any thing else in our wit, but we must be feign to borrow all things of the redeemer that was promised to our fathers, and of God's spirit who is the fountain and fullness of all good things. 
Eph. 4.7.  So then the keeping of the law sent the people back to the grace of our Lord jesus Christ, and served for nothing less than to hold them still to those shadows to put their trust in them. Likewise at this day, sith we understand well which is the right keeping of God's law, we see well enough that it is not for us to presume upon our own deservings, as these mad papists do, who uphold that they become righteous by keeping of the Law. They be so carried away with that opinion, that they think not any more of God's grace, neither do they perceive that the Law was given to hold men convicted, & to drive them to come before their judge, as wretched offenders to sew for grace. They think not of that. Again, they have the term Merit or Desert, which they use like a drunken man that can discern nothing because he is oversotted and hath his eyes bleared: even so play these wretched unbelievers. But we for our part know that we have to thank our God for his infinite goodness, in making us to understand that the true keeping of the law, is for men to condemn themselves by it, and to take knowledge that they have nothing in them but utter frowardness, and that they must be feign to resort unto God, and to betake themselves wholly to his mercy. And forasmuch as there is none other mean but jesus Christ: they must get them thither, and know that God will be neither father nor Saviour unto them, but by accepting them in the person of him in whom he avoweth all his delight to be. 
Mat. 3. 〈…〉 17.5. 〈…〉 Eph. 〈…〉  Thus the things which we have to remember upon this text, are, first that if we will have God to allow of our life, we must not do what we think good of ourselves, but simply follow that which is commanded us in his Law. Howbeit forasmuch as it is promised us, that we shall be taken for righteous before him, if we keep his Law: and yet notwithstanding, all of us are transgressors of the law, so as our whole life condemneth us, & there is none of us but he may judge by the 
Rom. 〈…〉  heartbitings of his own conscience, that we be full of sins and offences: we must flee to the forementioned refuge which is, to beseech God to justify us of his own free mercy. And besides this, when we be once graffed into the body of our Lord jesus Christ, let us not doubt but he will make us partakers of the fruit of his death and passion, 
Ro. 〈…〉  so that although our works be sinful, yet God will admit them: for righteous. But yet, that proceedeth of his free goodness, and not of any desert of ours. Finally forasmuch as we know that the best works which we can do, are worthy to be condemned: let us look well to it that we presume not of ourselves, not of our own virtues: but let us go and submit ourselves with all humility to our God, 
1. P 〈…〉  praying him to work so in us by his holy spirit, as he make the death and passion of his son available, whereby the everlasting salvation is purchased for us.  
And now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to print his Law in such wise in our hearts, as we may be able to keep it, not of our own power and motion, but by the guiding of his holy spirit: and that therewithal it may please him to bear with us in our infirmities, until he have rid us quite & clean of all our sins, & taken us up into the everlasting kingdom which he hath promised us. And so let us all say, A mighty God etc.   

On Thursday the first of August. 1555. The Lj Sermon which is the first upon the seventh Chapter.  
WHen the Lord thy God shall have brought thee into the Land whither thou goest to possess it, and shall have cast out many Nations before thee, namely the hittites, the Gergesites, the Amorrhytes, the Chananites, the Pherezites, the Hevites, and the jebusites, seven Nations more in number and stronger than thyself:  
2 And when the Lord thy God shall have delivered them before thee: thou shalt smite them, and root them out, and thou shalt make no covenant with them nor show them any favour.  
3 Thou shalt not ally thyself with them by marriage, thou shalt not give thy daughter to their sons, nor take their daughter for thy son.  
4 For she would make thy son to go away from me, to serve other Gods: and the lords wrath would kindle against you, and destroy thee suddenly.  
IT should seem at the ●irst sight, that the commandment which is given here to the jews was very strange. For they be charged to dispatch all their enemies, and to put them to death everichone, yea even the young children and all, without sparing any of them: and it is God that speaketh it. But we know that when he intendeth to exhort us to mildness and mercy, he allegeth his own example. Ye shall resemble your heavenly father (saith our Lord jesus Christ, 
Matt. 5.45. ) who causeth his daysun to rise both upon good and bad: and therefore do good to such as are not worthy of it. Seeing that GOD hath not a better reason to persuade us to show mercy, than by showing us what he himself doth: it seemeth not in any wise convenient, that he should provoke us unto cruelty. For when he saith, ye shall kill all, ye shall leave nothing, even the young babes shall pass under the edge of the sword: what is to be said to it, but that GOD had no pity nor kindeheartednesse in that behalf? But although it seem so to us: yet let us learn to glorify him, knowing that the greatest rigour which is in him, is rightful & faultless, yea even although the reason thereof be not manifest unto us. And hereby let us learn to beware, that we be not so bold as to judge of God or of his doings after our own wit & imagination. For as soon as a thing seemeth good unto us, we take it to be so in deed: and on the contrary part, if we fall to judging of God's ordinances at adventure, & deem them to be evil because we perceive not the reason of them: where is our obedience? Wherefore let us learn to humble ourselves in such wise, that if the things which God saith do not sitly agree with our understanding: yet nevertheless we receive them with all submission and reverence, acknowledging that as there is nothing but all wisdom and righteousness in him, so it becometh us to yield to his good pleasure, and to confess that whatsoever he ordaineth is the sovereign righteousness.  
Again, to the end that the thing which is set down here may not seem strange: we must mark what manner of people they were of whom mention is made here. It is said, Thou shalt destroy the people whom I will deliver into thy hand. Now if it be demanded whereof it came that God would have none of them reserved: Let us have an eye to that which had been spoken four hundred years afore: namely, The wickedness of the Amorrhites is not yet come to his full ripeness. 
Gen. 15.16.  In the time of Abraham these people were so malicious and spiteful in vexing that holy patriarch, as they refused even to let him have water. 
Gen. 21.25.30.  Not that he went about to borrow any out of their ponds and fountains: but that they would not suffer him to enjoy the wells that he himself had digged in the desert places. He did no wrong to any man, and yet they were so cruel, that they would not suffer him to drink of the water which he had gotten by his own skill and travel. He was hunted from place to place, and yet he had not done any man wrong. Again all the country was full of the contempt of God, all was full of wickedness, robbery, whoredom, and all manner of uncleanness. To be short, God seemed to be asleep in that he punished not those nations which were so given over to all ungodliness and outrage. And if they that grudge at this text had lived in those days: they would have said, how now? God promiseth to do justice, and to take vengeance upon all the despisers of his majesty: but there appeareth no such thing. If he rule the world, and that his providence be above all: how is it that he suffereth so long the wickedness that is in this people? After that manner do the wicked always take occasion to repine at GOD, and to complain of him, and to find fault with his doings. For if he be patiented, they say he is careless to punish men's offences and sins. And if he use rigour: they say he exceedeth measure, and that there is no reason in his doings, and that the same hastiness of his, bewrayeth well that there is no mercy nor pity in him. Lo how the wicked folk do blaspheme God every way. But let us on our side go to work with another manner of modesty.  
And first of all we must mark well this sentence, as I said afore. Behold, God telleth us that although the Amorrhytes and their neighbours were given to all evil, and were past amendment, so as there was no more hope to bring them to any good: yet notwithstanding he bore with them and made as though he saw them not. He saw that they despised him, and were given to all idolatry, and therewithal made no conscience to steal and rob and to commit all manner of wickedness: and yet for all that, he said he would not destroy them, [but bear with them yet further.] How long? not for half a score years, or for twenty years, or for a whole hundred: but even until four hundred years were past & run out. Was noy that a tarriance long enough? Now in the end of the term, when GOD had showed that not only he himself knew, but also it appeared openly by experience to the whole world, that those nations were utterly past hope of recovery, and grew worse and worse under pretence that God handled them not according to their deserts: was it not meet that at length horrible vengeance should light upon them? They had of all that long time heaped up the treasure of God's wrath upon their heads by abusing his patience: and therefore ought the rigour that he used against them, to seem too excessive? Can we say that he was moved with oversuddeine choler? Nay. Then let us learn to restrain ourselves in this case, and to keep our mouths shut, that we utter not a word against GOD, but so bridle our minds as we imagine not any thing of him but all justice and uprightness, confessing that whatsoever he appointeth to be done, cannot be but rightful, and that it becometh us to be contented with his only will.  
And let us mark by the way, that when men take upon them to repine against God, it is always to their own confusion. It is true that at the first sight their cause may seem very favourable: for we can so good skill to harp upon God's mercy, that the rigour of his justice is always odious to us. But yet for all that, when men have pleaded their discourse to the full: is not God able to answer them in a word, as I have declared already? What is that? I will have these people utterly rooted out: for they have scorned me. I had given them a good & fruitful land to dwell in, & they have devoured my benefits without any acknowledging from whence they came. They have spited me to the uttermost. I sent them some chastisementes to correct them, but have they amended for all that? I have set lookingglasses of my wrath before them: but they stopped their eyes, they hardened their hearts more & more, & yet for all that, I have been contented to delay the punishment of them to the end of four hundred years. Behold, four ages are come & gone: and ought they not to have amended in so long time? Yes: but they be still at one stay. But yet must not this land be always infected with such filthiness. I have dedicated it to mine own service, I will have my name called upon there, and lintend to plant my people there, that there may be a pure & holy religion: & should I leave such riff-raff among them? If there were none other reason but that▪ aught not God's service to be more dear than the lives of all the men in the world? If we spare man's blood, & say it is no small thing that a whole nation should be so rooted out: I grant that. But shall we make so little account of God's honour, and of the religion whereby we live everlastingly? shall we (say I) have it in so small estimation, as to prefer men's lives before it▪ What a dealing were that? Do we not bewray that there is no love of God in us? Under colour of gentleness and mercy, we would pluck God out of his seat, and that men should play mockeholyday with him, so as there should be no more reverence nor humility yielded to his service: & what a confusion were that? Therefore the way for us to put this text in ure, is that when we see that God is patiented, and falleth not upon the wicked at the first dash, nor poureth out his rigour upon them to confound them: we must not think that he hath forgotten his duty, and sitteth still in heaven: but we must rather consider that he accomplisheth the saying which I alleged out of Genesis, namely that the wickedness of the parties is not yet come to full ripeness. Truly in our judgement it were time that he should work, as soon as the wicked do pass their bounds. For we see how impatient we be, and how we break out into heats when things go amiss: in our own opinion we would think it good that GOD should thunder upon them out of hand, and to our seeming he is overflow. Nay rather let us look upon God, who carrieth patiently as he hath done at all times, and is loath to execute his rigour, until he have showed that the wicked are utterly past amendment. True it is that sometime he maketh no such tarriance, for it is not for him to deal always after one sort, neither is it for us to bind him to any certain Law, he hath liberty to hasten his judgements when it pleaseth him. But yet for all that, he doth commonly delay them and put them off, and for the same cause is he said to be long suffering. 
  
And we must not think that GOD will not call them to account whom he beareth withal: but after as he winketh at them, so will he double his vengeance upon them, if they be not touched with hearty repentance, when he hath given them respite. But on the contrary part, when he hath waited for the wicked a long time, if he show greater rigour than we thought he would have done, and punish them with more extremity because they have so dallied with him, and despised his goodness; yea and even turned it into an occasion of greater awelesnesse: I say if he be more wrathful and sharp than we thought he would have been: Let us not think him to be too excessive, but let us assure ourselves he hath just reason so to do, although he make not v● privy to it. Therefore when we shall have marked the examples that are in the holy scripture: we will make this conclusion: That it is not to be wondered at though GOD use the greater rigour towards those whom he hath spared so long time together. For his goodness is too precious a jewel, to be made a iestingstocke so of the wicked.  
Furthermore let us mark generally, that God will not be subject to our surmisings, but he will have us to receive his sayings and doings without scanning of them, and to take all things for good and rightful which come of him, yea even though our reason gainsay it. For we be too fickle headed to judge, and therewithal we be so foolish and rash, that to our own seeming it is lawful for us to allege our opinion, not only to judge of men's doings, but also to give sentence upon the determinations of our God, & upon such execution of them as he doth ordinarily. But contrariwise it is showed us, both in this place & in all others: that it is not for us to advance ourselves so high, as to say whatsoever cometh at our tongues end: but we must receive whatsoever cometh from God, without any replying. Doth God them seem cruel? Yet nevertheless let us confess that he is righteous, and that he doth not any thing but in perfect righteousness and equity. Besides this, let us learn also to obey him in all points, by doing the things that he commandeth us, even though they go against our stomachs. Sometimes men may (to their seeming) have honest excuse, not to do the thing that is commanded them. But what for that? It will not discharge them before God: for GOD will be wise for us, and good reason it is that he should be so. For what a thing were it if men might allege, Yea Lord, but what will become of such a thing? Such an inconvenience might follow of it. If we fall to scanning after that fashion: is it not as much as if we should say that God was misadvised, and foresaw not all, & that we have a deeper and better settled forecast than his is? And were not that too too devilish a blasphemy? Yes. And therefore let us mark, that to rule our life aright, we must not enter into so many countersaying and disputations: but we must understand that our wisdom is to obey God simply. 
●. Sam. 15.21 ●●.  When Saul spared the king whom he had overcome, and the cattle that was fallen into his hands: it seemed to him that he had colour good enough to do it. For his intent was to have led the king in triumph, and that had been as a spectacle to show God's goodness towards his people. In deed so was it to saul's weening. And as for the cattle, he reserved them to have made sacrifice withal: and that was a goodly thing to make men understand, that God had given so noble and wonderful a victory to his people. All this went well then. Yea, if a man might have believed Saul in his own imagination. But yet in the mean while he is reproved at God's hand, and both he and his mercy be condemned together, and the king is feign to be slain by another before his face. For he himself was not worthy to be God's minister, he was bereft of that office, and Samuel was put in his room. And afterward it was told him, that the kingdom which he possessed should not descend to his children and posterity, but should be conveyed unto a stranger. We would think this gear very strange, but that it is showed us that Saul was over arrogant in taking upon him to be wiser than he had leave to be: and in that as soon as a foolish toy took him in the head, he followed that rather than the commandment of God. And was not that a taking upon him to be wiser than God? And was not that a cursed pride? Yes: and therefore the condemnation which Samuel pronounced upon him was just. For it is meet that God should be glorified, and that we should confess that there is nothing to be amended in him, but that all mouths ought to be opened, and to say: Lord, wisdom, justice, equity, and virtue, are not to be sought for elsewhere than in thee. And therefore let us practise this doctrine in such wise, as we be not more merciful than God will have us to be, or than the rule which he hath given us will bear. For there are that would feign use mercy in mingling white and black together, and in making a hodge-podge of all things, under pretence that wicked persons should go quite and scotfree. And what remaineth more, but that the righteous and good men should be condemned, if the wicked should be so maintained? 
Prou. 17.15.  And that is the cause why Solomon saith, that he which quitteth the offender when he sees him guilty, is as much to blame before God, as he that oppresseth the innocent. For our Lord hath ordained, not only that good cases should be maintained: but also that evil dealings should be corrected when they be found. 
Rom. 13.4. & 1. Pet. 2.14  And for the same purpose hath he put his sword into the hands of princes, Magistrates, and all other officers of justice, to the intent that lewdness should not be maintained in the world. Then is there no replying against this. And yet notwithstanding ye shall have some that will complain of men as bludsuckers, and as soon as any mention is made of the execution of justice, it is no better [with them] but cruelty. Let such folk get them to God, and go plead against him, to see if they can get the upper hand. And it is not only the gallowesclappers that say so, I mean those whose faults and crimes are manifest: but these Tavernhaunters or Alehousknightes which counterfeit the preachers. O they have great skill to allege gentleness and mercy: and it seemeth to them that I do no more spare blood than they do the wine, which they gussel and quaff up without measure or reason. But such blasphemies or railings do touch God, and not men. For I hear what is spoken. Let those mastiff dogs bark and gnarre as much as they list: yet is this doctrine which proceeded out of God's mouth, sufficient to make them ashamed.  
And herewithal let us mark, that the mercy which God commandeth, is to have pity of such as are going to destruction. Let that serve for one point. So as if it lay in us, we should be mindful how to draw them out of the ditch. And when we see them utterly wilful, so as there is no hope nor mean to bring them back again: we must be sorry for them, for as much as we see they be wretched damned creatures. Mark that for another point. Again, let us bear with such as fall to repentance. But when we see folks hard-hearted and desperate, so as they have conspired to fight against God to the uttermost: what mercy were it to maintain that? Lo here another blasphemy, which is when men will needs be more pitiful than God. He is the wellspring of all goodness, 
Matt. 7.11.  and he saith that we be evil, and that although we have the greatest show of goodness that is possible to be had: yet is it but a spark of the great and infinite perfection that is in him. But now, behold, there are new Divines which will needs have men to be merciful. And how? Although a man be wicked, and the world seethe that he is full of venom against God, and ceaseth not to do evil, but the more he is borne withal the more he is still inflamed with malice: Yet [say they] why should he not be borne withal still? Let them asked that of God, and he will tell them that there is no place for his mercy, but where there is repentance. 
Ezec 18.21. Act 11.18. 2. Tim. 2.25  True it is, that it is in him to give repentance. But howsoever the world go, when his will is to utter his goodness towards any man, he toucheth his heart that he may return unto him. Now then, shall we look upon such as are fully bend to blaspheme God to the uttermost, and yet in the mean while talk to them of mercy still? Ought we not rather to spit in the faces of such villains, which mock God and his word to the full? Yes: and therefore let us bear simply in mind, that we must follow the things which God commandeth, and that it is not for us to allege any thing at all in that behalf.  
And on the otherside let us mark also, that God meant not to resign his vengeance unto men, 
Deut. 32.35. Rom. 12.19. Heb. 10.30.  & to give them leave to hurt their enemies when they shall have offended them. Then if we do the worst we can to men when they have grieved us or done us any wrong, under colour that God hath told us that he would have the ungodly rooted out: it is a taking of a false covert from the word of God. Therefore let us note that we must not be led with any affection, neither must we pass whether any wrong or hindrance have been wrought us or no: for as long as men's minds run upon their private griefs, they shall never serve God: but we must have this consideration with us, of doing that which God commandeth us, without being moved by any fleshly mood. Mark that for a special point.  
Again, let us not deal further than God biddeth us, but let us be faithful executors of his words, 
Deut. 12.8.32.  & not stir one finger further than he saith, do thus or thus. To be short, he that giveth his enemy but a fillip, is guilty of murder before god. But he that putteth a wicked man to death, not being led thereto by any wicked affection, but because his office requireth it: is just and allowed of God, and his executing of such punishment is a sacrifice unto him. According as we see that Moses speaketh thereof, specially when the idolatry that the people had committed was to be punished, in which case he saith, Sanctify your hands unto the Lord. 
Exod. 32.29  And how? What manner of holiness was it whereof Moses spoke there? It was that they should kill all the idolaters that had defiled themselves, & put the corrupters of the true religion to death. And whom commanded he to do it? Even the levites, even those which ought to have been th● mirrors of all pity & lovingkindness. Even the Priests whom God had dedicated to himself were nevertheless appointed to be the executors of that rigour. And upon whom? Even upon their own kinsfolk, and they might not bear with them. Seeing then that we see this: let us learn that such as do justice, (conditionally that they intermingle not their own affections and revenges, but endeavour to serve God & to execute the charge that is committed unto them,) do sanctify their hands in so doing, and the rigour which they use is commendable. That is to say, if they have compassion upon the poor creatures that perish: then that rigour of theirs being so qualified, is an acceptable sacrifice unto God. And on the contrary part, if we do but stir one finger upon displeasure for any wrong that is done unto us, 
 yea or be but provoked to grunt at them that shall have misused us: by and by it is murder before God. And so let us learn, not to seek fond excuses to revenge ourselves, under pretence that God hath told us that the wicked must be destroyed and rooted out: but let us have a good and well stayed zeal, so as we overshoot not ourselves to say that men may step forth to do this or that on their own heads, but that they must tarry till God have given sentence, and then execute the same, as we see is said of it in this text. Thus we see in effect what we have to remember, concerning the rooting out of those whom God knowing to be past amendment, would not suffer to welter any longer in their own dung, because he had borne with them enough and too much already.  
And it is said expressly, God hath delivered them into thy hand to put them to death. This is a watchword which he giveth to his people, to the intent they should the willinglier obey this commandment. As if he should say, he that will give you the victory, willeth you to deal so. And is it not reason [then that ye should do it?] Yes, for how should we use God's gifts, but according to his will? So then, Moses confirmeth the doctrine that he setteth forth to the people: as if he should say, Look about thee, thou must not dispose after thine own pleasure, of them whom thou shalt overcome. For if thou spare them under colour that thou hast subdued them, and that they be in thy hand, & that thou hast conquered them: it will cost thee right dear. For cometh the victory of thyself? No: but it is thy God which hath delivered them into thy hand. And for proole thereof, these nations are stronger and mightier than thou, yea and more in number. How then could you discomfit them, if your God overmastered them not, & were not your Captain, & fought not for you? If the victory were not given you from heaven: how could you obtain it? Now then, come not here to make your vaunts, and to say, we may not dispose of the victory as we list ourselves. For it cometh of God, and therefore he must bear all the sway, and you must use such humility, as he may be obeyed, and honoured for the thing which you know to come of him. Thus we see now the intent of Moses.  
And hereby we be warned, that in all things which GOD putteth into our hands, we must beware that we take not too great liberty, to use his benefits at our own pleasure. For it is good reason that he should always have so much credit with us, as to show us the lawful use of his benefits. As how? Let us take th● commonest example of eating and drinking. When God hath given a man abundance of worldly goods, he must not forget him to whom he is beholden for them. For if he say, this is mine, I will do with it as I list: it is a defrauding of God of the right that he reserveth to himself. It is true that we may well term the things ours which he hath given us: howbeit, that is with condition that they must always remain at his devotion, and we use them soberly and modesty as I have said afore, so as he may still be acknowledged to be the Lord and master of them.  
Now were this well observed, we would not vnhallowe. God's benefits after such sort as we see most men do. For there is no questioning whether GOD have permitted or forbidden such a thing: but as soon as men have power over it, by and by they think it is lawful to do with it what they list. And who shall let us, say they? If thou find none upon earth to set himself against thee and to let thee: GOD can well enough skill to call thee to account for thy starelinesse, in that thou submittest not thyself unto him, nor referrest to him the things that he hath given thee, to say that he shall always overrule thee. So then let us mark well this doctrine, namely that for as much as GOD showeth himself liberal towards us, and bestoweth his benefits upon us: we be tied and bound with so much the straighter bond, to do him homage for the things that he hath put into our hands, that is to say, to use them accordingly as his word will bear. That is another point.  
Now Moses addeth immediately, Thou shalt not make any Alliance with them. Thou shalt not give them thy Children in marriage. For if thou give thy son in marriage to a daughter of the enemy, or to any of thine enemies: she will turn away his hart, and draw him to superstition and idolatry: & then will the wrath of thy God be kindled upon thee, and thou shalt be rooted out. Hear our Lord addeth an other commandment, which is that the Amorrhytes should not have any league or alliance with his people. He had said afore, Thou shalt destroy all. And why? Because he had told them how it was his will (as I said afore) that that Land should be reserved to himself. And surely we see what befell his people, when they became negligent in executing this commandment. For notwithstanding any thing that GOD had spoken to them, yet they forbore to conquer the Land which he had promised them. This is enough (quoth they), let us hold ourselves quiet, and let us not spend all our life in war. And so by that means they left a great number of that people alive. But what came of it? 
josua 23.13  They became as thorns in their sides, yea and as pricks in their eyes. Now than the reward which the Isralites had for not doing the thing which God had commanded them: was, that by leaving those idolatrous people alive, and by intermingling themselves with them, they felt them to be as thorns to prick them and to prick out their eyes. For the enemies of God did bring the wretched jews into such captivity, that they were overloaded with the yoke of bondage, and there was no man that succoured them, until they had languished long time therein. And it is good reason that GOD should pay us in such coin, when we will needs be more loving and friendly than he. We see what was said to Achab concerning Benhadad King of Syria, 
● 〈◊〉. 20.42  that because he had not punished the party whom GOD had commanded to be punished, he should receive the punishment upon his own head. Thou wouldst not punish him (saith the Prophet,) and therefore must thou answer for him in his stead, and be his borrow. And in deed, it is not for nought that men do commonly use this proverb, Save a thief from the gallows, and he will help to hang thee. This proverb serveth not only to condemn the unthankfulness of such as have received good at men's hands: but also to verify the just punishment of GOD: that is to wit, that if a man have saved an offender by some wicked practices either for favour, or for fond pity, or for vain glory, and so hindered justice: he himself must answer in his stead, and the party that was saved from the gibbit, must help to lead him thither from whence himself was discharged. And when it falleth out so: we must understand that it it of Gods working. So than ye see how GOD hath showed by effect, that it was no small offence, that the Land which he had dedicated to his own service should be still defiled with such abominations, and that Idolaters should be mingled with the people which ought to have been holy.  
Howbeit although the doctrine that hath been set down already, might suffice: yet notwithstanding here GOD showeth moreover, that his commanding that those Nations should not be reserved nor suffered to live, was not for nought. Why so? For if they live with you (sayeth he) you may acquaint yourselves with them, and if ye make any alliance with them, behold it is a plague, behold it is a contageous disease that will come upon you and your offspring, so as ye shallbe corrupted and grow out of kind: and in the end that will cause you to be rooted out, and GOD'S vengeance which lay upon that people will light upon you, because ye have not executed his judgement as he commanded you. That in effect is the thing that is contained here. And we have a good lesson to gather upon this text: that is to wit, not to have to do with the wicked sort, and with the despisers of God, according to this saying of saint Paul's, 
2. Cor. 6.14.  that we must not draw the yoke with the unbelievers. For he useth the similitude of Oxen coupled together. The yoke holdeth them so together, that look which way the one draweth, the other must needs follow. In like case is it with men: They that fall into familiarity with the wicked, Do couple themselves with them, so as they be led out of the way and marred by them, insomuch that whereas they were as little Gods before, now they become stark devils. Theirefore let us beware we mingle not ourselves with the despisers of GOD and with the wicked, unless we intend to become like them. Yet notwithstanding their are some to be seen which are so fine headed, that they will make God a liar.  
For they bear men in hand that they may haunt the company of wicked men, & yet keep themselves sound from all corruption. Yea, but it is a token that they do ill know themselves, when they bear themselves in hand that they be far other than God hath reported them to be. Behold, God warneth us of our frailty, and telleth us that if we keep company with the wicked, they shall rather draw to evil, than we shall bring them back to good: and therefore it behoveth us to keep us out of their company. And if we think the contrary: what will come of it? In the end we shall find that all our weening was but fondness and folly: and therefore let us rather learn to obey God.  
But here it might be demanded whether it be not lawful for the faithful to have any company with the wicked. I told ye already that we must not go beyond the bonds that God hath set. God giveth us leave to endeavour as much as is possible for us, to bring them back again which are out of the way of salvation. For as for the things that were spoken concerning the Amorrhytes and the people that were their neighbours: they take not place so rigorously nowedayes, as though God gave us the sword in our hand, to slay all that were against us: but every of us must have an eye to his own state, and to the charged which God hath committed unto him. 
Rom. 13 4. & 1. Pet. 2.14  Magistrates are armed with the sword, to punish those whom God bringeth to their hands, and to put this doctrine in ure. Let us look among us what the holy Scripture telleth us: namely that we should be fain to get us out of the world, 
1. Cor. 5.10.  if we should not in any wise be conversant with the wicked. For why? The whole earth is full of them, and therefore we must needs dwell with them. But after what manner? In such sort as we have neither acquaintance nor familiarity with them. For those are the yokes that couple us together. When men fall to eating and drinking with the wicked, and creep into acquaintance with them, and become friends to them: it is not possible but that they must be corrupted, and God offended with it. That is a thing which we have to mark concerning this text. Nevertheless, if we be in company with the wicked: let it be for necessity's sake, and so soberly as they may not be able to infect us with their naughtiness, nor by any means turn us aside from the right way, or from the fear of God and honest behaviour of life. Lo how far forth we may be conversant with the wicked. But to entangle ourselves with them, and to have familiar acquaintance with them, is a manifest tempting of God. And if we say there is such strength & steadfastness in us as they can not win us: we deceive ourselves. Verily as who should say that God knoweth us not better than we ourselves do. It is not a devilish overweening when we go to work after that fashion? And specially when we fall to contracting of marriages with them, is it not as it were a plundging of ourselves into naughtiness? If a man see a despiser of God which hath a daughter like her father, and he goes and matcheth himself with her: is it not as good as an utter renouncing of God? I go and give my daughter: and to whom? To a wicked man, to a naughtipacke that hath not one spark of honesty in him, whose life is wholly out of order. I make the silly sheep a pray, and cast it into the wolves throat: and what a cruelty is that? Is it not all one, as if I sacrificed my daughter unto Moloch? Yes: for he draweth her away from obedience to God, to put her into the hand of the devil, and to turn her unto all naughtiness. Again, if a man match his son with a young woman that is evil conditioned and an idolatress, in whom he seethe no religion nor virtue: is it not as good as if he should go poison his son? True it is that the wife (to men's seeming) hath not authority over her husband: But yet it is a deadly plague for a man to be matched with a wicked wife. For surely one woman of naughty behaviour, shall rather mar ten men, than ten good husbands shall win one lewd woman that is set upon wickedness. And that doth experience show. The wife shall sooner mar his husband by her allurements and temptations I wots not how: than the husband shall reclaim his wife, and bring her back again to good. And therefore let us not think it strange, that God should tell the jews here, that if they give their sons and daughters to the Amorrhytes, hittites, Chananites, Hevites, jebusites, and such like people: they should by and by be turned away to idolatry.  
And hereunto he addeth a threat, That they shallbe rooted out: and that is according to that which I have said already. For it doth them to understand, that God will be continually among them. In deed it was a word of singular joy, that God would dwell among them: 
Exod. 11. ●● & ●●. ●●  for they might call upon him at their need, and when they were distressed they might feel that he was at hand with them, and therefore that they needed not to fear their enemies. But yet for all that, it behoved them to know, that God being so near unto them, would not suffer himself to be despised. And therefore let us bear away this lesson, that now specially seeing God hath vouchsafed to give us his word, 
〈…〉 1, Cor. 〈…〉  whereby he assureth us that he will be near at hand to us, yea and that he will have us to be his temples to dwell in by his holy spirit: let us learn I say, to give ourselves in such wise unto him, that whereas there are sins and infirmities in us, (as in deed there are more than is requisite) it may please him to correct them, and rid us of them from day to day. And forasmuch as he hath taken us under his protection, yea and made his dwelling place among us: let us be stirred up by means thereof, to live in so much the greater awe, seeing he is become so neighbourly and familiar unto us.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may learn to mislike of ourselves for them, and as this cursed overweening may no more bear sway in us to make us live after our own liking, but that we may forsake our own fleshly reason and wisdom, and covet nothing but to please him in all points and all respects: and that seeing he hath vouchsafed to shoule us out from the wicked, and to deliver us from their corruptions, we may learn to sanctify ourselves wholly unto him, and to profit more and more in his fear, to the end that his glory may shine forth in us, & we be more & more confirmed in his free adoption, wherethrough he hath chosen us to be his children & heirs for our Lord jesus Christ's sake. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, etc.   

On Friday the second day of August. 1555. The Lij. Sermon which is the second upon the seventh Chapter.  
5 But thus shall ye do unto them. You shall beat down their altars, and break their pillours: ye shall heawe down their groves, and burn their Images with fire.  
6 For thou art a holy people to the Lord thy God. The Lord thy God hath chosen thee to be his peculiar people above all the nations of the earth.  
7 The Lord hath not set his love upon you, nor chosen you because ye were more in number than all other nations, seeing you be the least of all nations.  
8 But for the love which the Lord beareth you, to keep the oath which he swore to your fathers, the Lord hath brought you forth with a strong hand, and delivered you from the house of bondage, even from the hand of Pharaoh King of Egypt.  
YEsterday we saw how God forbade his people to aly themselves in any wise with the Infidels, and specially with the people that dwelled in the land of Chanaan. 
Exod. 25.8. & 29▪ 45.  Forasmuch as it was said that God had chosen that land to the intent that his name should be worshipped there: it was his will to have it purged from all the filthiness and infections, which had reigned there too long time afore. And after he hath spoken of the folk, he addeth also that he will have all the tokens and marks of idolatry that were in the country put quite away. For like as it behoved the jews worship God purely, without intermeddling any of the superstitions of the heathen: so did it also behove them to keep the order in such wise as God had set it down, and to put away all things that were contrary to the true religion and service of God, so as there might be no mingling nor corruption. We see now in effect, that the doctrine which is contained here, is that forasmuch as God had given his people the land of Chanaan: he would have it clear from all abominations, and his service to be so set up, as all the ceremonies of the heathen and unbelievers might be taken away, and nothing be mingled with it besides his own Law. And that is the cause why he speaketh expressly of Altars and Groves. For as we see that men have no end nor measure in devising of fashions to serve God withal: there was not that Grove but they made some devotion in it. And like as men builded Abbeys, Pryories, and Chapels in the Popedom: so went the world among the paynims, and the jews followed the same trade, as we see. But that was not for want of warning: for God had provided sufficiently for them, that they might not set their minds upon such paltry. But what? Hereby it appeareth how hard it is to hold men in the pure simplicity of God's service. Nevertheless, howsoever men far, it is told us here, that such as will serve God uncorruptly, must abstain from the things that are devised and forged by idolaters, and stick to the pure doctrine which God hath ordained, and not add any thing to it of their own, or which they find here & there, or which the world hath foolishly brought in: All those things must be laid down, if we will serve God purely. But yet let us mark that there were two reasons why God commanded the jews to break down the heathen men's altars, & to destroy their idols. The one was to the end that his people should not be provoked and tempted to wickedness & superstition by looking upon them: for we be so frail, that we be carried away as soon as we spy any mark of superstition. I said even now that it is a hard thing to hold men fast in pure obedience to god as in respect of his service. Why so? For their ears do always itch to hear some new doctrine: & although none be brought them from elsewhere, yet their minds are so roving, that they ever covet some new thing or other. Now than if we have any occasion to tempt us unto evil, or to any corruption of God's service: we be overtaken by and by. God therefore perceiving that his people might be inclined to idolatry, and that they would yield to it out of hand assoon as they spied any occasion: willed them to wipe away all such things. Beware (saith he) that ye suffer not any of the marks of the idolatries that have reigned hitherto there: for if any of them come in your sight, ye shallbe as it were ravished, and ye will be following of them. So then, suffer not any thing that may make you to stumble, or that may cumber you, so as the way should not be level before you. Have you none other signs than those which I have appointed you, and let them serve to confirm you in my word. Let the things which I have taught you be as a burning Lamp to give you light: and if ye have need of helps, let the Sacraments and Ceremonies contained in my Law suffice you: but take heed to yourselves that ye have no stumblingblocks. For though ye have nothing to hinder your going on in the right way: yet may ye even of your own nature turn aside from it: and what will ye then do, if any occasion of evil be offered you? That is one point.  
Another is, That Gods will was to have that Land as it were dedicated to himself, and that his people should show how much they abhorred idols, by suffering none of the things to remain which the heathen men had kept before. God then meant to try the zeal of the jews, when he commanded them to make clean riddance of the idols: and by that means he intended to enure them to abhor idols, and all things that belonged to them: so as they might show not only that they purposed to worship the only one God, but also that they could not abide his glory to be any whit abated. Now we see the two reasons that God had an eye unto in this place. And now must we apply them to our own benefit. For although some would restrain this to the jews, as though it belonged not to us in these days: yet was it not God's intent to speak for any one time only. And indeed, (as hath been declared in the fifth chapter,) let us look into our own hearts, and every man examine himself, whether he find himself more steadfast and strong to withstand idolatry, than the jews and other Nations were. For surely that cursed seed is so rooted in all men, as there is none of us all but he may keep a school of superstition, without having any schoolmaster to teach him. We be so froward, that although no body seduce us, yet we rather tend still to some corruption, than hold ourselves in the pureness of god's service. What is to be done then, seeing that idolatry is so rooted in our nature? If occasions be offered to draw us away, is it not like as when nets are spread before birds? And we be so unconstant, that we tumble into them immediately. And therefore as for them that think themselves to have such constancy & strength, that although they have images, Chapels, and such other things, yet they shall not hurt them at all: they tempt God, and experience shows it to be so. Therefore there is no better way, than to know our infirmity, and upon the knowledge thereof, to use the remedy that God hath given us. If a man perceive himself to have a weak head, so as he is not able to bear three glasses of wine but he shall be overtaken: if he drink without discretion, is he not as bad as a swine? Doth he not tempt God? Ought he not to think upon the default that is in him, and to prevent it? Yes. Now it is certain that in this behalf we have so weak brains, that we shalby and by be made drunk with superstition, yea and as good as bewitched with superstition, so as there willbe no discretion in us, but we shall go on still to seek further occasions and means of it: and is not that a manifest spiting of God? It is a point therefore which ought to be well marked, that GOD knowing the weakness which is in us, is not willing that we should have images, altars, and such other things to seduce us, but that all such things should be wiped out from among us, to the intent may not be any thing to hinder us from giving ourselves simply unto God.  
But now let us come to the second reason. It is not enough for the faithful to refreine from all idolatry: but they must also show that they abhor and hate all things that are against God's service: And to the uttermost of their power they must endeavour to have them all wiped away, so as the remembrance of them may be rooted out, that they may never be spoken of any more. For else what zeal have we to the honour of God, when we see idols set up in steed of him, and look upon things that serve to corrupt and deface the true and pure religion? If we do but laugh at them, and take them as small trifles, or as children's games: is it not a token that we esteem the honour of our God no more than a thing of nothing? For if our desire to have God glorified, were as earnest as it ought to be: surely it would wound our hearts to see idols so set up in his place, and to see men bereave him of his majesty of attribute the same to dead creatures, and that so precious and holy a thing as religion is, should be so marred, corrupted & turned upsidedown. When these marks come before our eyes, surely if we have any one drop of good zeal, it must needs vex us and grieve us: and we must to the uttermost of our power deface all those signs and marks of idolatry, and cause God's honour to be maintained unappaired. And indeed, when he requireth that we should make confession of our faith unto him: this also is comprehended therein. For as the mouth ought to utter what is in our hart, 
Rom. 〈…〉  that is to wit, that we have but the only one God which hath redeemed us: if we yield him such record with our mouth: our outward doings must also be answerable thereunto, so as both feet and hands tend that way. [If we were at that point,] we would not wittingly and willingly suffer any superstitions, if it lay in us to abolish them. But yet there is a thing in it, which is that Moses commandeth the people expressly, to do it when they be come into the Land which God had appointed them to enjoy for their inheritance. For if we be in a strange Country where we have no authority: it is not in our power to put down idols, neither doth this commandment stretch thereunto. It is true that in passing through places where idolatry is used, we must sigh and mourn, and think our eyes to be as it were defiled with the sight of such wickedness contrary to the honour of god, so as it must grieve us and vex us at the heart that we be driven to see such sights. And forasmuch as our hands be tied, and we have not any sovereignty or authority in the place or Country where such superstitions reign: we have no more to do, but to pray God to put to his mighty hand, and to destroy it everywhit: and in the mean while to hold ourselves quiet. But if we have authority: then behold, God's voice crieth out, up up, such abominations must not reign any longer. When ye be come to the Country which your God giveth you to possess: then let all such geere be put down.  
Now then, out of this text we must draw a rule: which is that according as God giveth ability, we must endeavour to have all idolatry and all the tokens thereof utterly abolished both publicly and privately. As how? When a Country is at liberty, and our Lord hath planted his word there: such as bear sway and have authority, must find that means that all such things as have corrupted the true religion, may be abolished & brought to nought. If they do it not: it is a negligence which God condemneth. And if a man will put down idolatry: it is not enough to say, no man shall worship idols any more: but all things which imbased the pureness of the Religion, must be quite and clean wiped away. As for example, if men should keep still the Altars that were in the time of the devilish Mass: what a thing were it? Whereto served they, but to committee abominable treachery against God, so as there should remain neither faith nor fear towards him, so long as such abomination endured? The Altars served to sing their Masses on. By means whereof the death and passion of our Lord jesus Christ was utterly defaced, in spite of the redemption that he had wrought. Insomuch that if it be admitted that jesus Christ was sacrificed daily: 
Heb. 9.26.  it is all one as to reject the benefit that was purchased us by his death and passion.  
Now than if the Altars were suffered to stand still: were it not a retaining still of some memorial of the lewdness which ought to mislike us? Yes: for otherwise what were our zeal? When we call to remembrance that we have heard Mass in times past, and had cast ourselves into that dungeon: we ought to be sorry and to crave pardon for it, and to be abashed at the blindness whereinto we were fallen, wherethrough we became so beastly, as to go seek our salvation by renouncing the redemption that was purchased for us long ago by our Lord jesus Christ, and to make ourselves partakers of so devilish a thing: I say were aught to be afraid in ourselves to think of it. And if the Altars should have stood still, had it not been as it were a spiting of God to play mockeholyday with him after that fashion, that whereas we had shrunk away from Christianity, we be never a whit sorry for it, no nor grieved at all to see the badges thereof? And in very deed the jews were cast in the teeth with their retaining still of those things, as who should say they weltered still in their own filthiness. And if a lewd woman that had given her body to dishonesty for a time▪ should afterward rejoice to see still the marks of her whoredom: were it not a sign that she repented not at all? Yes: and even that is the cause why this exception is purposely added, that when the kings went about to serve God, 
1. Kin. 15.14 and 22.44. & 2. king. 12 3. & 14.4.  and had beaten down the idols, yet they held still some relics of them, and this blemish sticketh expressly upon them, that God misliked them: as if he should say, they were not worthy to be allowed without exception, but be driven to bear this mark of reproach always in their faces, that they had not thoroughly cleansed the land from the former superstitions, when they left the groves standing still. If a man say, why, and was that so evil a thing? Are not trees the creatures of God? Yes: but when men shall have misused them and put them to such heathenish uncleanness as to spite God with them: then must they be wiped quite and clean away. Men must not take overmuch liberty in that case: for our nature is too much given to evil of itself, (as I said afore) without any enticing of it thereunto. Thus ye see how we ought generally to endeavour to abolish all superstitions, and all things that may serve thereto.  
And likewise particularly, let every man look well to his own house, that he retain not any thing which may cover any wickedness, or which is not fully agreeable and conformable to the simplicity of God's word. For as many as dispense with themselves in that case, shall feel it turn to their ruin in their end. 
judg. 8.27.  We see how it befell to Gedeon who was chosen of God, and by whom so many noble deeds were done. Only because he made an Ephod and caused a certain devotion to be set up: there ensued great destruction after his death. And after the same manner we see how a great number do keep still their chapels. If they have any Castle or great house, there must be a chapel for a memorial of their ancestors, in remembrance that there was such a thing, and such an antiquity. They then which will needs have some remnant after that fashion for vainglory, must seel at length that they have covered a fire, which shall consume themselves and their children, as the deed of Gedeon was the cause of the undoing and destruction of his Image, as I said afore. And therefore let us bear in mind, that wheresoever GOD giveth us power, we must so hate all the marks of superstition, as we must do what we can to wipe them out that they may no more be had in remembrance. And let us always bethink us of the two reasons which I alleged before. Now for confirmation hereof, Moses addeth that the people of the jews are holy, and that they ought to dedicate themselves wholly unto God: even because they had been chosen (saith he) to be a peculiar people in the whole world. Whereas he saith that the jews are a holy people: he meaneth that they ought to be separated from the Heathen and Infidels. For if we take example at those to whom God hath not granted such grace as he hath done to us: is it not as good as a thrusting of the privilege under foot which he hath given us? Behold, God showeth us his will, and he vouchsafeth to have his word preached unto us: and is that to no purpose? is it for nought? Whereas God cometh down unto us, and communicateth himself so familiarly unto us: doth that honour which he doth us, and that grace which he vouchsafeth to use towards us, serve to no use nor profit? Surely it ought at leastwise to sanctify us unto him, that is to say, to make us ready to say, Alas Lord, we were miserable creatures, and thou vouchsafest to retain us to thyself: therefore behold, we be here, govern thou us, and let us be thy flock. But now if we fall to defiling of ourselves with the superstitions of the heathen: is it not a renouncing of the privilege that God had given us? Is it not a forsaking of the covenant whereby he had knit and united himself unto us? Yes. That then is the cause why Moses addeth here, that the jews are a holy people. As if he should say, Look to yourselves, for God hath shouled you out from all Nations, and he hath called you, even by showing you that you shall be his heritage, accordingly also as he hath given himself to you. Now than if ye go and take example at these blind wretches, so as ye allege, Our neighbours do so and so: 
Eph. 2.12.  what a thing is that? Your neighbours are strangers to God, they be as wild beasts, God hath not vouchsafed to behold them with pity and mercy, to deliver them from the brutish ignorance wherein they be. To be short, ye have them as mirrors of God's wrath and rigour. Al they that perish do show you what you were, and what you should be still, if god had not reached you his hand. Now therefore acknowledge that benefit, and take no more example at those whom God hath forsaken, and to whom he hath not granted the like favour as he hath done to you. Thus much concerning the jews. Now remaineth that we apply this doctrine to our own use.  
What is it that maketh us a holy people to our God? 
john 15.3.  Even his word. For it is said, you be clean because of the word which I have preached unto you Ye see then that the mean whereby God sanctifieth us to himself, that is to say, draweth us out of the common perdition of all the children of Adam, and taketh us to be of his own household: is his uttering of his will unto us. And so to be short, it is (as ye would say) a solemn consecration or hallowing of a people by God, when he vouchsafeth to have his word preached unto them. We need not go seek the gewgaws of popery to make a dedication or hallowing: for the mean whereby God dedicateth his temples, is by sending his ministers to preach his doctrine faithfully: and it is also the mean whereby we be hallowed unto him. Now he hath granted us this grace: We see how the wretched Papists are gone astray, and run gadding over the fields without keeping of any way. They hop, they trip, they stumble, and all to their own ruin. They have no light, but are as blind wretches in the mids of darkness: and in the mean while, behold, the Lord our God maketh his daysonne of righteousness to shine upon us, for jesus Christ 
Mal. 4. ●.  showeth himself to be our redeemer. Sith it is so: what ought we to do? Ought we not at leastwise to consider, to what end and purpose God's word is preached unto us, and every of us to gather under his hand to say, Lord, rule thou us? Yes: but what? There are very sew which think upon that. For we would be more afraid to defile ourselves with the filthiness of papistry than we be, if this doctrine were well printed in us, that seeing God hath separated us from them, if we intermeddle ourselves with them newagaine, it is all one as if we mingled heaven and earth together, of purpose to turn the whole order of nature upside down, & to make a hodge-podge of all things, that there might be a horrible confusion. For surely there ought to be a greater difference between God's children and the unbelievers, than there is distance between heaven and earth.  
True it is that we must be feign to be mingled together one with another as long as we live in this world: but yet is it not said for nought, that God's children are citizens of heaven and 
2. Cor. 〈…〉  pilgrims in the world. Although they be conversant here beneath: yet must they not be tied to it, but they must go on still as in a strange country, knowing that their abiding place is above, and that God hath chosen them with condition that they should go thither. Therefore when such as have known God's truth, do fall to mingling themselves with idolaters, and will not be separated from them: it is all one as if they went about to pervert the whole order of nature. But this doctrine hath more need to be thoroughly well minded, than to be preached with long speech. The thing then which Moses meant by these words, is this: Ye be a people that is hollowed to the Lord: that is to say, Although we were of Adam's cursed race, although we came of wretched Infidels: yet notwithstanding our Lord hath vouchsafed to draw us to him, and to choose us to be of his household: and therefore it is good reason that we should be separated from the rest. Hath he done so, by making us partakers of the doctrine of his Gospel? Then his will is to have us dedicated to himself, and that we should be his temples. So then let us look well to it, that we continue in this state, and that we do not wilfully disannul Gods adopting of us, nor consent to any thing that may put us out of his house. For when we forsake God's Gospel through falsehood, we do what we can to cut ourselves off from the body of jesus Christ, and to disherit ourselves of the heavenly kingdom, and to banish ourselves from it, when we make no conscience nor remorse of intermingling ourselves with idolaters and with their defilings. Whatsoever he is that giveth himself the bridle to go to the superstitions of the Papists, and to communicate with them: it is alone as if he canceled the deed of the inheritance which God hath given him. And that deed is not written in paper nor in parchment: but it is sealed by God in our hearts, 
Eph. 1.13. & 5.26.  and it is his will that seals and marks thereof should also be in our bodies. Then [in so doing] we blot out the writing whereby God adopted us for his children & heirs, and (as I said) we banish ourselves out of his kingdom, and cut off ourselves from the body of our Lord jesus Christ. For if we be members of God's son, we must not go & do homage to idols, nor defile our bodies (which are the temples of the holy ghost, 
2. Cor. 6.16 ) with such filthiness & abomination. But as oft as we come to hear God's word, we must think thus with ourselves: Behold, my God hath made me holy, that is to say, he hath separated me from such as are overwhelmed in their own uncleanness: and shall I now work him spite? What a condemnation will it be to me, that my God hath so hallowed me, and I on the otherside do vnhallowe and defile myself with all lewdness, rejecting the privilege that he hath given me? Is it not a making of war against him, when I will needs after that sort disappoint the good, which he had offered me of his own infinite mercy? Yes.  
And Moses addeth expressly yet further, That it was to the intent that this people should be separated from all the rest of the world. If God granted his grace commonly & without exception to all people, to have his word preached everywhere: yet ought we to be sanctified unto him, because he taketh us out of the corruption of Adam, and from the ruin wherein all of us are by nature. But when as he chooseth one Nation, and alyeth himself to the same, and in the mean while letteth all the rest go: it serveth to give the greater beauty to his goodness: like as nowadays, our having of the pure doctrine of the Gospel, is as a cord whereby God draweth us to him, and whereby he vouchsafeth to be made one with us, as I said afore. The world seethe how he letteth the wretched papists run at rovers, so as their eyes be stopped & they see not one whit, nay rather they turn quite & clean away from the way of salvation. We see it. And what is to be done, but that inasmuch as god setteth such beauty upon his mercy: such comparison should make us the willinger to serve him, & to live the more warily, for fear of turning away from him, seeing he hath vochsafed to prefer us before others, though we have not deserved it? But what? So far are we unable to profit ourselves by such goodness of God: that we rather make it an occasion to take leave & liberty to do evil. For when we have the examples of the unbelievers before our eyes: we think we may do the same things that they do. But that is far of from thinking upon that which Moses saith here. Your god (saith he) hath sanctified you above all other nations of the earth. As if he should say, Who be you? For ye be no better than other Nations: and yet nevertheless, your god hath vouchsafed to sanctify you. Now therefore, be you the more careful to bridle yourselves, & to keep you undefiled, and meddle no more with the wretched unbelievers that are wholly given over to their own uncleanness, because your God never drew them unto him. Thus ye see why Moses compareth here the jews expressly with the heathen. Likewise in these days, forasmuch as God hath preferred us before the wretched papists, we must beware that we walk the more circumspectly under his obedience, assuring ourselves that he will not have such a benefit despised, as is his vouchsafing to take us into his house, and to communicate himself so familiarly unto us as he doth. But yet to express this grace the better. Moses addeth that this people was chosen. As if he should say, indeed it is an inestimable dignity and nobleness for you to be chosen to be the people of God, so as no Nation of the earth can boast themselves to have been exalted to such degree of honour: but yet beware that you be not proud of it. For your sanctifying at God's hand, came not of your own purchase, but of Gods choosing of you: it came of him. Therefore let the praise thereof be yielded unto him: & assure yourselves ye be the more beholden to him, in that he hath showed such mercy towards you. We see then that the word Choose which Moses setteth down here, serveth to magnify God's grace that was spoken of before, to the intent that the people should be the more provoked, & (as it were) ravished to serve God. And for the same purpose he setteth down a long discourse. Wherefore is it (saith he) that your God hath loved you, & knit himself to you? For this manner of speech, (namely that God knitteth himself to men) importeth very much. And why doth he so, saith he? What hath moved him thereto? Was it for your own sakes? Or did you put yourselves forward unto it? Was it because ye were a greater nation than any other? Was it in respect of that, that God was moved to choose you rather than any of the others? Had you deserved it on your part? No no: but it was (saith he) because he loved you. Now this word Love importeth here, first that God respected not any thing in men why he should choose them, but that his own free love sufficed him in that behalf. He loved you, that is to say, seek not any cause or worthiness in yourselves: be contented that our Lord hath chosen you of his own free goodness before all others, though ye were no better than they. Now we see all Moseses meaning.  
And although this matter cannot be discoursed throughout: yet must we note, that Moses spoke here of God's election, to the intent that the people should be the more humbled, and that the same humbling of them should engender an affection and zeal to serve God according as he was known to them. Therefore when there is any talk of the grace that God hath showed us in enlightening us, & it is told us that he hath adopted us to be his children & of his Church: we must needs match this with it, that our having of all these things is not by our own purchase, nor for putting of ourselves forth by any virtue or good mind that was in us: but through Gods seeking of us at such time as we turned our backs upon him. Now by this means we be humbled, & we have need of it. For as soon as men have any incling of any goodness that is in themselves: they like well of it & stand gazing at their own feathers like Peacocks: but in the mean while they consider not, that they rob and bereave God of the praise that is due to him. Therefore whensoever there is any speaking of God's grace, it is requisite for us to be put in mind of this matter, to the end we may not imagine ourselves to have deserved aught on our own side, or that God respected any good disposition that was in us: but assure ourselves that nothing but his free love moved him to do it. When we be so humbled: then must we needs be spoiled of our own reason, or else become stark beasts, if we take not courage to serve God and to dedicate ourselves wholly unto him, to say, How happeneth it that whereas we were cursed and damned creatures, our God hath sought us out, yea even from the dungeons of death, & hath opened us the gate of the kingdom of heaven, calling and drawing us daily thither: & yet in the mean while we be slothful in serving him? And specially sith we see that whereas the most part of the world goeth to destruction, and the wretched Infidels are so blinded that they be let alone in the darkness of their ignorance, God in the mean while watcheth early and late over us: what ought we to do, 
jer. 31.28.  when he useth such special love towards us? Ye see then that this humility must lead us to a care and wareness to serve God, and to gather ourselves wholly under his wings, acknowledging that the more we be bound unto him, the more we must show by our deeds that we impute all to his mere goodness, and are willing to yield him the praise thereof as he deserveth. Thus ye see whereunto the things are to be referred which Moses speaketh here.  
And herewithal let us mark, that whereas it is said, that the people [of Israel] were not the greatest of other Nations: under one kind, he comprehended all the rest. As if he should say, there was neither dignity nor worthiness in you, why God should choose you rather than any other Nation. For it must be utterly rooted out of our hearts, to imagine that God findeth any thing in us, which may move him to love us. For until such time as men be quite rid of selfeweening, they shall never be able to glorify God as they ought to do. And although we blaze it not with open mouth, that there is some desert or excellency in us: yet notwithstanding we fall asleep in such selfesoothing, as we imagine that there is still some value in ourselves. And therefore it behoveth us to enter purposely into our consciences, and to cleanse them in such wise as we leave not any one drop of pride & presumption there: to the intent that when we have thoroughly searched and sifted all that is in us of our nature, we may know there is not any thing that may purchase us grace and favour at God's hand, nor that can be acceptable unto him, but that we be naked and unpurucyed of all goodness and glory, and finally that we have nothing in us but utter filth and uncleanness. 
 When examination is made after th● manner: then shall men be disposed to receive God's grace, and to glorify him for it when they shall have received it. Then let us learn to understand well, that the searching of all that ever is in us to the hard bottom, (so as we foster not any imagination of selfworthinesse, but perceive that God findeth us utterly unhappy and accursed, so as we might be utterly forlorn and damned, and we have not any thing of our own but such as provoketh God's wrath and vengeance against us:) cometh of the grace that god hath granted unto us. When we be come to that point: then must we come also to the love that Moses speaks of here.  
And to the intent to show the better, that the said love is freely bestowed: he showeth out of what fountain it springeth. Even of this (saith he), that it is Gods will to perform the 〈◊〉 which he made to thy fathers. And hereafter he will say, that their fathers also were chosen freely. But let it suffice us that in this place God putteth the people in mind of the covenant that was made with Abraham, before the people, to whom he speaketh, were borne. Hereby he showeth that the cause of our election, came not of our own deserving. For what is it that we did before we were borne? If it be said that God foresaw what manner a once we would be: yet did none of all that move God to choose this people: for they were so hardhearted & stubborn a people, as he could never weald them. What manner of ones did they show themselves to be at their going out of Egypt? How did they acknowledge God's grace in the deliverance that he had wrought for them? The scripture yieldeth us record good enough of it. And yet notwithstanding God ceased not to take them still for his people. Wherein he meant to show us, that his uttering of his goodness towards us, is not in any respect of our deservings. And indeed, the holy ghost was not so ill minded, as to have concealed such a thing from us, but that if our Lord had foreseen any goodness in us, and that the same had caused him to choose us: he would surely have told us of it. But what? As for such as babble that God chose us according to his foreknowledge, & that he knew we should have some good disposition in us: they show themselves to be worse than beasts, forasmuch as they consider not that all men are alike, saving that God putteth his grace more into one than into another, and that we must not imagine that we have some thing I wot not what of our own. Who is he (saith S. Paul) which putteth the difference, 
1. 〈…〉  to make thee excellenter than other men? It cometh not of ourselves then must we needs have that making of God. And so it is not for nought, that Moses telleth the people, that the only cause why they were chosen was for that God loved them, which love made him to utter the same love, even before such time as they to whom he spoke, were born or bred, so as he swore aforehand to their fathers, that he would take them for his people. Seeing it is so then, let us know that when we be beaten down in ourselves, we must consider that the wellspring and fountain of our salvation, is the infinite goodness of our God, & that he meant not to regard our deserts, but to use his own free goodness as we call it, that is to say, not to sell any thing unto us. Nevertheless it was his will to love us. And wherefore? Because it pleased him. Now let men go and surmise I wot not what causes in this case, for they shall confound all by it: but let us take hold of the only good will of God, in that it pleased him to choose us and to leave others.  
And now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them more and more, and to endeavour daily to know them, that we may be sorry for them and amend them: and that therewithal we may have an eye to the covenant which he hath made with us, to the end to answer to his call, that we wander not hear and there like stray beasts, but that seeing he is willing to hold us under his obedience, and to gather us into his flock, we may be satisfied unto him by means of his word, which benefit it may please him to make to prevail in such wise in us, as it may be a furtherance to his glory, and we be brought more & more to forsake the lusts of our flesh and of the world, & to offer ourselves unto him in sacrifice both alive and dead: Alive, that the power of his holy spirit may utter itself in us [by making us] to follow his commandments cheerfully: and dead, that we may be ready to go out of this world, whensoever it shall please him to call us hence. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, etc.   

On Saturday the third of August. 1555. The Liij. Sermon, which is the third upon the seventh Chapter.  
7. & 8. The Lord etc.  
9 Know ye therefore that the Lord thy God is the God, [even] the faithful God which keepeth covenant and mercy with a thousand generations, to such as love him and keep his commandments.  
10 And yieldeth payment unto such as hate him before his face, to make them perish. And he will not forslow to recompense him that hateth him [even] to his face.  
WE saw yesterday, that the cause why Moses saith here expressly, that God chose one certain people, & made not that grace common to all the world: was to humble those to whom god uttered himself, to the end they should know that it befell them not for their deserts, nor through their own purchase: but through the only goodness of God. 
Psal. 105.6.  And that is the cause also why David speaking of this people, saith, the son of Abraham God's well-beloved, the seed of jacob his chosen. Those two words are matched together, to show that that people was shouled out from all other Nations, not for any worthiness that was in them: but by reason of free election, and to express God's goodness and love towards us the better: and therefore doth he send us wholly thither. Truth it is that in this place he speaketh of the general election of the whole people, in that God had adopted them, And that is well worth the marking. For in calling Abraham, God extended the promise of salvation unto his whole lineage. He said unto Abraham, I willbe the God of thy lineage after thee. Hear than is a general election (as they term it) of the whole people, inasmuch as God separated them from the rest of the world, 
〈◊〉. 4.20.  telling them that he took them for his inheritance and Church. 
〈◊〉. 17.7.10  And in very deed, the sign of circumcision was as a seal, to warrant all the offspring of that race, that God was their saviour: and so, that was such a grace as was common to all the children of Abraham. Howbeit, there is another second election or choosing, which is (as ye would say) streiter: namely, that out of the same lineage god chooseth whom he thinks good. And herein there is no contrariety. For we must consider the degrees which the holy scripture setteth down, when it speaketh of all mankind. It showeth that they be alienated or estranged from God, and consequently from the hope of salvation: by means whereof all men even from the greatest to the least, are damned. Now God draweth out of them whom he listeth. And to the intent his grace should be the better known, he chose one lineage. And whose lineage? Even the lineage of one man in whom there was no hope of issue. For when God said to Abraham, I willbe the God of thy seed after thee: 
Gen. 15.3.  how many children & children's children had he? He had not one, neither son nor daughter. He lived a long time after ere he begat Isaac. He was old and drooping, and his wife was barren, so as there was no more hope of issue. And for the same cause, 
Esa. 51.1.2.  when the prophet Esay intended to upbraid the Israelits with unthankfulness, & with their pride & lustiness which they were in, by reason that they were grown to so great a multitude: & contrariwise with their unbelief when they were few in number: Look back (saith he) to the stone which you were hewn out of, look back to your well head. What people had Abraham? He was all alone. And was your mother Sara fruitful? Nay contrariwise God was feign to give her a child by miracle which she never looked for, insomuch that it seemed incredible to her when she was told it. Seeing it is so: assure yourselves (saith the prophet) ye have no cause to make any brags, forasmuch as God hath shouled you out after that fashion. And for the same cause also doth Moses say in this text, If a man compare your state with the state of other Nations, he shall find that the other Nations are multiplied by the order of nature: but your father Abraham was all alone by himself, yea and an old man & drooping, & ready to creep into his grave. Ye see then that god chose a people which was not, of purpose to magnify his free favour & to make it the more manifest. Verily he accomplished the thing which S. Paul speaks of in treating of the same Abraham: 
Rom. 4.17.  that is to wit, God chose the things which were not, & called them forth to give them their being. S. Paul telleth us that we have (as ye would say) a lively picture in the person of Abraham, to show us how it is that God maketh us any thing, and exalteth us to honour. For (saith he) what was Abraham? A poor creature half dead. Was his lineage in any state? Did it flourish at that time? No, but it was more likely that he should never have had any issue at all. Then let us learn that god guideth the things which are not, and bringeth them forth to give them being: and so the hope of the faithful concerning their salvation, lieth not in themselves, but they look for it at God's hand. As touching ourselves, truly we be nothing: but God uttereth his power to give us being. And so ye see, that through his goodness we begin to hope for life everlastingly in his kingdom. Thus then the first degree of election, is that God chose the lineage of Abraham, notwithstanding that was forlorn as well as all the rest of the world. And having done so, he stayed not with that grace: but forasmuch as a great number were estranged & as it were cut off from the line of Abraham: he pulled back also whom it pleased him. And that is the cause why S. Paul saith, 
Rom. 9.6.7.  that all they which come of Abraham according to the flesh, are not reckoned for his lawful children, I mean to Godward, in respect of the spiritual inheritance that was promised to the true lineage. And for the same cause S. Paul allegeth the saying that is written in the 25. of Genesis, 
Rom. 9.12. & Gen. 25.22. & Mala. 1.2.  namely that the elder shall serve the younger, accordingly also as it is said by the prophet Malachi, jacob & Esaw were both of them the children of Abraham: & what is the cause why jacob was received, and Esaw refused so as god disherited him, and vouchsafed not to establish any Church in his offspring, but that as many as came of the line were mingled with the heathen, and belonged not at all to the body of Christ? Whereof came this? To whom shall a man impute it? It is to be understood, that (as saith S. Paul) God had given sentence of them before they were borne. For jacob and Esaw were twins, and their Mother Rebecka bore them both at one burden: and at that time what could the one deserve more than the other? God refused the elder to whom belonged the honour of first borne, yea, by order of nature: but God showed that his grace was above nature. So then, jacob was chosen, and Esaw refused. To whom shall a man impute all this? Brought they any strength and virtue of their own (as saith the prophet Micheas) for the which God esteemed the one more than the other? Should the jews (which came of jacob) set up their bristles against God, to say that they were nobler than other men? No, but they ought to yield the honour to Gods free favour, acknowledging that to be the only cause of their salvation, and that they have not any thing of their own wherefore they should be preferred before other men. Herein we see that God having chosen a people in general, doth notwithstanding reserve liberty to himself, to choose out of that people whomsoever he listeth, & to refuse the rest. And so as I have declared already, there is one election which god maketh generally: and another [particularly] of those whom he vouchsafeth to take for his children & heirs. Now then, it is of God's free election, that we have his word purely preached unto us, 
Eph. ●●●  and that we have his gospel & Sacraments. And even therein we have cause to confess that he hath showed himself liberal unto us. For by what title is the gospel given to us, rather than to such as make greater account of themselves than we do, and which are not inferior to us in respect of the world? Why doth God leave great kingdoms & principalities, and nations of renown: & choose a little nook, & a small number of people, to say that his word shallbe preached there? When it raineth so upon us, and all the rest of the world abideth still in drought: is it not to be concluded that God hath liberty to do good to whom he listeth? And is it not his only love, whereto we be beholden for it? Yes▪ So then, when the Gospel is preached in a place, and it hath the warrants that God giveth men salvation: (as when we have baptism & the Lords holy supper ministered uncorruptly:) we may say it is an election that God maketh. But yet for all that, in the mean time he retaineth to himself whom he thinketh good, to the end that men should not trust to the outward signs without faith & obedience, knowing that although we have been chosen to be of the body of the Church, yet if we make not our profit of that election, God can welynough cut us off again, & reserve a small number to himself. And although there be some great multitude of us which confess all with one mouth that God hath chose● us: yet can we not therefore say that he avoweth us for his children, except we live in pureness of faith, & have ratified the covenant which god hath made with us. And so let us understand that God's liberality showeth itself after all sorts to us, and that therefore we have the juster cause to love him more and more, 
Rom. ●●  & to yield him all praise. For have we his word? It is a free gift aforehand, whereby he hath bound us unto him. 
Col. ●●  Have we his sacraments? They be the badges of his fatherly election: we have not deserved any of all these things. But above all, 
Eph. ●●. ●●  when it pleaseth him to imprint the certainty of his promises in our hearts by his holy spirit: then is it a special adoption, then doth he show us that we be of the little number whom he hath reserved to himself. And so (as I said afore,) we see that in all respects we must keep our mouths shut from bragging of any thing: and on the other side have it open to magnify God's goodness which he uttereth towards us.  
Now hereupon Moses addeth, That God will keep covenant to a thousand generations of them that love him: yea through his mercy, saith he. For as much as he treateth of the general election: therefore he exhorteth the people to bethink themselves advisedly. Note ye (saith he) that for as much as God hath promised your father Abraham to be the God of his seed after him: he will not fail you. But yet for all that, look that ye walk warily, for the covenant is made with condition, that ye must be sound and have a right meaning heart. Therefore think not but that your God can drive you out of his house and out of his Church, if he find you unworthy of the benefit which he hath offered unto you. With that meaning doth Moses speak, when he putteth here a difference between them that love him and keep his commandments, and them that hate him. Now by these words we be taught, that when God offereth us his word, it is already an allying of himself to us, & a giving of us a record of our salvation: but yet doth it not follow that we may therefore be careless. Nay rather we must be quickened up to embrace the promises which he sendeth us, so as we may rest wholly upon them, and be steadfastly, settled in them all our life long. That is a thing whereupon it behoveth us to think. True it is that God layeth open his heart unto us when his word is preached unto us: there we be put in mind of his love, and also have full assurance of our salvation. But yet must that word enter in unto our heart, & prevail with us: which thing is not done but through faith. And so let us understand that God's election is as it were defeated by us, unless we be constant & continue steadfastly in it to the end. 
Rom. 10.7.   
But yet Moses noteth here again, that this Covenant which God maketh with them that believe him and obey him, is of his own Mercy, lest we should imagine that God respecteth our deservings, as we see that men are commonly given to think: in so much that if they meet but with a syllable which seemeth to tell them that they may deserve I wot not what: they be puffed up with pride, and believe wonders of themselves. That is the cause why Moses saith expressly, that God will perform his covenant & mercy. And he showeth wherein this covenant consisteth. It is not that we on our side do bring him any thing why he should love us: but that he is merciful unto us, as we see is said in the hundred & third Psalm. 
Psal. 103.13 ●4.  True it is that even there God requireth that we should fear him, & endeavour to keep his commandments. But yet howsoever the world go, he showeth us always that the thing which we must understand of him, is that he useth pity in handling us gently through his grace, and not according to our deserving. Therefore let us bear this saying well in mind and weigh it thoroughly, where Moses telleth us that the covenant which God maketh with us, lieth wholly in his goodness and no where else: and that it is not for us to puff up ourselves with foolish presumption, as though we were worthy of such a benefit, or as though God did but recompense us: but that we must always look up to his goodness, so as when we come unto him, we do nothing else but say, Alas Lord, we be sure that thou receivest us to mercy as wretched creatures, and therefore vouchsafe to have regard of our miseries, by shedding out thy mercy upon us. That is the thing whereof we be put in mind in this text.  
Now furthermore Moses showeth how we may keep God's commandments: 
Deut. 5.10. & 6.5.  that is to wit, by having the things which have been treated of heretofore. And they be manner of speeches which import so profitable doctrine, that it is good to renew the remembrance of them, when the text offereth occasion thereof. Moses therefore meant to do us to understand, that to abstain from doing of evil, & to keep the things, contained in the law to outward show, is not all that we have to do. As for example, if a man have not blasphemed the name of God, if he have not led a disordered life, if he have not been an adulterer, a thief, a quarreler, or a perjured person, but have lived honestly: all this will not suffice him. For why? Such service may be by constraint, so as the party shall not obey of his own free will, nor delight in submitting himself to God's righteousness, to frame his life thereafter. That is the cause why Moses beginneth here with love. As if he should say, that the beginning of good obedience to Godward, and of living according to his Law: is to determine with ourselves to delight in nothing more, than to yield ourselves to him with all obedientnes, & to make that our whole pleasure, accordingly as we see how David protesteth, that God's Law was more sweet and pleasant unto him honey: 
Psal. 19.11.  and not only that he did set more store by it, than by gold & silver: but also that he embraced it with such love, as he gave not himself to the pleasures of the world, nor was carried away with wicked affections to do evil: but gave himself wholly to well doing, and to walk according to Gods wil So then, to offer willing sacrifices unto God, let us remember what is said in this text, and what hath been treated of already heretofore: namely that before there is any speech of the keeping of God's commandments, Love is set down in the first place, because we have need to give ourselves first unto GOD, and to have our hearts (as ye would say) fast tied and knit unto him, ere we can endeavour to behave ourselves: according to his law and righteousness.  
But now let us return to the matter that was touched before. Moses sayeth That GOD will keep Covenant, yea even with a thousand generations of them that love him. As if he should say, When God hath once planted his word: he continueth that grace, not only till the decease of those to whom he speaketh, but also to their children and their offspring. Now then let us look about us, and whereas we perceive God's grace in that he hath vouchsafed to reserve unto us his word which was in manner abolished, and will have the same now preached unto us: if we (I say) perceive his goodness in that behalf: let us also hope that he will continue the same towards our children which he hath begun towards us, if we serve him by doing the things that he commandeth us. Ye see then that the goodness which God showeth us in his word, must not make us slothful and careless: but rather be as a spur to prick us forward unto him, that his holy covenant be not broken on our part and through our default.  
Furthermore whereas he sayeth, Know thou that thy God is God, yea and a strong God: thereby he meant to separate the living God from all the idols which the world hath forged in all ages. And it is a text well worth the noting. For we shall never serve God with all our heart, neither shall we be able to trust in him and to rest upon him, unless we be sure that he is almighty, and that he only is God. No doubt but the unbelievers may well bear themselves in hand for a time that their religion is good, and the world seethe how wilful they be in that behalf: but yet all is but stubbornness whatsoever they make of it. And therefore it behoveth us to be fully resolved and persuaded of this, that we must not have a flying faith, so as our hoping to be saved is but at all adventure. For we must always bear in mind, how S. Paul saith that we must know whom we believe, 
2. Tim. 1.12.  and that God is a faithful keeper of that which we have committed unto him. Then if we know not that our God is one, and that he is alone, and that he is the very true God: we shall be always wavering and our faith shall have no steadiness. That is the cause why Moses saith expressly, Know thou that thy God is the God. As if he should say, Consider in what state the wretched heathen men and such as give over themselves to superstition are. It is true that they will talk enough of God: howbeit, that is but rovingly, they know not who he is. But it is not so with you. For seeing that your God hath taught you, and discovered himself to you: he hath certified you of his will, and showed you that ye need not doubt but your religion is such as you ought to stick to. Now then, serve neither one way nor other, neither halt ye, but go on right forth, seeing you be sure of your religion. Mark that for one point.  
Howbeit, for as much as we see men given to follow their own fancies, which notwithstanding do but tend to their own destruction: we must remember by this text of Moses, that until such time as we be sure that the God whom we worship is the true God: we shall ever be entangled in some one thing or other. And albeit that we do our endeavour to serve him, at leastwise to our seeming: yet is it nothing, it is but feigning, and that hope or trust is but a besotting of ourselves. Well may we have some opinion: but as for to have a settled faith, so as we may glory that our salvation is laid up in God, and that he will keep it safely because he hath taken us to himself: it is unpossible that we should have any such certainty, unless we can say with Saint Paul, I know whom I have believed, and he will be a faithful keeper of that which I have committed unto him. So then, let us put such difference between the living God, and all the idols which men have forged of their own brain: as he may be known alone above all others. And that we may so do, let us learn to devise nothing of our own head. For as soon as we father any thing upon God which is not in his own word: it is all one as if we did set up an idol: for by that mean we disguise him. Therefore we must so stick to the living God, to the end we may be his people, and hearken quietly to so much of his will as he showeth us by his word: as it may suffice us to have so much knowledge of him as he hath revealed by his word, without seeking any further. For as for those that are so bold as to take leave to say, I ween this is good, and why should not God take this or that in good worth? and in the mean while have no warrant of the holy scripture: I say they forsake the living GOD, and turn away after idols. For what else are the imaginations of men, but very idols to deface the true Majesty of the only God? Thus much concerning this place.  
Moreover Moses termeth God Faithful, to show that like as afore, he attributed strength unto him, (for the Hebrew word that he useth cometh thereof:) so must we also have his truth before our eyes and in our remembrance, to the end to lean unto him & to refer ourselves wholly unto him, knowing that God's strength serveth not to abash us, but that whensoever it is spoken of, it is matched immediately with mercy, to the intent we should be drawn unto him, and come to him with a cheerefuller courage. Then is it not without cause that Moses hath set down God's truth here, of purpose to hold the people in obedience to him. And hereby we be taught, not to press into God's privities, and to dispute of things that are too high for us, yea and utterly uncomprehensible: but rather that we must rest upon his word and truth, which he hath revealed unto us. True it is that we must be fully persuaded of this point, that GOD chose us in his everlasting purpose, 
Eph ●●●  not because we were worthy of it, but because it pleased him so to do: and that there is none other cause thereof but only his good pleasure, as the holy Scripture showeth us. And so let us understand, that although we have God's word: 
 yet will God have pity on whom he will have pity, according to Saint Paul's alleging of the same text, to show that albeit the multitude of people to whom the Gospel is preached be never so great, yet God reserveth whom he listeth to himself, and it is meet he should so do, and yet notwithstanding we have cause to glorify him howsoever things go, without attempting in any wise to grudge at it. But have we known that? Would we be assured of our salvation? We must resort not only to God's grace, but also chiefly to the promises whereby he uttereth his love towards us, as is said already, Ye see then that the cause why Moses doth in this place attribute the title of Faithful unto God, is to the end that when folk will be sure of their salvation, they should not enter into foolish imaginations, 
Ro. 5.10.18. Eph. 1.7.  but look unto God's word which is before their eyes, whereupon they may be bold to rest. So then let it content us that our Lord allureth us to him, and that the death & passion of our Lord jesus Christ together with his righteousness is set afore us, so as we know that by that means we may be reconciled unto God, to the end that our sins be not imputed unto us, but that we may be acceptable unto him. Seeing that this is set down unto us: let us take hold of God's faithfulness which Moses speaks of here, and let us not think that God offereth us such a benefit to deceive us, but that he doth it to the end that we should glorify him in the mids of our miseries, and that although we be silly frail creatures: yet we may say that the life of jesus Christ belongeth unto us, and that we be already lifted up to sit with him in the kingdom of heaven. 
Eph. 2.6.  Thus ye see what we have to bear in mind concerning the word Faithful.  
Now for a conclusion Moses addeth a threat, saying: that God also will requite like for like to such as hate him, yea even to their faces, & that he will not foreslow. In this place there is some darksomnesse in the words of Moses: for he interchaungeth the number. God (saith he) will yield recompense to such as hate him to his face, or before his face. Then doth he shift the number, & it seemeth that whereas he saith they hate him to his face, he meant to say that we spite God or hate God to his face when we fall out into disorder and are so rebellious, as it should seem that we would run against him, and defy him to be at open war with him. But for as much as that word is repeated twice, and in the end it appeareth that Moses spoke of the faces of the transgressors: no doubt but it is a changing of the number, as the holy Scripture is commonly wont to do. Therefore the very meaning of it, is that God will requite them to their faces, by making the hatred to turn back upon themselves. Othersome take it as though it were spoken of their life-time, that God will not only punish the wicked and the despisers of his Law, after this present life: but also execute his vengeance upon them aforehand to the sight of men's eyes, so as we shallbe provoked to fear him, by the sighed of the punishments which he will so execute upon the disobedient. Othersome take it that God will requite it to his face, as though it were said that whereas he spareth the wicked in this world, it is to the end to overthrow them and destroy them utterly afterward, according as it is said by the prophet, 
jer. 12.3.  that God pampereth those whom he punisheth not out of hand, like as men do fat an Ox or a swine when they intent to kill him. And the prophet useth that similitude, to the intent we should not envy the wicked, when we see them prosper. For is an Ox or a Swine to be envied, which is fatted but to the slaughter? and which shall have his throat cut when he is once fat? Now then, God handleth the wicked and the despisers of his majesty after such a sort, as he may seem to love them: but it is to hasten them the sooner to their destruction. And truly this is a good and profitable lesson: but as touching the present place, if we read all the words of Moses throughout, there is no darkness at all in them. For why? he addeth, God will not forslow to requite them that hate him, every man in his face. And so Moses meant in effect to show, that men may be past shame in rebelling against God: but yet in the end they shall find that they have too rough an adversary: and therefore God must be feign to pull them by the beards to make them the more ashamed. It is true that as now they utter great brags, and it should seem that they would make God ashamed, and put him to the foil: but he can well skill to overmatch them in such wise, as they shallbe feign to receive their payment in their own persons, yea and even in their faces, according as it is said in the fifteeths psalm, 
Psal. 50.16.21.  I will reprove thee to thy face. And in that place God pleadeth expressly against hypocrites. How now, saith he? Becometh it thee to take my name in thy mouth? Thou boastest thyself to be mine: and thou wilt needs play the preacher, and defile my holy law with thy stinking mouth. Now when thou dost me such injury as to take upon thee to be a prophet, and to speak in my name, and in the mean while dost match and accompany thyself with whoremongers, quarelers, and railers: what will come of it in the end? When I have borne with thee a while, I will reprove thee to thy teeth, saith he. He useth there the word Face as he doth here in this text: but it is a common speech in our language, to say that it is spoken to a man's teeth, face or head. That then is the natural sense of Moses.  
And here we be warned to humble ourselves before God, and to stoop in such wise as we provoke him not to wrath through our hardness & shamelessness, so as he should show himself to be our adversary, to requite us to our face, that is to say in our own persons, by being driven to come before him to be punished according to our deserts. Then let us not harden our hearts against our God, but let us learn to cast down our eyes when he speaketh unto us. It is true indeed that we ought to lift up our heads when we hear the promises of his goodness, so as faith must make us to sty above the clouds. But yet doth not this let us that we should not still be ashamed in ourselves, and have an eye to our own wretchedness, and learn to be sorry for it, and thereupon labour to live in the fear of God, bowing down our necks continually to receive his yoke, and to bear it patiently. Thus ye see what we have to mark as in respect of this word face, where it is said that God will recompense them all to their faces, which do hate him.  
But here by the way a man might make a question, concerning this saying of Moses, that God will not forslow to pay them to their faces, which hate him. For it is commonly seen that the wicked do spend all their days and all their whole life in prosperity, so as it should seem that God is willing to please them in all things, in so much that it is said of them in the psalm, 
Psal. 73.12.  that they go on in continual prosperity unto their death, and pine not away as the children of God do. How then is it said that God will not forslow, 
Num. 14.18.  seeing he is long suffering? And men may see it with their eyes, though it were not told them in words. These two things agree very well. 
Psal. 103.8.  For although God wink at things for a time, and punish not the wicked out of hand: when all is welreckened, the respite that he giveth them will not be so long, but that it shall ever be true, that sudden destruction shall overwhelm them. And for proof thereof, when the wicked say, Peace, all is safe: 
1. Thess. 5.3.  then shall the sudden storm fall upon their heads. 
Esa. 28.15.  When they think themselves to have made a composition with death: then shall they be overtaken as a woman that falleth in labour of child ere she be aware, because she mistrusted not that the hour or instant of her travel had been so near at hand. Even after the same manner doth God overwhelm all such as shall have abused his patience, when he hath borne with them for a time. Now than although God show not himself a judge to them so soon as we would: yet doth he not fail to destroy them without foreslowing. Therefore let us have an eye to the shortness of our life, lest we fall asleep: and let us understand, that although God make not haste after our opinion: yet notwithstanding he foresloweth not, because he forgetteth not the offences which he winketh at, and which he punisheth not out of hand. Let that serve for one point.  
And let us mark further, that God hath not indented with us so as we may say he ought to let us alone unpunished until death. For although he execute not his judgements all after one rate: yet doth he often punish the wicked even here, and show us examples before our eyes, to teach us to stand in awe of him, as the prophet speaketh of it. 
Esa. 59.19.  Seeing then that God will always show himself to be our judge, both during this mortal life, & after our death: Let us not delay our returning unto him from day to day, but let every man quicken up himself, & walk carefully, forasmuch as if any man fall asleep, if he will be well wakened again, he must be feign to set this saying of Moses before his face, That God will pay them all home which do hate him. Truly the wickedest creatures that be will not say they hate God: but yet it is so in deed. And for proof thereof, all such as are desirous to have liberty to live naughtily, to give themselves to all iniquity, could find in their hearts that there were no God in heaven to judge them. To be short, if we love God, we take pleasure in goodness. But we cannot love him without his justice: for they be things which cannot go asunder. Therefore let us conclude, that as long as we do evil we hate God. And why? For inasmuch as we be loath there should be any order or government in the world: we would not that he should be acknowledged with his righteousness and goodness. Now then, when the wicked do give themselves the bridle to despise God and to transgress his commandments: they could find in their hearts to have him plucked out of heaven if it were possible. Wherefore let us mark well, that God doth not without cause avow, that all such as break his commandments are his deadly enemies, inasmuch as they be against his justice, without the which he cannot be God. And therefore let us bear in mind the thing that hath been declared already, namely that if we purpose to obey God, we must honour him in such sort, as we may like well of his justice and mislike of evil dealing: & that although we fall into it through infirmity, yet we may pray God to lift us out again, and so to hold us up by his power, as our whole seeking may be to submit ourselves unto him, and to forsake all our own affections and evil lusts in such wise, as we may be reform according to his righteousness, and consequently obey his holy Law.  
Now let us cast ourselves down in the presence of our good God with acknowledgement of our faults, praying him so to bear with us in them, as he use not that rigour towards us which we have deserved: but that of his infinite goodness he reach us his hand, & print his word after such sort in our hearts, as it may take root there, and we never serve any way from it, nor he suffer such blessing to become unprofitable through our fault & unthankfulness: but that we may make it available, by receiving the promises of our salvation, to continue steadfastly in them unto the end, and by showing ourselves willing to bring to pass that God may be honoured & served, not only as long as we live, but also after our decease, so as they that come after us may continue in exalting & magnifying his glory, that he may be worshipped on all hands with one common accord, until he have rid us quite and clean from all the vanities and corruptions of this world, & made us partakers of the glorius immortality which we possess not as yet but by hope. That it may please him to grant this grace, not only to us but also, etc.   

On Wednesday the seven. of August. 1555. The Liiij. Sermon which is the fourth upon the seventh Chapter.  
11 Therefore keep the commandments, and Ordinances, and Laws which I command thee this day to do them.  
12 And it will come to pass, that because ye have heard these Laws and kept them and done them, the Lord thy God will also perform the covenant and mercy unto thee, which he swore to thy Fathers.  
13 And he will love thee, and bless thee, and multiply thee: & he will bless the fruit of thy womb, and the fruit of thy land: thy corn and thy wine, and thine oil, and the increase of thy kine and the flocks of thy sheep, in the Land which he swore to thy Fathers to give thee.  
14 Thou shalt be blessed above all nations, and there shall not be either male or female barren among you, or among thy cattle.  
15 The Lord will take from thee all diseases, and all the evil plagues of Egypt which thou hast known. He will not lay them upon thee, but upon all those that hate thee.  
WE see here again the thing that hath been treated of already heretofore: namely that God endeavoureth to draw us to him by gentleness. It were enough for him to show us his will: howbeit forasmuch as our nature draweth the clean contrary way, he setteth his promises afore us to win us withal, & to provoke us to serve him the better. Therefore whensoever God promiseth to bless us, & to make us to prosper so we serve him: thereby we be put in mind of the singular goodness & love which he beareth towards us. For is he bound to do it? Nay, ought not every of us to strain ourselves, (yea even above our power,) to serve him? Are we not bound thereto by nature? Yes: and therefore let us mark well, that whereas God vouchsafeth to tell us that if we serve him he will be favourable and merciful unto us: his so doing proceedeth of his own mere freegoodness. And if that move us not: the world may see what our unthankfulness is. But yet by the way let us mark well, that his promises should stand us in no stead, if our Lord supplied not our defaults, I mean even when we be best minded to serve him, for else should we come far short of the perfection that is required of us. All his promises then should nothing boot us, if he did not bear with us: and so is he feign to use double grace towards us. Howbeit to the intent that things may be the better understood: let us see first of all how it may agree, that God should bless us of his own free goodness, & make us to prosper: & yet notwithstanding match it with this condition, that we serve & honour him. For at the first sight there seemeth to be some disagreement in it. If God love us without respect of our deservings: there aught to be no iffes nor conditions in the matter.  
But he putteth them to it, as we see in this text: yea & all the whole scripture is full of the same doctrine, 
〈◊〉. 19.29. Rom. 2.6. Apo. 14.  namely that God recompenseth every man as they shall have served him. How can it then be, that God should both have respect of our life: & also love us of his own free mercy? Let us mark well the words that Moses useth here. For he saith that God will perform his covenant and mercy according as he hath promised, if he be honoured and served. In saying that God will perform his covenant and mercy, he showeth v● well that we must not begin at our own service▪ as though we would bring any thing unto God to move him to love us: For whereupon is his covenant grounded? Even upon his mercy. Now then let us see what his mercy is, & whereto it ought to be referred. First of all, it is his choosing of us. Although we be utterly froward, & deserve to be shaken off at his hand: yet doth he take us into his favour. Thus is it already a great and inestimable mercy, that although God find us lost and damned creatures: yet he vouchsafeth to take us for his people, advancing us to such dignity as to be of his household and Church. Now when he hath so begun, he must be feign to hold out still: that is to say, he must be feign to like well of us continually by reason of the same free favour which he beareth us, and all for our Lord jesus Christ's sake. So then, God maintaineth his mercy towards us, because he pitieth our wretchedness and misery. And although we be not worthy to be received: yet doth he accept us. And wherefore? Because he loveth us in the person of his only son. 
Eph. 1.6.  But there is yet more: that is to wit that he useth mercy towards us, in bearing with our imperfections, and by that means accepteth our service, so that although it be faulty and have always some blemish in it: yet notwithstanding he admitteth it of his own goodness. Now we see what the covenant importeth, which Moses speaketh of here: namely that first and foremost God receiveth us to mercy, even without finding any thing but utter cursedness in us. And secondly, that he continueth his favour towards us for love of his only son, notwithstanding that he might find just cause in us, to shake us off and to hate us. And thirdly, that he accepteth our works & taketh them for good, so as although they be (as ye would say) but half done, and have always some fault mingled with them: yet notwithstanding he ceaseth not to admit them as if they were righteous and sound, and all by virtue of the said covenant, as I said afore. Now than we see it is no inconvenience, that God should bless us and make us to prosper when we have served him: and yet notwithstanding that his loving of us should be, not for any worthiness or deserts of ours: but for his own free goodness sake, without any other reason that we can allege, than that he hath chosen us and made us partakers of the righteousness that is in our Lord jesus Christ, that thereby all our filthiness may be covered and hidden.  
But as soon as the ignorant sort do hear of the word Condition, they bear themselves in hand that God maketh some payment, & that when he showeth us any favour, he doth it in recompense of our deserts. And by that means the wretched Papists do blind themselves with vain presumption, & quite overthrow themselves by perking up after that fashion against God, & therefore they must at length be cast down in their overloftines. For whereunto do they lean? Behold (say they,) God telleth us that he will bless us if we serve him: therefore it followeth that all the promises which he maketh are conditional. Yea, but they have ill studied the holy scripture, when they cannot discern between the promises as they be set down in the Law, and the things that God addeth to them to supply our default. For if we take the promises so rawely: that is to wit, that God will bless none but them that serve him: we shall all of us be shut out from hope. For which of us serveth God with all his heart and with all his soul as God hath expressly commanded us? Nay contrariwise we drag backward, and by nature we be deadly enemies unto him, because all the thoughts and affections that are in us do fight against his will. 
Rom. 8.7.  Then are we so far of from being able to serve him as we should do, that we make war against him, and cease not to provoke his wrath against us. Nay verily, even when God hath reform us by his holy spirit, so as he hath given us some good disposition, wherethrough we be inclined to serve him, and to be short, we show that his spirit reigneth in us by subduing of our vices and of the wicked lusts which are in us by nature: yet come we still far short of the mark which we should tend unto. It is true that we will travel thitherward, as all the faithful do, whose chief regard and principal desire is to serve God: but yet do they find themselves so sore cumbered as maketh them to shudder at it. When they be about to stir one finger forward, the rest of their body draws backward. It is much if they can but train themselves: that is to say, if they can get forward a little & coldly. And therefore they be driven to sigh & groan, and to condemn themselves, beseeching God to vouchsafe to hearten them better, and to take away all the lets that are in themselves. For he that is perfectest, condemneth himself most: insomuch that the true perfection that is in men during this mortal life, is to know the evil that is in us and how wretched we be.  
On the contrary part, as for those that make themselves idols, bearing themselves in hand that they be come already to the highest top of perfection: they burst themselves with pride, and do but shroud a secret filthiness within, whereby they bewray that they know not yet what it is to love God and to serve him. For otherwise they should never be so blinded with mad selfetrust, as to bear themselves in hand that they be thoroughly righteous. Seeing then that although we endeavour never so much to serve God, we shall go limping and drag our legs after us: let us be sure that God shall never be in danger or det to any of us, but rather we shall be condemned in all our works. We may well allege, I was willing, and I did mine endeavour: but that is not all that we have to do. For the will shall always be found very weak, so as if we have one good affection, there shall be a dozen evil ones for it. And so by that means all of us should be disappointed of the hope that God giveth us by his promises, if they should be taken so rawely & according to the naked letter where it is said: If ye serve me, I will do ye good. But now let men strain themselves as much as they list: when they come to their audit there will be so many abatements, as will show that all God's promises can stand them in no stead. And therefore they must come to the second remedy, which is that God supplieth our defaults: and that although all our works deserve nought else but condemnation, yet notwithstanding God accepteth them and taketh them for good, of his own fatherly goodness: and not of any duty that he is bound unto. Then let us not be so blind as the wretched papists, who when they hear that God addeth any condition to his promises, do by & by step up with their ergoes, and fall to descanting of their own free will and deservings. But contrariwise, let us assure ourselves that when God speaketh to us in such order of speech as is showed us here, although he come to us with gentleness: yet doth it nothing avail us, until he use his own mere mercy to save us throughout, not for any desert of ours, but because it pleaseth him so to do. Mark that for a special point.  
And therewithal let us mark also, that if the good which God doth to men in the things that concern this transitory life, do proceed of his mercy: much more reason is it that the immortal heritage cannot be gotten by our own strength, but that God must be feign to give it us of his own mere liberality or free gift. And whereof speaketh Moses in this place? He saith, God will bless thy cattle, God will bless thy Corn, Wine, and Oil. All these are transitory things: and how is it that God prospereth us in them? By his mercy, saith he. And he showeth expressly that God's covenant proceedeth not from any other spring, nor hath any other root than that▪ no not even in cases concerning this flightful life and these transitory things. Now if in promising to prosper us in our cattle, in our Lands, & in the bread which we eat, God have not an eye to any worthiness of ours, but only vouchsafeth to show himself a liberal & kindhearted father towards us: what will he do in cases concerning the making of us partakers of the heavenly glory? I beseech you, can we allege any deserts in that behalf? No: for than should Oxen & kine be of more estimation with him than men's souls. Therefore let us mark well the things that I have touched: namely that we may well understand aforehand how greatly God loveth us, by his promising of reward & recompense for our works. For he doth it not of any duty, but to win us by gentleness and lovingness. Yet notwithstanding let us understand moreover, that the same shall never boot us a whit, unless our Lord proceed yet further in showing himself liberal towards us: namely that after he hath received us to mercy, even us which were utterly lost & damned, he do also love us for our Lord jesus Christ's sake, and thereupon bear with all the imperfections that are in us without intending to impute them to us, so as our works may please him, although they deserve it not. For that is verified even in these base things beneath. When we take our repast of the bread wherewith we be sustained: we must acknowledge that the same cometh of that mere goodness of our God. And likewise when we have done our endeavour to serve him, [we must acknowledge] that he is not any whit beholden unto us for it, but (which more is) that the good affection which we have, is given us of him, and yet that all this is nothing, because there is some faultiness in it. Therefore it must needs be, that Gods receiving of us into favour, is not for that he oweth us any thing, but for that he loveth us. Now seeing that God will have his mercy known in these corruptible things: what will he have done in the everlasting salvation of our souls?  
But here might a question be moved, that seeing God respecteth not our merits when he doth us good: why useth he this manner of speech which we read here in Moses? There are two reasons. The one is, that he intendeth to make us feel his grace the better, by driving us to grant that none of all the things which he behighteth us could take effect, if our works should be respected, & therefore that he must be feign to bury all our sins, & to accept us of his own freegoodness. This would be somewhat with the darkest, if it should not be laid forth more at length. His saying (in effect,) is that whereas God telleth us, that if we serve him, he will bless us and prosper us: his intent is that every of us should examine himself, and consider at what point we be with him. And when we once know that in stead of serving him, we do provoke him against us & grieve him, as though we had conspired to do so of wilful malice: & when we once know that we be so greatly in his danger even by nature: then will all vain selfetrust be beaten down in us, & we will have none other mind, than to resort to the mercy that is promised us, and to flee thither for refuge, so as we shallbe quite & clean bereft of the fond opinion which we had conceived of our own works, & not think them any more to be meritorious. Thus ye see what we have to note for the first reason.  
The second is that forasmuch as God hath pitied us, he beareth with our works, & intendeth not to sift them with rigour, but admitteth them for good & available, though there be many infirmities & vices in them. But yet for all that, we must understand that he will not so bear with our infirmities, that we should take leave to abuse his mercy: for than should we deal too lewdly. And yet nevertheless it appeareth by experience, that as soon as men hear that God forgiveth them their sins, & saveth them of his own goodness: they dispense with themselves, & take leave to do evil: & under colour that they be freed from the bondage and cursedness wherein they were by nature, they overshoot themselves into all disorder. But God will not be so mocked, he will not have the goodness which he useth towards us, to be made an occasion of sinning. For our Lord jesus Christ is come to destroy the kingdom of Satan, 
Rom. 1.4. & 6.1.2.15.  as it is showed us. So then, although God will have us to impute all the good which he doth us, unto his free mercy: yet doth he put this condition to it, that he will have us to serve him. Although the inheritance which is promised us depend not upon our own works: yet will he have us to be his children for it, seeing he showeth himself to be our father. Although it become us not to look for any thing in respect of all the service that we do him, forasmuch as we be well assured that they▪ be not of such value as we can rest upon them: yet notwithstanding inasmuch as God hath called us to him into the way of salvation: he will not have us to fall to kicking against him. His Church must not be a Hoggescote, but a temple dedicated to his honour. So then, seeing God hath adopted us, we must live as his children, so as we may show that he hath not called & invited us to the inheritance of the heavenvly life in vain. For if we can find no savour in it, are we not worthy to be banished & shut out of it? 
2. Cor. 5.  Yes. Again, if we go thitherward, ought we not to despise these transitory things, and to pass through this world as strangers, & not to be wed●ded to this earthly trash? That then is the second reason why our Lord addeth the condition that he will be served & honoured at our hands. And therefore let us learn in few words, that when we have done homage to our God for our everlasting salvation, 
Eph. 1.6.  & for all the temporal & transitory goods that he bestoweth upon us in this world: it behoveth us to understand, that his adopting of us to be his children, is to the intent to be honoured by us▪ & his calling of us into his Church is to the end we should be as his housholdfolke & not as wild beasts, 
john 10.27.  seeing we be of his flock. For he will have such sheep as shall hearken to his voice. And that is the cause why it is said expressly in this text, Ye shall keep all the statutes, commandments & laws which I set before you to do them. As if he should say, among the other gifts of God, we have his word which is an excellent treasure. And it is not given us only to the end we should but hear it & allow it in our words: but to the end we should frame our lives thereafter. Seeing then that God vouchsafeth to teach us, & stoopeth so low as to do the office of a schoolmaster & teacher towards us: are not we too unthankful if we harken not unto him? And let us mark well, that we be none of his disciples, unless we obey his doctrine, and make it available to us. For otherwise it is but as if we heard a song that delighted our ears, 
Ezec. 33.31  as is said of it in Ezechiel. And surely it is a goodly worshipping of God, for us to say that he hath song well. Nay his will is that we should utter another melody correspondent to his voice which is, that we should show by our whole life, that he hath not taken pains with us in vain, nor lost his time, in declaring his will unto us.  
And now furthermore Moses addeth, keep them: yea (saith he,) and God will bless you: and afterward he addeth again, that he will love us. Surely by these words it may be deemed at the first sight, that God looketh whether men will do their duty or not, ere he love them. But I have told ye already how the promises of the Law do serve first of all to bring men to right humility, that they may know themselves to be as they be, and quite rid and discharge themselves of all selfetrust. When that is done, then know they that Gods calling of them is with condition, that they should serve him: and that if they enforce themselves so to do, they please him, so that although their doings be unperfect, yet will he not fail to accept them, because he imputeth not the vices unto them wherewith they be interlaced. And moreover we may gather upon these words of Moses, that the service whereof he speaketh here, goeth not before God's blessing and the favour that he promiseth us: for do we love him before he loved us? We cannot make the holy Ghost a liar which speaketh by the mouth of Saint john. It is not (saith he) for that we loved God first: but God vouchsafed to receive us into his favour, at such time as we were his enemies. And all the scripture is full of this. Now then, seeing it is told us here that God will love his people, if they have a care to keep his commandments: let us note that it is not meant, that men can prevent God and draw him to them first of all: but that (as is declared unto us here) it is all one as if he should say, I have loved you freely, and I will love you still, and ye shall feel my love in such wise, as ye may enjoy it and possess it for ever. But yet for all that, let us beware that we deceive not ourselves, as they do which confess that God loveth us of his own free goodness, but yet we must secondly be worthy of it. For we must always come back again to that which I have touched already: namely that unless God bear with us, and scour away all the spots that are in our works, the thing that is spoken of here, shall never be accomplished in us: but contrariwise it shall always turn us to some greater shame, to show us, Go to, behold, your God hath abaced himself so much as to tell you that if ye serve him, he will be favourable and merciful to you. For of whom is it long now, that you be unhappy, that he curseth you, that he refuseth you, and that he persecuteth you? cometh it not of your own fault? yes: You yourselves then, are to be blamed for this, that you be not beloved of your God. It should (say I) be laid to our reproach, if God pardoned not the faults that are in our works. So then let us mark that his love is always free in our works, howbeit that he will not be mocked, nor have his goodness abused, nor abide that men should take liberty to do evil when they see him so gentle and freehearted towards them: but contrariwise will have us to be answerable again on our side, so as we give not deaf ear to him when he speaketh to us: but that when he hath been so gracious to us as to declare his will unto us, we also should show that his so doing is not in vain, & that he is not disappointed of his purpose. But what? We see how stubborn men are for all that: and whatsoever God tell them or show them, although they have their ears beaten daily with such warnings, yet notwithstanding they continue still like themselves in their wilfulness. Behold, God promiseth to bless us, so we serve him. Now there is no man but he would feign prosper. We could well find in our hearts that God should stead all our necessities, and that he should give us meat and drink: we could find in our hearts to be clothed at his cost. But in the mean while, who is he that bethinketh himself thus: this is the mean whereby I must enjoy God's blessing? Nay we draw clean back, and it should seem that our whole seeking is to bereave ourselves thereof, and to cut off God by that way, or rather so to stop the entries & issewes of his grace, as it may never come at us. Behold, God will have us first of all to live uprightly, faithfully & in his fear; & thereupon he promiseth to bless us. On the contrary part, men give themselves to filching, stealing, robbing, & cruelty, seeking by all means to pick out one another's eyes. There is no mention of the fear of God: to be short, they would that all might go to havoc. In so doing we renounce God's blessing, so far as in us lieth, and it seemeth to us that we cannot take a better way to prosper, than by serving the devil. Wherein it appeareth in how cursed plight we be. And whence springeth it, but of that we give no credit to God's promises? For if we believed God to be soothfast in good earnest: surely we would be ravished at this saying of his, I will make you to prosper. But forasmuch as our vanities do carry us headlong the contrary way: it maketh us to imagine that we win more by doing evil, than by serving God. Nevertheless this unbelief of ours shall be right dearly paid for, specially when it is matched with such blasphemy, and we do our God so much wrong as not to believe his word: & moreover, when as instead of acknowledging him to be the Author of all goodness, and coming to draw of the fullness of his grace, we do nothing else but make ourselves strangers to him. Seeing then that we fail to provoking of him so by all means: what remaineth for us, but to be bereft of his blessings, yea and that he, as though he were our enemy, pursue us even to the utttermost? But truly a man may still perceive an inestimable goodness, in that he ceaseth not to do us good, when he is so provoked by us, & that we cease not to kindle the fire of his wrath: but yet in the end we shall find that this doctrine was not in vain. It is true that a man shall not always perceive the thing that Moses saith here: that is to wit, that God prospereth them that serve him. For ye shall see that such as are desirous to do best, and employ themselves in the truth, are miserable folks, afflicted divers ways at God's hand, and have not half their fill wherewith to sustain them. Again, they shall be tormented with diseases, or else they shall have many reproaches & injuries wrought them in this world, & (to be short) they shall be in continual languishing. On the contrary part, ye shall see the wicked prosper: ye shall see them in credit and estimation: they shall cram themselves with all excess: and they shall have such abundance, as may make even their heirs to burst. 
Psal. 17.14.  These things are to be seen. Howbeit we must note, that when the good are so afflicted, it is first because they have not yet served God as they ought to do. But why doth God scourge them, more than the wicked which rush out into all naughtiness? it is because he intendeth to chastise them fatherly. To the end that their souls may be saved, 
1. Cor. 5.5.  he chastiseth them in their bodies. Again, in sending afflictions, God's intent is not always to punish men according to their misdeeds: but also to try their patience, and to withdraw them from the world, to the intent they should not be too much entangled in it: and his will is to humble them, that they may know themselves as they be, & be sorry for it. So then forasmuch as God hath many causes to afflict the faithful: he will not have us to make one equal rule of it, & to say that he punisheth them according to their misdeeds. But whereforesoever he do it, let us note that if God should utterly destroy them he had just cause so to do, & he should do them no wrong. Nevertheless we must have an eye to that which Saint Paul saith in the eight to the Romans, 
Rom. 8.26.  and be contented with it: namely that all things turn to the welfare of them that love God, so as they serve not to turn them aside, or to pluck them away from their salvation, but rather be as helps to further it. Mark that for one point. And yet notwithstanding it is evidently seen, that God's grace faileth them not in the afflictions and miseries which they endure. True it is that they find themselves in pain, & the things are hard and grievous for them to bear: but yet there is always somewhat so sweeten them, they have still some comfort at God's hand, which serveth to make them understand that he blesseth and prospereth them. If he should give them no more but one bit of bread: yet have they such an inward joy, as they can better thank God for it, than the wicked can do [for great abundance,] who fret themselves inwardly, insomuch that although they labour to bring themselves a sleep that they might not have any remorse of conscience to trouble them, & strive even against nature, that they might be as it were senseless: Yet doth not GOD let them so rest, that they can be so merry at the heart even with their abundance, as the silly faithful ones are with their poverty, who hold themselves contented from morrow to morrow, waiting to be fed at God's hand, & referring themselves wholly unto him, & calling upon him. And again, although they have not all that they would wish: yet think thy thus with themselves, well, yet doth not my God cease to watch over me, & therefore I betake me to his providence, and rest myself upon him. Thus ye see how the faithful cease not to be blessed of God, though the world see not Gods benefits so apparently in them.  
But let us come now to the unbelievers. It is true that God sheddeth out his temporal benefits upon them, so as they be healthy, & have abundance of goods, and so forth: but yet shall all these things be turned into a curse to them. If a man demand whether the having of bodily health, & also wherewith to find a man's self, be not the blessings of God: yes verily be they. But yet must we note that as in respect of the faithless, 
Tit. 1.15.  & of the despisers of God, they turn to their harm, because they be foul & unclean, & do defile God's benefits with their handling of them. Needs must it be then that the order of nature is turned upside down in this behalf. For inasmuch as the wicked & the unbelievers are full of filth & uncleanness: they can not touch any of God's benefits, but they must needs bewray them and mar them. And therefore all must needs turn to their condemnation. Again, we see how the world goeth. Have thieves (I mean such as are given to deceit & fleecing) have they gathered much together? They have tormented themselves all the tim of their life: & whey joy have they had of them? God taketh vengeance on them: for they be inflamed with such greediness of them, as they be never in quiet: & beside that, they cannot do good with their evilgotten goods. But in the end, do they once die? Then goes all to havoc again. For the world sees how the devil hath liberty to overthrow, even such as a man would have thought to have been well grounded, & that they should never have decayed to the worlds end. A man would wonder to see how they be destroyed in the turning of a hand. Yea and moreover, the goods which they have raked together for their children, become as halters to hang them withal, so as they become miserable even in the sight of the world, & men behold the signs of God's wrath & vengeance in them, whereby it is well known that he never leaveth men unpunished for the contempt & wrong which they do to his majesty, in rushing forth into all disorder insomuch that if he punish not the fathers themselves, he layeth the execution of it upon their children how long soever he make delay. So then let us mark that it is not without cause that God telleth us he will bless such as serve him, yea even to the worldward. And that is the cause why Saint Paul saith, that the fear of God hath promises, 
1. Tim. 4. ●.  not only of the everlasting life, but also of this earthly life: so as if we live in the fear of God, we shall not only be sure of the inheritance which he hath prepared for us above: but also, that even as long as we live in this world he will guide us and keep us under his protection, & not suffer us to want any thing whereof he knoweth us to have need. Truth it is that God will always be our carver, because he knoweth we be too much given to these earthly things, from the which he intendeth to pull us away, to the end we should have the better skill to lift up our heads to heaven, and to seek after the goods that are prepared for us there. Therefore when God restraineth his benefits as we see he doth, that is to say, when he giveth us them in small & slender portion: it is to the intent we should not be hindered to keep on our way still in going right forth unto him. Thus ye see what we have to mark in this text. And therefore if we serve our God, let us not doubt but he will bless us even to the worldward, and make us to prosper better than the wicked, yea and although we see them puffed up with pride, although we see them triumph in pomp & bravery, & although we see them swimming in their pleasures: let us tarry patiently a little while, & we shall find that God dallied not with us, when he promised his blessing to such as are willing to serve & love him.  
And specially let us mark well how he telleth us here expressly, that he will bless us in our issue, and in the increase of your cattle. I pray you, if the favour which God showeth us do extend even to the brute beasts, so as the mark of his fatherly good will towards us shall be printed in them: what will he do to ourselves & to our children, and to the things that touch us much nearer? For in deed me must make this comparison of our bodies with our souls. If God have a care to feed these wretched carcasses here: what will he do for us when we be restored into his glory? If he have a care of our mortal bodies: what will he have of our souls, which are fashioned after his own image? But let us return to the present matter. If God vouchsafe to have care of our cattle, as of our Oxen, our Asses, and our sheep for our sakes: what care will he have of our persons? What care will he have of our children, which are heirs of the promised salvation, and are adopted to belong to his covenant, seeing it pleaseth him to choose and adopt us to be his people? For he doth not only say, come unto me: but also I will be the God of thy children after thee unto a thousand generations. 
Deut. 5.10.  But what? we be worthy to be left destitute of all God's promises: and it were much to, if we could by that mean be brought to right repentance. Let us see if God's blessing be to be found among us nowadays as it is promised. Indeed it is to be marveled (as I have declared already) that God is so patiented towards us. For are we worthy to be maintained here one minute of an hour, considering the outrageous offences which we commit daily against him? No: and yet notwithstanding, although he spare us, although he tarry for us, and although he scourge us not as we have deserved: yet nevertheless, we see how we do partly languish. Some decay and consume themselves by little & little: some perish utterly out of hand: & othersome pine away as if they were almost dead of cold, as men term it. And what is the cause hereof but our driving away of God's grace & blessing? Again we need not to go to our Oxen, our horses and our sheep to weet whether God which his hand & grace from us or no: Let us but look upon our children in what plight they be. God's receiving of their fathers into his favour, aught to be as a looking-glass of his goodness towards them: but yet ought it to be much better known in the children, so as it might be said, Lo here a blessed seed. For Gods vouchsafing to take the fathers unto him, was of purpose to utter his mercy yet more in their children. But contrariwise, let a man look upon their children, & he shall be driven to conclude, that we be as good as banished from God's blessing, & from all the prosperity which he promised to his people. And more marvel though it be so. for the world seethe whereat the fathers aim. Their intent is not to edify them in the fear of God: for it should seem that they be loath the their children should shame them by becoming honester men than they. And to say the truth, they bring them up in all lewdness: and is it not meet than that God should show himself a judge? Where are the fathers nowadays, that make the fear of God their mark to aim at in teaching their children? In deed they be willing enough to have their children advanced to the worldward, & to lay for them that they may want no wealth. but in the mean while, as for to have an eye unto God, to say, I will dedicate my children unto him, I will have them so brought up as he may be rightly honoured by them: it is the furthest end of all their thought. Needs therefore must we be bereft of the benefits that are promised here, and banished from them.  
Furthermore, whensoever it is told us that our Lord provoketh us to return unto him: let us understand that seeing he loved us freely when we were yet his enemies: 
Rom. 5.2.  it must needs be that he will much rather love us now that he is reconciled unto us. Yea, but yet must that be in respect of our Lord jesus Christ, & for his sake. We must not seek any worthiness out of the person of him that is called Gods well-beloved son: 
Heb. 〈…〉  for it is only he that hath satisfied the payment of all our dets, which thing it lay not in any creature to do. Yet notwithstanding let us assure ourselves that it behoveth us to endeavour to do well, knowing that God will not have us to abuse his mercy. For seeing he hath adopted us to be his children: let us yield him the honour that is due to our father. And beside that, although our works be unperfect, and we do but offer him things which are not worth the accepting at his hand; yet doth not he cease to like well of us in the things that we do to serve & honour him withal, & we shall not be disappointed of the benefits that he hath promised us. But yet must we impute all to his mercy, and we must live in such sort in his world, as we may be out of doubt that he will have regard to maintain us even in this present life, & to give us whatsoever he knoweth to be meet for us. Therefore let that serve to make us to find such taste in his goodness, as it may tolle us on still further & further, so as we may be able to go through with a cheerful heart, 
 to the spiritual blessedness that tarrieth for us above, whereof we have but only a razed as now by faith and hope.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may learn to be sorry for them better than we have been, and to turn wholly unto him, and to reform our whole life after such a sort, as we may seek nothing but to give over ourselves all wholly unto him, and to frame ourselves to his holy will as he hath declared it in his word. And so let us all say, Almighty God heavenly father, etc.   

On Monday the twelfth of August. 1555. The Lv. Sermon, which is the fift upon the seventh Chapter.  
16 Thou shalt consume all the nations which the Lord thy God giveth thee. Thine eye shall not pardon them: neither shalt thou serve their Gods: for that willbe thy decay.  
17 If thou say in thine hart, these nations are more in number than I, how may I drive them out?  
18 Be not afraid of them: but remember what the Lord thy God did to Pharaoh, and to all the Egyptians.  
19 That is to wit, the great trials which thine eyes have seen, and the signs and wonders, and the strong hand stretched out arm, where with the Lord thy God brought thee out. So will the Lord thy God do to all the nations of whose face thou art afraid.  
FOrasmuch as we be exhorted to become like God in gentleness & mildness, 
Matt. 5.44.45.  and that he will have his children known thereby in this world: it should seem that the thing which Moses saith here, is not agreeable thereunto. For even the heathen could well skill to say, that there is nothing wherein men resemble God more, than in gentleness and lovingkindness, when they give themselves to do good. But in this place here is nothing but rigour. God will have them to kill all without sparing of any thing: it seemeth then that there is some contrariety in this matter. No: but (as I have declared heretofore) although God execute his judgements, and appoint men to be the doers thereof: Yet is that no let, but that we may in the mean while be kindehearted in ourselves, and have pity and compassion even upon them that perish. Now on the one side, if God enjoin a thing to be done: it must be done without gainsaying. And yet in the mean while we must follow the rule that is given us generally: namely to love our neighbours though they be not worthy of it, yea even such as hate us, and to endeavour to do them good, & to overcome them by doing good for evil. But this will be the better understood, if we take the matter by parts.  
First we must call to mind here what hath been declared upon the sixth chapter, 
Deut. 6.1.2.  that is to wit, that it is not for us to measure God's judgements after our fancy, for we must needs grant, that sometimes they be as a bottomless pit: but yet for all that, they cease not to be rightful still. Then shall we not always see the reason of God's doings: but yet must we like well of them without gainsaying. For it is good reason that all creatures should stoop to him, and that he should not be bound to yield any account. And therefore when the thing that God commandeth us seemeth strange: let us hold our minds in awe and subjection, and yield God so much honour, as to confess that he is righteous & just though we perceive it not. Let that serve for one point.  
Again when we see him utter such rigour towards others, as to us may seem excessive: therein let us acknowledge his goodness and mercy towards us: for he might do the like to us. Of what or of whom is it long that we perish not, as well as they upon whom God poureth out the extremity of his rigour? It is certain that our sins have well deserved that as much should befall us: but God beareth with us of his infinite goodness. Therefore let us stand in awe. For though God use goodness and patience towards us as now: yet hath not he forgotten our faults, except we ourselves do bear them in mind. And therefore let us understnd that God might justly destroy us, and thereupon let us call ourselves home to him, and prevent the thing that is to be feared, that is to wit, left he should stetch forth his arm to confound us. So then, the executions of God's judgements ought to be as warnings unto us, to enter into the knowledge of our sins, that when we have given God thanks for bearing with us, we may learn to return home to him again.  
But yet notwithstanding, when we have well considered all things: [we shall find that] it was not without cause that God commanded his people to root out all the folk that dwelled in the land of Chanaan. For he had already born with them a long time, as hath been declared. Shall we think it strange, that after God had tarried four hundred years for men that were despisers of his majesty, & given to all naughtiness: he should in the end have no more pity upon them, but will them to be utterly wiped out of the world? But such were all those nations. For although they were malicious and froward already in the time of Abraham, and it was apparent that the land was infected with their filthiness: yet did God avow, that their wickedness was not yet come to the full growth. And therefore he delayed his wrath, not for the space of half a score years only, but full four hundred years together. He let them alone in ease and rest: and they waxed still worse and worse, and hardened more and more. It seemeth that God's goodness gave the more liberty to do evil. Therefore it was high time for God to put forth his mighty hand then or never to destroy them, seeing he found them so far past grace. And in deed, we can well skill to desire God to punish the wicked, and it grieveth us that he should bear with them, & if he make delay, we think he is too patiented. Again, if he use rigour after his long tarriance: them we cry out that he is too severe, and we ask if he could not deal otherwise than so. To be plain, there is no measure in us. For if God satisfy not our desires, we fall to complaining, one while of his overgreat gentleness, & anotherwhile of his overgreat severity. And if he execute not such vengeance at the first dash as we would wish, we think he is a sleep, & that he dissembleth too much. And daily we here such murmurings as these: What means he by this? Why doth he forbear so long? Again on the otherside, if God come with his power to punish men according to their deserving: then, alas how comes it to pass that God (who reporteth himself to be so patiented & pitiful, (doth now show himself so rigorous against us? Yea, but we consider not that while our sins provoke his wrath, & while we stack up wood to kindle the fire of it, 
Rom. 2.5.  he allureth us to repentance by gentleness. For he giveth us leisure to return unto him, to the end we should ask him forgiveness. And if we do not so, must he not then show himself to be our judge? In like taking were the people of whom Moses maketh mention here. For God's intent was not to punish them without just cause: sentence was given upon them aforehand in the time of Abraham. And now there are four hundred years run out since: and is not that a term long enough? did these nations amend of all that time? Nay, contrariwise they ceased not to give themselves over to all naughtiness, & because they were not corrected, they became the worse & the more stubborn, & their malapernesse increased more & more. Now than God executeth the sentence which he had given upon them four hundred year before: for he knoweth that they be passed remedy. And therefore let us learn to glorify him in his judgements, & whereas we see the reason of them here, let us not cease to conclude without disputing (yea even when we perceive not the reason of them) that he is just & righteous, 
Psal. 111.7.  and that he weieth his works in such balance, as there is no fault to be found in them, and that if we chance to check against them, we shallbe confounded in our blasphemy. And so ye see what we have to remember.  
Again, when God listeth to execute his rigour: let not us allege his mercy to him. True it is that in resorting unto him we must always beseech him to vouchsafe to receive us to mercy, & all our prayers must begin & end with this confession, that if God used not his goodness we should be undone, & there would be no more hope of salvation for us: & therefore it standeth us in hand to flee for refuge to God's mere mercy. But the thing that I speak of as now, is that we must not reply against God when he listeth to deal rigorously with us: for there is none of us all, but he could find in his heart to make God to stoop to his lure. Let us beware of such presumptuousness, & rather do him the honour to say that his justice is unblamable in all points & all respects. And forasmuch as it is so: we have to note, that whensoever God punisheth the wicked, it is not enough for us to confess that he doth it justly: but also if he command us to execute his judgements, we must do it, & we must shut our eyes at all things. For as for him that will be more pitiful than God: although he be commended of men, & that his doing have some show of virtue: Yet doth he most lewdly blaspheme him which is the fountain of all goodness. The man that pretendeth to be more merciful than God: is worse than the devil. For why? What are we? Let us make comparison between God & us. Behold, God will have us to execute rigour: & we will needs call him back to mercy: now is not that a spiting of him, as though we would spit in his face if we could? Yes: for there is nothing more peculiar to him than his goodness. Let us take away his goodness from him, & he is no longer God. Shall we imagine God to be but some dead thing? Nay, when we speak of God, we must understand that all goodness is in him, & that we have none at all in us, but by small pieces, such as it pleaseth him to bestow upon us. Now then, if a man will needs say, I will use mercy, when God forbiddeth him: what a presumptuousness is that? So then, let us mark well in this text, that it is not enough for us to confess that God doth justly punish whom he listeth, but also that if he list to give us the charge & commission to execute his judgements, we must go through with it without scanning or gainsaying. And therefore in matters of justice, men must forbear their own opinions & wills, & not be so overweening, as to take leave to do what they think good, or to turn aside one way or other: but have a regard to follow the rule that our Lord giveth them, assuring themselves that the authority of justice is tied to the thing which he showeth, and that his putting of them in that commission, is to the intent they should repress & punish evil doers, and maintain & defend good folk. Seeing it is so: it is meet that the use thereof should be thereafter.  
Moreover, as concerning these nations whom Moses speaketh of: Let us mark that besides the other crimes & enormities which they had committed: there was also a contempt of God, which was utterly intolerable. In deed, we will make no great reckoning of that: but yet doth GOD make reckoning of it, and he passeth not what we have imagined: for all our imaginations are corrupted. When God doth once set up his judgement seat: we may well put forth our opinion, but the thing which God hath ordained must stand, & not be repealed. Now then let us note, that whensoever God's honour is lightly esteemed, then must rigour be used rather than mercy in that behalf. And we must call to mind the example that is rehearsed in the first book of kings: 
1. 〈…〉  namely of Achab who would needs show mercy to Benhadad king of Syria. And there is expressly this saying, that when Benhadad came to him to sew for mercy, all that ever he said unto him was no more but this, that the kings of Israel were merciful and kind hearted. And behold, that goodly virtue of clemency over came his heart: by means whereof whereas God commanded him to execute rigour, he showed mercy. But it happened unto him as he had deserved. And why? For the Syrians had committed horrible blasphemy against God & scorned him, saying. He is the God of the mountains, but if we come into the plain grounds, we shall have victory, he can do nothing there. Thus were idols set up in God's place. And therefore it was said to Achab, that the king of Syria should be vanquished & rooted out. Now it came to pass that his array was put to flight: but yet they found a shift by & by to make peace. And why? For this goodly commendation liked Achabs' ears well, when they called him a merciful Prince. By means whereof he was dandled a sleep, so as he made sale of the blasphemy that was committed against God, as it is a common matter with us to be pitiful in cases where God is offended. For this cause a Prophet was sent unto him, bringing his badge with him, that is to wit, that he had been wounded by the commandment of God: and the first man, (who had refused to do it,) was devoured of a Lion out of hand. Yet notwithstanding the Prophet came to Achab wounded and disfigured and said unto him: I took a man to keep, and he that delivered him to me bade me I should not let him go upon pain of my life. Nevertheless while I turned me too & fro, he scaped from me. And thou must answer him upon thy life, quoth Achab. Then answered the Prophet unto Achab: it is thyself that this toucheth. This message is sent to thee of God, to show thee that for as much as thou hast spared the king of Syria, whom God had put into thy hand to be revenged of him for the outrage done to his Majesty: thou must answer for him life for life, and thy people with thee. So then we see that if God's honour be impeached, it is not for us to let things slip, but we must understand that if we make light of such a crime, God will surely make the vengeance to light upon ourselves. To be short, let us mark well, that if such as have commission to punish offenders do it not: there will be no excuse for them. For that which is written will not be repealed for men's pleasures: that is to wit, that he which justifieth or acquitteth the guilty person, 
Prou. 17.15.  is as abominable before God, as he that condemneth the innocent. If a poor innocent be oppressed, men can skill to say, there is no reason in it▪ and that the matter must come to account before God. And here God addeth the second part, that is to wit, that if an offender be quit, and justice and equity so turned upside down: it must come to account as well as the other. Ye see then how it is a lesson which all those aught to bear in mind, whom God hath commanded to punish men's offences: that they must be well aware to use one rule and one equal measure. For if a man punish one offender and pardon another, and think to go half quit for it before God: it is clean contrary. And for proof thereof, let us consider the example that is set down in Hoseas' concerning king jehu. 
Osee. 1.14.  God commanded him to destroy all Idolaters: he did it partly but not altogether: for he destroyed those whom he stood in fear of, and he did it for his own vain glory and surety. God did him the honour to make him king, & he considered it not. But when he came once to the kingdom, O he must maintain himself in it. And what did he? He executed rigour enough upon those whom he listed, and specially upon such as he witted might do him harm: but when he had so begun, he let the rest go unpunished, he cared not what came of it, so he might reign peaceably. Now at the first sight a man might well say it was a virtue worthy of commendation, that he punished those whom God had commanded him. Verily and so was it, if he had held on that trade still. But for as much as he destroyed one sort and spared another sort: it is said that God will punish the manslaughter that jehu had committed. And how may that be? Is it manslaughter to have executed the commandment of God? Yea, after the manner that he went to work. He is said to be a manslayer, because he had not an eye to the thing that God commanded him. For he should have gone through as he began. But he stayed in the mids of his way. For as for those whom he punished, he punished them in respect of his own peculiar profit. He had no regard of God's honour, so the Crown of the kingdom continued with him. Therefore is he justly accounted for a manslayer and not a judge. And therefore let us beware that we take not more liberty than God giveth us. For he can well skill to moderate his own doings, though we take not upon us to be more pitiful than he. And if we make our hand of his honour, we must pay dearly for it when we come to our reckoning before him. But if this seem strange unto us: let us go a little by degrees, & see if nature might not be a schoolemystresse good enough for us, if we were not blinded by our wicked affections. If a man have children, he knoweth well enough that it is his duty to teach them, and to chastise them when they do amiss. For if he bear with his children, and dare not touch them, but cockereth them, and in the mean while they be of evil nature: may it not be said that he is worthy that his children should pick out his eyes, and pluck his nose from his face? And on the contrary part, if children were teachable & meek of themselves: it were not meet that they should be touched. But when a father perceives his children to be cursed and unruly: if he spare them then, men will say that he marreth them, and that he sendeth them to the gallows, and that he is the cause of their undoing. Now let us compare a father with a judge. Whereas a father ought to chastise his children with rods: a judge hath an office that passeth yet further. Therefore he must have an eye thereunto: and if he do not, he is worthy to have his eyes put out with the mischief, as Moses speaketh here of these people, saying: They shall be as thorns to prick thee on all sides, 
josu. 23.13.  and to put out thine eyes: they shall be as wasps to sting thee in such sort as thou shalt not know which way to turn thee. Lo what reward the Israelites had for their recklessness in that they were not stout in putting the sentence in execution, which God had uttered with his own mouth. But howsoever the case stood with them: let us learn still to be pitiful. For the rigour that is spoken of here, must not make us to forget how God commandeth us to love even our enemies, 
Matt. 5.44.  & them that persecute us, and to endeavour to do them good to the uttermost of our power, that we may bring them into the right way of salvation. Then must we needs have that. Yea and even when a judge useth rigour, his heart must mourn and lament, to see a creature that is made after the image of God so dealt withal: but yet must he go on still, and execute the office which GOD hath committed unto him. These two things than are not unmatchable: that is to wit, that gentleness should be used in the executing of justice, so as our wicked mood should not carry us away, but that we should always hold us still to this point, of loving even those that shall have done us the worst they could. Thus ye see how we ought to put this doctrine in ure. God's intent is not to stir up his people to cruelty, his meaning is not to bereave them utterly of all compassion: and yet notwithstanding he will have misdeeds to be punished.  
And furthermore as touching the land of Chanaan which he had purposely appointed to his honour: he would not have it any longer so defiled with such infections. For the Nations that had dwelled therein before, had as it were defiled the land. Now God's intent is to 'stablish his kingdom there, he will be worshipped uncorruptly there: and therefore all abominations must be rid away. For seeing that God will have his righteousness put in ure through the whole world: whensoever he is known in any place, so as his truth is there preached, and he hath set his Church in some good order and state: men must look well about them that no offences, or defylinge may reign there. For wheresoever God is worshipped and served: that place is as a temple dedicated to his Majesty, and God's temple must be kept holy as it ought to be. 
1. Cor. 3.  Then is it the greatest and intollerablest treachery to Godward that can be, when evil doings and crimes are fostered in his Church. Therefore it is not said without cause, Thine eye shall not pardon any of all these Nations, they must be consumed utterly. And why? first the wickedness that was among them was overgreat, they were despisers of God, and therefore he was feign to be revenged of them in the end. Again, he hath an eye to the benefit and welfare of his Church, so as he would not have his children entangled with such as might draw them to evil, & consequently to theirruine and destruction. God then will have his people rid of all stumbling blocks. Mark that for the second point. Moreover for the third point, it was convenient that God should show himself a judge, to the intent that by beholding such vengeance, they might take warning to think thus with themselves: seeing that God hath done us the honour to punish such as have offended us, to give us example by them: let us beware that we fall not into the same offences: for than shall we be double to blame. Thus ye see how Gods committing of his vengeance unto his own people, to punish such as had been given over to all naughtiness, aught to serve all folks for an example.  
After he hath said so, 
De●. ●● 15.  he addeth now, Thou shalt not serve their Gods, for that would turn to thy decay. Although this saying have been set down by Moses already heretofore: yet is it not without cause that he setteth it down here again. For we soon forget what God commandeth us, if we be not quickened up to put it in execution. We cry out daily to have justice executed: but how do men discharge themselves thereof? Let their ears be never so much beaten, it is to no purpose, they pass not much for it: but they be the more forgetful from day to day. Therefore doth Moses put them in mind of the things that he had told them before, to the intent that the people should in any wise refrain from serving the idols of the heathen. And he addeth a threat, It would turn to thy decay. In deed the Hebrew word which he useth is commonly taken for cords or lines, but here by a similitude it is taken for snares or ne●●, and for ruin, decay, downfall, or stumbling. Then if thou fall into idolatry: it will be a deadly fall to thee, saith he. Keep thee from that. Thus we see that when God punisheth the wicked, we must always learn at their cost, to live in his fear. For our condemning of other folks will not justify ourselves, if we follow them or become like them: but rather they shallbe witnesses against us to bereave us of all excuse. Therefore let us think upon that which is added here, that when God had commanded his people to destroy the idolaters: he addeth, beware ye meddle not with their superstitions, for than shall ye be overthrown out of hand Yea & we see also that God did not bear with the people of Israel any long time after they had offended. For the heathen might yet have some excuse, because they had not had any teaching: but the Israelites sinned wilfully, & their doing was a manifest rebellion, because they had been sufficiently warned thereof before, specially for as much as God had done them so great honour, as to put the sword into their hand, as if he should say, Thou shalt punish the misdoings of others. Seeing then that God had so honoured that people: was it not an increasing of their evil much more, when they happened to become like those whom they punished? Yes: for the punishment which they had executed upon others, served to bereave them of all colour of ignorance, and to double their own fault. For after as God honoureth men: they ought to take the more heed to live in all pureness before him. That is the cause then why those two things are matched together.  
And hereupon we may gather, that all such as have the executing of justice, must lay away their own fleshly passions, and look that they be quite and clear from all desire of revenge, hatred and rancour. And this must be regarded of us, not only in punishing of evil doers, but also in the admonishments and warnings that we give. For if we be too sharp, it is an overshooting of ourselves which proceedeth of our sinfulness, by reason whereof, although the correction which we minister be out of God's word, yet is it already stained, and God alloweth it not. Sometimes we think ourselves to be excused, if we tell a man the truth. Yea, but we would not tell it him, if our overuehement affection drove us not to it. For nowadays vices are fostered among men, and every man is content to bear with his neighbour in his evil doing: but if there happen any variance or quarrel, than out flieth that which was concealed before. Therefore in rebuking men, it is not enough for us that we can allege that we have told them the truth: unless we can also therewithal protest, that we were not led with desire of revenge or otherwise. Let us mark then, that if it be but in warnings by word of mouth, we must not be passionate nor desirous of revenge, but simply do it of zeal to Godward. Now than it is much more reason that when a judge holdeth the sword in his hand, and is to proceed further to the executing of justice with rigour, he should then lay aside all evil affections. That is the cause why God hath expressly showed his people the end of the law which he had given them, to the intent they should be the better taught to walk in the pure religion, and not follow the superstitions which they should punish in the Heathen. That is the thing which we have to note in effect.  
Now Moses addeth immediately, If thou say in thine heart, Alas these Nations are more in number than I, & how is it possible that I should discomfit them? Remember what thy God did in the land of Egypt, how he handled Pharaoh & at his people, & what proof of his power he gave thee there. For even so will he do to all the Nations whom thou art afraid of. Hear Moses intendeth to hearten the people, to the intent they should not be daunted with fearfulness. For the thing that doth commonly hinder men in doing their duty, is a certain fearfulness which they conceive. O (say they) this is hard to be done: and again, if I do it, I shall stir up many men's displeasure against me, and such a harm may come to me by it. Thus in stead of walking as God commandeth us, we bow with every blast, and in the end turn quite away. We be but over bold and hardy in following our own passions, and we be so blinded with them, that although there be danger in them, yet we think not upon it: and although it come to our mind, yet do our affections so overmaster us, that we cease not to go on still. We see that if a man be in a rage, although death be before his eyes, yet he goeth through with it like a mad man, or like a beast that is carried away with furiousness. After that manner do we deal. And that is the cause why I said that we be but too bold in executing our own wicked and excessive mood. But if God command us any thing: we make such nysenesse at it, as is pitiful to see. And then come all these doubts in our head: How is it possible that I should hold out, if I should follow my vocation faithfully? For behold, there is such a block in my way, I shall have such a man mine enemy, such a thing may befall me, such a man will be against me. All these forecasts (say I) will come to our mind. And therefore let us mark, that God doth not without cause say thus to his people here, do these things, not respecting thine own power, and ability, but respecting and knowing my strength: for that is invincible. If thou have me on thy side, fear not but I will make thee overcome all thine incomberaunces, and all the evil encounters that thou canst meet with. Thus ye see in effect what we have to mark upon this text.  
Howbeit forasmuch as the vice that is spoken of here, is common among us, and all of us are (as ye would say) attainted with it: we have so much the more need to be earnest in putting this lesson in ure. We see that if men be against us, by and by we overshoot ourselves, and we cannot serve God. And how so? If I should do all that God commandeth me, all the world would hate me: I shallbe pointed at with men's fingers, I shall have as many enemies as I have neighbours about me. Heereuppon we shrink in our horns by and by, and we bear ourselves in hand that we be excused before God. And this happeneth in manner continually. Yea verily, and forasmch as the world is froward, we have good cause to be afraid when we intent to live in such uprightness and soundness as God commandeth. Sith we see it is so, let us return to that which is said here: namely that to obey GOD, we must not pass what we ourselves are, nor what our own credit and power is: but we must arm ourselves with this promise. It is God that commandeth me to do it, and he seethe well enough what dangers and distresses are in it, he will stand by me and reach me his mighty hand. It behoveth me to rest upon that, and to conceive a steadfast trust, to overcome all things that may turn me away from the doing of my duty. That is the thing which we have to remember upon this lesson of Moses. And in deed how should we do without that? For we see how vices have their full scope nowadays, and he that intendeth to serve God purely, may well say he is as a sheep among wolves. But what for that? We have a good Shepherd, who hath promised to defend us. Let us put our trust in him, and in the mean season walk on in the way that he hath showed us. Else, I beseech ye what would become of the poor Christians that are detained among the enemies of the faith? If they should pass for the dangers wherein they be, how dared they open their mouths to honour God? Should they not needs either give themselves over to all evil, or else at leastwise be feign to strike sail? Yes surely. But when they consider thus. Our God is the keeper of our souls, and seeing we be under his protection, let us wait till he reach us his hand at our need: then at the conceiving of such thoughts, they take new courage & are enabled to serve God, or at leastwise the said fearfulness overmaistreth them not. True it is that we cannot but be afraid, and feel our flesh continually shrinking away, when we be disposed to walk according to God's ordinance, and we shall conceive many crossebyting: but yet must we not foster such vice to foade ourselves in it. I say we must come to that which Moses telleth us here: Thy God will work for thee.  
Above all other, they that are in authority must arm themselves with this promise, or else there willbe neither constancy nor stoutness in them. For we see what threatenings, and spitings are wrought every where. Insomuch that when even the greatest kings and princes are minded to do right: there needeth but some Courtier to inveigle them, and he shall so alter their mind as (do what they can) they must needs yield to all naughtiness. No doubt but that even the greatest princes, (although they themselves intent no such thing) do become stark nought for other men's pleasures, so as they be oftentimes enforced to say, I would feign do the thing that I know to be good, but I dare not for displeasing of such as are about me, because they may stir me up great troubles and unquietness, and therefore I must be feign to yield to them. Again there are a great number of people that will set themselves against me, if I should do my duty. Lo in what taking a prince shall divers times be. Insomuch that if he perceive some officers of his to have committed outrages, pillings, pollinges, and extortions, O [saith he] I shall lose all my servants hearts if I be too rigorous: therefore must I let such things slip, and though my people be oppressed by it, yet must not I make any countenance that I see it. Ye see then that the greatest princes are the cause of all mischief by their inclining to the worser part, when they think they cannot maintain their state, but by favouring wicked persons, and by laying the bridle in their neck. And how then shall they do which have not the like authority? Surely every little blast of wind, and every leaf that falleth from a tree, must needs astonish them out of hand, so as for fear they shall allege thus and thus: Alas, I shall get such a man's displeasure, such an inconvenience may befall me for it: therefore I must do such a thing or such a thing to save myself: I see my life would be in danger, and I am but one man alone, I should be made a prey for others. Ye see then how these forecasts are a cause of the overthrow of all right & justice, so as men keep not one continual train, nor hold themselves at one good stay, but that as soon as they have done any one good deed that is worthy of praise, by and by they undo it again and mar all. Therefore it standeth us so much the more in hand to bear this doctrine well printed in our minds, that if we intent to serve God, we must not have an eye to our own power, but trust to him that setteth us a work. For he will not suffer us to be disappointed, so we do him the honour to call upon him, and to fly to him for refuge, not mistrusting but that his power is able enough to maintain us. Yea and although we have none enemies to the worldward, yet must that be our foundation, that we may keep the right way all our life long. For let every of us look into himself, and he shall see that we have a common enemy of Satan, and we see what wiles he hath to surprise us: and what strength have we to withstand him? Again the holy scripture telleth us that we must forsake ourselves, 
〈…〉 & Col. ●●  mortify all our affections and hold them in prison, and renounce all worldly things, if we will come unto God, & moreover our life must show the fruits thereof. Now we know our frailty, we see infinite temptations to inveigle us, 
Eph. ●. ● 6.11.  we know that the devil is the prince that raineth in the air above us: and alas what can we do? This might at the first make us abashed. But what? We must not here have an eye to our own free-will as these blind wretches do, which presume upon their own strength, and rest upon their own abilities: but we must say, O Lord, perform thou the things which thou commandest us, and then command us what thou wilt. Let us go and put ourselves after that fashion into the hand of our God, and suffer him to rule us by his holy spirit: and then we need not doubt but we shall have the upperhand of all evils that encounters us, and that although we be troubled neversomuch, yet in the end he will give us a happy issue, so as we shall feel that our trusting in him hath not been in vain. To be short, we see how profitable this doctrine is for us. For it were impossible for us to overcome the least assault that we could be put unto, unless God reached out his hand to secure us at our need. Therefore let us call upon him, and that not for once and away, but forasmuch as it is right hard for us to hold out to the end, and to have a continual steadfastness, let us pray God that when he hath once set us in the good trade, he continue the same, and suffer not us to turn head again within two or three days after, but that when we have walked rightly for a certain time, we may go forward more and more, and show that we have walked under his guidance, and not been foolish hardy to range abroad at adventure, but that we have put our trust in him, and embraced his promises, whereby he telleth us that he will never fail such as are his, but that like as they submit themselves to him, so he also will utter his power towards them, to maintain them and defend them against all the temptations of Satan, and against all the wrongs of the world.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them as we may learn to mislike of them, and give ourselves more and more to serve him: and that seethe we be so sore tempted with our own wicked lusts, and so assailed by them every minute of an hour, as we be not able to overmaster them: we may take the armour which he giveth us from heaven, that is to wit, the grace of his holy spirit, wherewith to repulse all Satan's assaults, that by that means our God may be glorified in us, and his Kingdom advanced more and more, so as his righteousness, goodness, and wisdom may shine forth everywhere, and specially be so printed in our hearts, as we also may bear the badges of them in all our members. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, etc.   

On Tuesday the xiii. of August. 1555. The Luj. Sermon which is the sixth upon the seventh Chapter.  
19 That is to wit etc.  
20 And also the Lord thy God will send Wasps among them, until he have destroyed the remnant of them, and those that shall have hidden themselves from thy presence.  
21 Thou shalt not be afraid before them. For the Lord thy God is in the mids of thee, a great and terrible God.  
22 And the Lord thy God will cast down those nations before thee, by little and little. Thou mayst not rid them away out of hand, for fear lest the beasts of the field do multiply against thee.  
23 But the Lord thy God will give thee them before thee, and astonish them with a great astonishment, until they be utterly destroyed.  
24 And he will give thee their kings into thy hands, and thou shalt wipe out their name from under heaven. And none of them all shallbe able to stand before thee, until thou have rooted them out.  
WE saw yesterday what courage we ought to have to do our duty, and whereupon we ought to ground ourselves: namely upon the promise which God maketh us, that we shallbe maintained by his hand and power. For if we have an eye to our own power & ability, we shall have no cause to conceive any trust: but if we be acquainted with God's power, and have his promise that he will aid us: then have we no cause to be afraid. Then if we see any dangers that may make us afraid, or astonish us: let us learn to have recourse to this lesson, that when soever God commandeth us to do anything, he will not fail us at our need, but rather we shall feel his presence in such wise as we ought to do him the honour to rest upon him. And to the end this doctrine might be the better known, Moses hath therewithal set down the experience thereof which God had given the people of Israel at their going out of Egypt. Thou hast seen the signs and wonders which God wrought: and he will do as much in this behalf. It ought to suffice us that God bindeth himself to us by his promise. Howbeit forasmuch as he perceiveth our infirmity: he giveth us this help more, of making us to have experience of the things that we knew before. Now if this avail us not: we be not only unfaithful, but also unthankful. For when god doth us good, it is not for an hour or twain: but he will have it to stand us in steed all our life long, and to conclude boldly, that as he hath begun well, so will he also continue. Then let us beware that we be not guilty of so great unthankfulness, as to have thrust Gods benefits underfoot, which ought to be so well known unto us. And that is to the end we may go through with our course without stop. And because we be as weak as is possible, or rather lazy and unprofitable, when we should do any good: let us take courage as it is given us here even by having recourse unto God, praying him to hold out his hand continually to help us: and therewithal let us do whatsoever he commandeth us, and whatsoever we know to be our duty, not doubting but the end of it willbe good. Although the devil practise to turn all upsidedown, and although men strain themselves and make never so great assaults to further the same: yet will God get the upper hand. And if he secure us, let us not doubt but we shall overcome all the assaults which we shall be driven to endure.  
And furthermore Moses addeth, that God will send Wasps to destroy the rest of those Nations, and those that hide themselves out of the way. As if he should say, that although the children of Israel were not able to destroy their enemies: yet would God provide for it as one that hath all means in his hand. Thou shalt not need (saith he) to have the sword always in thine hand: for God hath other men of war, he will arm the Wasps against them. Now surely this may seem strange at the first sight. For seeing that God intendeth to show his power against the enemies of his people: why doth he not rather dart his thunder at than from heaven? Why maketh he not the earth to open and to swallow them up? Why worketh he not after some other fashion than by sending of Hornets? Nay, hereby he meant to show, first that he hath all creatures in his hand, and can serve his turn with them as he listeth. And it is a great advantage for us to know, 
Rom. 8.28.29.  that if God be on our side, there is not any thing, no not even so much as a fly, but it shall make with us and against our enemies. Likewise on the contrary part, if we have provoked God's wrath and he be minded to make us feel his vengeance: although the whole world had linked themselves together to help us: yet notwithstanding, all things (yea even to the very flies) shall be armed to execute his wrath against us. This therefore is a thing that ought to make us afraid when we live not as we ought to do: and contrariwise which ought to give us singular hope and comfort, so we be under the protection of our God. Mark it then for a special point, that whereas God avoweth that he will send Wasps: his meaning is to show that he hath incomprehensible means in his hand, and that he will cause all things to employ themselves in his service, to destroy his enemies and to help his people. But yet he showeth his mighty power much better thereby, than if he used miracles: I mean in punishing the pride of such as trust in their own strength, and swell like Toads, and bear themselves in hand that nothing can hurt them. The despisers of God do make themselves believe, that they can exempt themselves from all inconveniences, either by their policy, or by their power and cunning. Heereuppon (for we know that men are ready to burst for pride, until God's spirit reign in them:) God, to humble them and to make them meek, subdueth them and overmastereth them as they deserve.  
True it is that God could confound them at the first blow, and make them to feel such a heavenly force, as were able to daunt the whole world: but he will not deal so with them. How then? He undermines them by such means as they never thought of: and that is to scorn their fond overweening the more, which made them worse than mad, and wherewith they had been besotted before. And that is the cause why he sent flies and other vermin upon Egypt, rather than raised his Angles to destroy the Egyptians. It is true that God wrought all manner of ways to make them feel his power. He sent darkness, he turned the waters into blood, and in the end an Angel came and slew all the first borne of their houses. This was well done. But yet God's meaning was to pull down the pride of Egypt, by sending vermin to consume them. Lo what men of war God chooseth to wage battle for him, when he listeth to laugh men's loftiness to scorn, and to spite them that they may be ashamed of it. For by means thereof they come to know themselves, whereas erst they forgot themselves, 
Ac● 12. 2●.  and bore themselves in hand that their own power was wonderful. And indeed when we read that Herod was so consumed of worms: it ought to put us in mind, that God sent him a punishment sit for him, because he had suffered men to call him a God. He was not contented with the degree of a mortal man: but he would needs imagine that he could transform himself. Therefore it was meet that he should be abaced beneath all men, and that the silthines of his body should make him drop in pieces, so as he should seek to murder himself with his own hand. Now then Gods handling of him after that fashion, is to humble him the better. And when we read this present text, let us look that we live in the fear of our God: and then we may be sure of his help, so as we may live not only among Wasps and Hornets and other such vermin, but also even among Dragons and wild beasts, according as it is said in the fourscore and eleventh Psalm, 
Psal. ●●●.  that when we be in Gods keeping, he will maintain our life in such sort, as the things whereof we be most afraid, shall not be able to annoy us. But on the contrary part, if we become his enemies and despise his majesty▪ he needeth not to make any great ado in arming of himself to confound us. For flies will be able enough to execute his vengeance. Thus ye see what we have to gather upon this place.  
Now again Moses confirmeth the doctrine which we have heard: namely that the children of Israel should not be afraid of their enemies. For God is among you (saith he) yea even the strong and terrible God. First he setteth down here, that they should not be afraid of their enemies: and afterward he addeth the reason, For God (saith he) is among you. And thirdly he showeth what manner a God the same is, to the intent that the people should not doubt but he is mighty enough, and by comparing him to his creatures, resolve themselves that it ought to suffice them, if they had him on their side. This is the sum of the things that are said here. Now it seemeth at the first sight that here is some contrariety. For he had said afore, God will destroy all the enemies whom thou fearest: and here he forbiddeth them to be afraid. How hang these two together? Whereas he speaketh of fear, we have to note that when any danger is apparent and threateneth us, we feel the grief thereof, and we must needs be afraid of it, and it cannot be otherwise.  
Now then in saying that God will destroy all those whom his people were afraid of, Moses meaneth that although the enemies be dreadful of themselves, yet shall not God be hindered to destroy them. And again, we have to note also, that God hath always borne with the fainthartednesse of those that are his. Indeed it was a fault in the people of Israel, that they were afraid of their enemies, for seeing they knew themselves to be in the tuition of their God, they should have defiled all things that might have abashed them. Yet notwithstanding, God beareth still with that default. And although the people was unworthy to be succoured, because of the fearfulness that proceeded of the said infirmity: yet did not God cease to hold them still by the hand. Nevertheless if God bear with us, his meaning is not to feed our vice, or to foade us in it, when we have not such stoutness and constancy as is requisite. It is true that God ceaseth not to have mercy upon us for all that: but howsoever the world go, yet is that fearfulness always worthy to be condemned. For let us see from what spring it issueth. If we had a perfit trust in our God: it would put away all fear, and we might defy all that ever is against us, accordingly as Saint Paul saith, 
Rom 8.29.  if God be on our side, 
Psal. 27.3.  who shallbe against us? And David saith, If a Million of men of war had besieged me, yet would I not be afraid. Though I were in the darkness of death, yet if I may see God my shepherd, and he show me his sheephooj, I will rest myself upon that and be in quiet.  
Therefore let us mark well, that our Lord showeth himself pitiful, when it pleaseth him to secure us in such infirmity. For he needed to do no more but say in one word, prepare yourselves to receive my grace, and by and by thereupon we ought to embrace his promises and to rest upon them, and to take all our contentation in them. But we do not so: and yet notwithstanding he ceaseth not to bear with us therein. Nevertheless, although he use such gentleness and patience towards us: yet doth it not follow that therefore there is no fault in our fearfulness, neither ought we to conclude that we may fall a sleep in it: but rather we must quicken up ourselves to say: how now wretched creature? Thou distrustest thy God. Thou hast been as greatly afflicted as might be, and he hath succoured thee. What meanest thou by rejecting his goodness after that manner? Thinkest thou that his benefits have always been lost towards thee, that thou diffea●est them through thine own lewdness, in that thou dost not acknowledge them? For if we acknowledged not Gods benefits as they deserve, surely we should be confirmed by them as I have said already. Then is it not without cause that God addeth here, that his people should not be afraid of their enemies. True it is that he had said, Thou shalt be afraid of them: but there he spoke of the infirmity that he knew to be in his people▪ which was faulty: for he condemneth it as it deserved. And there upon he addeth, Thou shalt not be afraid of them. As if he should say, true it is in deed your nature will always be fearful: but yet ye must not be afraid, ye must withstand such fearfulness. And when ye see the multitude of your enemies, it cannot be but that ye must be somewhat moved: but yet ye must have the buckler of faith to repulse all such fear, and ye must think that seeing I have promised to secure you: I will not fail you.  
True it is that do what we can, we shall never be so well heartened, but that there will be some misdouting as we have heretofore seen. For we ought to hold ourselves unto God's promises, and to assure ourselves of his succour. Surely if we seem never so stout, and there be but one spark of fear in us, we must understand that the same is evil. Yet notwithstanding, so we be not overwhelmed with fear, nor quail not, but take courage, and after tossing too and fro, do hold still our own, and enter into the battle: our Lord is contented with us.  
Now then, what is to be done? When we perceive any danger, it cannot be but we must have some feeling of it: for otherwise we should be as blocks, and not to be afraid of any thing, is no virtue. And drunkard will run upon the sword point, he will leap out at a window, he will be afraid of no thing: and why is that? Because he is out of his right wits. Likewise a mad man will throw himself into the fire or kill himself. Therefore we see that it is no virtue to be without feeling of grief. Nevertheless when we feel the dangers, we must resort to the remedy that God giveth us.  
True it is that our life hangeth as by a thread, and that there needeth not any thing to destroy us. But yet how weak soever we be, our Lord hath promised to hold us shrouded under his wings: and therefore let us run unto him. And seeing he hath a care of our life, let us trust thereto, and call upon him as oft as we see any danger like to ensue. And forasmuch as he hath promised never to shrink away from us: let us approach boldly unto him, and put our trust in him, and then shall we be fenced welynough. For the name of God is an invincible fortress, 
Psal. 20.2.8. and 33.21.  the righteous will flee thereto for refuge, and he shall never perish. To the intent therefore that we may have a steadfast assurance in the mids of danger, let us learn to have recourse immediately to our God, by receiving the promises which he giveth us: and they willbe a sure and steady leaningstock to rest upon: and by that means also God shallbe glorified in us.  
True it is that we may feel some such conceit as shall abash us: but yet that fear of ours which we do so conceive, shallbe but as an exercise of our faith, and the overcoming thereof shallbe the more commendable. Howbeit if we find any difficulty, so as we cannot resolve ourselves at the first: then let us assure ourselves there is yet still some infimitie in us, and we yield not God his due honour, forasmuch as we be slow to believe his promises, and stick not to them with a cheerful courage. And therefore let us blame ourselves in that behalf, yea and even be sorry for it. Notwithstanding▪ we must not quail though there be infirmity in us: for God will bring all to pass by his own power as shallbe declared yet more plainly hereafter. Thus ye see what we have to remember upon this text, where Moses saith that we must not in any  
this word God: but we must also attribute him his qualities therewithal, namely that he is mighty and terrible: and then let us not be afraid. For all the rage that our enemies do cast and some out, is but a smoke, & God will make it to fade all away, as soon as it pleaseth him to show his majesty: and we be sure he will do it, because he hath promised it. Therefore let us so benefit ourselves by this promise, that whensoever we be astonished, or in any doubt or grief of mind, we always have recourse thither and say, Our God is mighty. And why? Wherein will he utter his mightiness? Alas, it is true that he might well utter it in confounding & destroying us: but he is patiented, gentle, & meek, and he will not have us to feel his force to our harm: 
Matt. 23.37.  but rather he will have us to feel his passing fatherly goodness. All his desire is to gather us under his wings as a hen that broodeth her little chickens. And it is a singular comfort unto us, when we know that he will be so loving & favourable towards us, and yet nevertheless will be known to be mighty and terrible in the overthrowing of our enemies, and in overcoming all things that are against us. Therefore let us put our trust therein. But yet therewithal let us beware that we abuse not his promises. For if we will have him to show himself unto us: we must be a quiet people to himwarde and abide under the covert of his wings, and not play the wild beasts in running away from him. For the hypocrites will brag well enough that they have God on their side: but yet ●or all that, they shrink away from him, and let him alone. Now then let us learn to go in such wise to our God, as we may trust in him and repose ourselves upon him. And in so doing, let us bear in mind what he commandeth, and examine our faults according to his word: and then shall we find by experience, that he meant not to beguile us, when he told us that he would be in the mids of us mighty and terrible to discomfit all our enemies.  
Now by the way Moses addeth an exception, saying: that God will not destroy all the enemies of his people out of hand. And why? Lest the beasts of the field (saith he) should set themselves against thee: But thou shalt weed them out by little and little. Thou shalt dispatch even their kings: and to be short, thou shalt not leave any thing at all of those nations. Here Moses giveth the people a very necessary warning, in telling them after what manner they should proceed. For otherwise they might have taken some evil conceit at their coming into the land of Chanaan: and if they had not rooted out their enemies immediately all at once: they might have imagined with themselves, what is become of God's promises? It should seem that he hath mocked us. Therefore doth Moses hold them in awe, saying: It is true that your God will discomfit all your enemies, but yet shall not that be done so soon as you would wish, howbeit assure yourselves there is good reason that he should so deal with you, and therefore put no distrust in your God. For he seethe that the land would be replenished with wild beasts, and they would be so many enemies to make war upon you. God then doth this to your benefit, in that he will not have the whole land to be utterly rid of all enemies. For if your enemies should be all destroyed immediately upon your coming into the land: you could not replenish it again upon the sudden, to defend yourselves from the wild beasts. Now we have to note here, first that God intended to correct the people's overgreat haste, by showing them that they should hold themselves in peace and quiet, until God had put them in full possession of the whole land. For it is the proper nature of faith to tarry God's leisure, as the Apostle affirmeth in the Epistle to the Hebrews, 
Hebr. ● 38.  alleging this text of Abacuc, 
Abac●●  that if God delay the performance of his promises, we must tarry his leisure, and not be overhasty: for they shall come to pass time enough, that is to say, they shall be performed in their due season. Then let us mark that faith cannot be in us without patience, that is to wit, without tarrying of God's leisure, till it please him to execute the thing that he hath spoken and said, and without assigning or setting of any term as men commonly do, who are so bold as to take upon them to make God subject to their will. Let us beware of such overstateliness, and let us rather learn to bridle ourselves, till God dispose of things accordingly as he gave sentence of them afore by his own mouth. And that accordeth with this saying of the Prophet Esay: Our power shallbe in silence and rest. 
Esa▪ ●●  Then must we be still and quiet, if we intent to do God th● honour to trust in him, and to show that we do it unfeignedly. And here our Lord had a regard to bridle his people. Forasmuch (saith he) as men's affections are overhasty & heady: let it not grieve you though your enemies be not destroyed all out of hand. Let that serve for the first point.  
And herewithal let us mark also, that here God meant to show the reason why he differreth and delayeth the performance of the things that he determineth, and bringeth them not to pass out of hand. Truly he is not bound to do it. Should God give us an account of his doings? If he work not after our liking, is he bound to tell us why? Ought not we rather to stoop to him, and to say, Yea Lord, we be ignorant, yea and even stark blind, and it belongeth to thee only to be wise? Forasmuch as there is nothing but folly and vanity in us: rule thou us according to thy providence. It were mere that we should deal after that fashion: but we see how God yieldeth to our rawness. For inasmuch as we be tiklish, and cannot find in our hearts to be contented with his pleasure, and to rest wholly upon it: here he showeth us a reason for it. So then let us mark well the inestimable goodness of our God, in abasing himself so far, as to show us the reason why he doth things, according as Moses telleth the people of Israel here. For he hath an eye to your benefit, lest the wild beasts should devour you: for they would multiply, & there be not folk enough of you to manure the whole land, but there would be divers places which should lie uninhabited. Know ye therefore that whereas your God destroyeth not all your enemies out of hand, it is for your benefit, and it were not expedient for you that it should be otherwise. And so in effect Moses telleth the people here, that Gods delaying to give them full victory, was to their benefit and welfare. Therefore let us mark well, that if God make not such haste as we would have him, he hath an eye to our welfare, so as he procureth the thing that is best for us, though we perceive it not at the first. True it is that we ween ourselves to be wise and well advised: and thereupon we take upon us to judge that God is over slow, and we would fain thrust him forward strait ways by the shoulders to cause him to make more haste. But (as I said) that is because we know not what is good for us, but we imagine that we be beguiled every turning of a hand. God therefore must be wise for us, and see more clearly than we do, and dispose things, not after our liking (for that were enough to mar all:) but after as he himself knows to be good. And in the mean while we must shut our eyes, and do nothing but glorify him in his providence. And if we perceive not at the first why he worketh after that fashion: well, let us tarry patiently till he show us why he made delay and would not satisfy our desires. This doctrine cannot be fully declared as now, but yet must we make an abridgement of it to conclude withal. Likewise now adays we may happen to languish all our life long. Now if we should hasten God to deliver us: what a thing were it? We would feign be in a paradise here aforehand: and that were the next way to rock us asleep in the world. God therefore is fain to wake us by keeping us occupied with store of troubles and vexations: and that makes us to long continually for the heavenly life. We forget this gear at the first: but GOD maketh us to perceive how frail we be, by waiting with all patience and humility, to be governed by him as he thinketh good. Finally he showeth how greatly it is for our benefit to be beaten with his rods. And therefore doth he make us to pass through many troubles, and to be greatly vexed and tormented. And if there were none other enemies to withstand us than such as are spoken of here: well, we might hap to do well enough with them, for they be men. But we be daily assaulted by the devil and by sin: 
1. Pet. 5.8.  and we would feign overcome them at the first push, and obtain victory against Satan, and against all the temptations of the world. But what a thing were that? Our pride would be intolerable, we would think ourselves to be Gods, we would not pass to call any more upon God, no● to sigh and mourn for our own weakness, we should not tell what it were to mislike of ourselves, nor to understand that there is none which hath all power in him but only God. So then although God have assured us that we shall have the upper hand of all our enemies: yet shall not that be performed at the first brunt. And why? Because it were not good for us. True it is that wild beasts would not come and devour us: but we have pride and vainglory, and we be sotted with selfweening. And that devilish overlustiness would carry us away, so as we should fall asleep in our vanities and delights, and that would be worse to us than all the wild beasts in the world. And therefore let us assure ourselves, that Gods leisurely working, as it were by degrees and by line and by level: is to our benefit. For could he be letted to accomplish all his work in one minute of an hour? No: but he listeth not to do it so soon. And therefore let us learn to keep the spiritual rest or Sabbath as it is spoken of in the fifth Chapter, 
Deut. 5.14. Esa. 58.13.  that is to say, imprison our wit, reason and will, and all that ever we have beside, and to hold them in such awe, as none but only God may have the rule of us, and dispose of all things at his will. And moreover, let us go on when he leadeth us the way. For that is no breaking of the Sabbath. To occupy ourselves every man in the charge that God calleth him unto, and to do our duties faithfully every man in his vocation, according to the measure of grace that GOD hath given him, are the works of God, and we must understand that it is God which worketh them in us. But yet for all that we must not be too hasty, as who should say that God were at our commandment, or that we would have him do what we list and when we list: but all our wisdom must be to submit ourselves to his will. The thing then which we have to remember upon this text that we may far the better by it: is that we must learn to be obedient to our God all the time of this our mortal and transitory life, not doubting but that at length he will vanquish Satan and all that is against us, and turn even those things to our benefit and salvation, which we think as now to be hurtful and harmful to us.  
Now let us kneel down in the presence of our good God, with acknowledgement of our faults, praying him to make us feel them better than we have done, so as we may be drawn to a right repentance, and learn more and more to distrust ourselves and to settle our trust in him: and that when we have embraced his promises, we may far the better by them by applying ourselves to his service, so as we may not be unprofitable in the world, but that as soon as his spirit dwelleth in us, it may forthwith avail us, and show by effect that he hath not adopted us in vain in our Lord jesus Christ, so as we may grow in the same knowledge more and more till he have thoroughly accomplished it in us, and that we have the full measure of it, whereof we have but a very small portion as now. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, etc.   

On Wednesday the xiv. of August. 1555. The Lvij Sermon which is the seventh upon the seventh Chapter.  
22.23.24 And the Lord etc.  
25 Thou shalt burn the images of their Gods with fire. And neither covet n● take thou to thee the gold or silver that is upon them, for fear lest it turn to thy decay. For such things are abomination to the Lord thy God.  
26 Therefore thou shalt not bring any abomination into thine house, lest thou thyself become accursed as well as it. But thou shalt abhor it and loathe it utterly: for it is a cursed thing.  
YEsterday I began to show that we must be constant unto the end in trusting unto God, & in holding of ourselves to his promises, though the thing that he speaketh be not performed out of hand, nor his determination put in execution by and by: for he hath always good reason to make delay thereof. True it is that we perceive it not, and that is because our eyesight extendeth not far. We see even among men, that such as have lived long time, and have had most experience of things, have most stay of themselves, and are not so hasty to do and attempt things, as younger folks are, which cast no perils but run all on head. A young man having a hot brain, will needs dispatch all things out of hand in one day. But he that hath some stay of himself by reason of much experience, will look about him how to dispose his matters, and to do his things in good order. Now there is no comparison between God and men. It is not to be said that he is an old expert artificer (as men term it): for all things are ever present unto him, and ever have been since the creation of the world: and again, his will is the rule of all wisdom and right. Sith it is so, let us forbear to be overhasty, and if it please him to let us linger for a time, let us bear it patiently. Moreover we have to note the thing that was declared yesterday in a word or twain: that is to wit, that if GOD deliver us not from all troubles and vexations out of hand: it is through our fault. For as soon as one mischief is past, we procure another to come in the neck of it. This is not to be wited upon God, nor upon the state of the life wherein we be. But we ourselves are so fruitful in bringing forth of evil, that although God purge us of never somuch, yet will the seed of it spring up new again, and yield manifold increase by and by after. That (say I) proceedeth of our sinfulness. And therefore let us mark well, that if God set us not in quiet at the first dash, but suffer us to have enemies to grieve us and vex us: it is because it is not for our benefit nor for our salvation, that he should maintain us in too great ease. And for proof thereof (as I said) we could well find in our hearts to amend the evil in other folks, but we think not upon it in ourselves: and yet is that the end which we ought to begin at. If we will be good judges to condemn other men's faults: we must first look to our own: 
Psal. ●●. ●.  & we must not only bethink us of those which are known to us: but we must also pass yet further, to crave pardon of God for the faults that are better known to him than to ourselves. And besides that, let us be well advised, that we proceed soberly in that behalf. For it may come to pass, that he which shall have showed some good zeal in chastising the fault of his neighbour, shall not only fall into the like fault himself: but also do much worse. Seeing then that we be so inclined unto evil, let us understand that it is good for us that God should exercise us after the manner that Moses speaks of here. For the wild beasts need not to come to work us displeasure, or to pick out our eyes we have anoyances and deceits enough in ourselves. Why then is it that our Lord suffereth us to be so sore vexed & troubled outwardly by men: but because we have as it were an host within us, ranged in array against God and his law? Therefore is he sane to stop us and to keep us occupied by other men: and that is to our benefit.  
Furthermore, God is feign to leave us still in our infirmities, because that if he should give us the full perfection, there is none of us all but he would advance himself too much and be too proud. It is certain that we have victory already against Satan, 
Col. 〈◊〉 Heb. 〈◊〉  as it was purchased for us in the person of our Lord jesus Christ: but yet must we be feign to endure many encounters, and many rough assaults, yea and to be brought to so great perplexities, as we shall not wot which way to turn us, but we shall have over much ado to withstand our own vices, and the great number of imperfections that are in us. And why is that? Even to humble us. In deed we have a promise that God will vanguishe Satan, and thrust him down as it were under our feet, as S. Paul speaketh of it in the sixteenth of the Romans: 
 But yet shall not that be done at the first day: to the intent we may have cause to praise God, in that we see ourselves to frail, and yet he giveth us strength to hold on our way still continually. Ye see then that we must keep still our way in walking through this world: 
 for it is a journey as the Scripture termeth it. Now then, let us fully determine with ourselves to suffer it patiently, if God delay to give us full victory of our enemies, yea even of our ghostly enemies, assuring ourselves that he doth it not without just cause. But yet must we be fully persuaded of another point also, namely that although we linger a long time, and things be out of order as in respect of the world, and God enlighten us not, but let us alone in great distress: yet he will give us the upper hand in the end. We must be fully resolved of that: for without such certainty we could not have any courage one minute of an hour, but we should quail out of hand, and it would seem to us that the devil should overwhelm us. And specially when we were to fight against our own lusts, how might we get the upper hand of them? And if we find ourselves so cumbered to day: what shall we find to morrow? The mischief will increase continually: and the great number of our own experiences do show us that we need none other thing to overthrow us. Then could we not hold out, unless we were fully and thoroughly out of doubt that the promise of God should be wholly accomplished unto us, and that in the end our enemies shall not be able to stand before our faces. Therefore let us fight boldly against Satan, and against all the lusts of our own flesh: and we shall overcome them, so we have jesus Christ for our Captain. For we must be hopeless as in respect of ourselves, and not imagine that our own strength can suffice: but we must learn to call upon him that is able to help us at our need. 
Psal. 50.15.  That is the thing which we have to bear in mind yea and even in respect of this present life. Let us not doubt but that although we be feign to pass through many miseries, yet notwithstanding all shall turn to our benefit and welfare in the end. Let us bear this saying well in mind, so as we may far the better by it, yea even in such sort as we yield not to murmur against God, though he grant not our desires at the first. And in so doing we shall have invincible constancy to keep on our way still, though it seem never so hard unto us. And although we see never so many perils: yet shall we have such constancy, as to hold on still till we be come to our ways end. 
●. Thess. 3.3  For why? God's promising of us to give us full victory, is not to disappoint us: he is faithful in his sayings. Nevertheless, if it please him to make as though he regarded not things, we must not take upon us to set him any term, but let him dispose matters according to his own infinite wisdom.  
Yea and Moses sayeth that even Kings shall be delivered into the people of Israel's hands. As if he should say, that there is not any power or strength so great that aught to dismay us. And this saying is not added without cause. For every thing of nothing will dasle our eyes, and make us to forget the mightiness of God's promises. For if we perceive any greatness in men and that our enemies are of ability to trouble us: we bear ourselves on hand that all is marred, and by and by we be half 'straught at it. True it is that our presumptuousness blindeth us overmuch, so as we perceive not the dangers when we be once minded to follow our own foolish rashness. But when we should obey God, and do our duty: the whisking of a fly overthwart our faces will turn us away by and by. For this cause doth Moses say expressly, that we must not be dismayed for any greatness of the world. In so much that although our enemies shine as the Sun, although they perk up never so high, although they seem to have never so many means wherewith to overwhelm us at the first brunt: yet must we not be discouraged for all that. And why? Let us consider what Gods hand is, and then will all things vanish away which we fear as in respect of the world, so as we shall see that it is but vanity. 
Rom. 9.19.  For who is he that can withstand him that made all things and upholdeth all things still by his power? Can not our Lord as well bring all things to nought, as he made the world of nothing? 
Psal. 104.28 29.  Yes: and whensoever he listeth to do it, it is enough for him to speak the word, that is to say to utter his will. Now then, seeing that the creatures have not any state or being furtherfoorth than God vouchsafeth to maintain them, can they stop the bringing to pass of his good purpose? No: and therefore let us learn to yield God so much honour, as to make none account of all worldly greatness, strength, and power, in comparison of him, and to know that he can cast them all down when he thinketh good. Lo what we have to mark. And thereby we may see what a happiness it is to be able to rest upon God. For when men stay upon their own strength, although they vaunt themselves, flatter themselves, and besot themselves never so much in their own presumption: yet is it a wonder to see how they be toppled down in the turning of a hand: and God also laugheth their pride to scorn. But when we have the ground of God's promises to rest upon, which assure us that we can never quail: then may we be bold to defy the world and all the creatures therein. And although we be nothing of ourselves: yet shall we have enough whereof to glory, and we may well triumph aforehand, 
Rom. 8.29.  forasmuch God is on our side. But what? We see that men are so wedded to themselves, as they cannot by any means be rid of this devilish overweening wherewith they be as it were bewitched, but that they will ever be drawing of somewhat to themselves, insomuch that it is unpossible to pluck them back unto God, and to make them to ground and settle themselves upon him. But yet is not this doctrine written in vain. And therefore let us understand thereby, that if our Lord do send us vexations, and we linger in a number of torments in this world: it is to exercise us withal. And why? To the end that every of us should examine himself to amend his faults, and not stick so much at other men's faults [as to forget our own,] but to think upon ourselves ●irst, and consider that we have need to be handled roughly, so as we shall no sooner have escaped  
such a cursed inclination of nature, that idolatry is as it were rooted in us, so as every of us is able to keep a school of it, and to be Doctors of it without any further teaching: therefore doth it stand us on handle to shun all furtherances thereof. Now than whereas some now adays will needs row between two streams, and bear folk in hand that men may bear with the time, granting that men may well cut off the things that are utterly intolerable and manifestly against God, but yet [avowching] that the things may well be borne with, which are either indifferent, or not utterly evil. I say that they which speak after that fashion, do show full well that they have no right meaning in them, nor any desire that there should be any such reformation as were meet to be had. And yet notwithstanding, the world is full of such disguisers, which would feign have a particoloured fashion of serving God, & a religion that were neither fish nor flesh (as men say,) but half of one suit & half of another, as is said in the proverb. But for our part let us understand, that in as much as we be given to idolatry, it standeth us on hand to flee the further from it, that we meet not with any of the things that may lead us to it. For if there be any thing that may draw us that way, by and by we be seduced, yea and we be infected with it inwardly, like a man that hath a secret disease within him which he perceiveth not, and yet is never the less but rather the more in danger, because the mischief is unespied. Even so is it with us: If we retain still the furtherances and occasions of idolatry and superstition, we shallbe overtaken unwares by Satan's suttlery which we marked not. Thus ye see what we have to remember, considering the snares and traps that draw us to destruction, as Moses speaketh of them here.  
Now let us come to the second threat which he addeth. He sayeth, It is an abomination [or loathsomeness] before God: and therefore that every man must beware of the bringing in of such abomination for fear of being accursed. It should seem here that God's rigour was too great, in forbidding the use of gold and silver. For are they not Gods good creatures, and such as may be put to good use? And although some men have abused the things which God did put into their hands: doth it follow that they have the power to defile his creatures, and to corrupt and mar them? No: For we hear how Saint Paul saith, that all things are pure and clean to such as have clean consciences before God: 
Tit. 1.15.  and there is no uncleanness, but that which proceedeth of ourselves. How is it then that he forbiddeth folk to covet that gold or silver? Let us mark that this law is a part of the ancient order whereto God meant to bind the jews: and I have told you already that the ten verses have one everlasting rule, 
Matt. 5.18.  which God hath given to continue to the worlds end. If we mind to have a doctrine that shall please and like God, our life must be conformable to the law that is contained in the ten commandments: howbeit, this present commandment served but for an order: like as when Christian magistrates make laws nowadays, are they against God's word? No: but they do it in way of government and civil order, that their people may be held the better in the fear of God and in the right religion. Now than this law whereby God forbade the coveting of gold and silver, served but for a time. For God trained up that people like little babes. And Saint Paul allegeth the same similitude, which may be as a solution to the doubt that might be moved upon this present place. 
 When little children are under Tutors and governors, they be held in the straighter awe, and they enjoy not their goods and liberty at their own will, insomuch that their state seemeth to be a bondage, and yet notwithstanding they be free, yea and heirs too, but they be not of age to have the guiding and governing of themselves. Even so the people of old time were in straighter subjection under the law, than we be nowadays [under the Gospel,] by reason whereof it is lawful for us to use the things which we may put to a good use. For otherwise the Papists might starve us. They would fall to making of their conjurings upon Corn and wine: now if we might not be so bold as to eat of the Corn that were so charmed, or to drink of the wine that were so conjured: if we might not touch any thing which they had defiled with their pelting trash: we should be feign to starve for hunger. But they have not any power over the creatures of God, in so much that they continue pure of themselves, spite of all their abominations. Nevertheless it was Gods will to hold the people of old time in awe, after the manner of young children as I said afore. But he hath given us greater liberty at this day. And what manner of liberty? Not a licentious liberty do what we list: 
 for S. Paul addeth the exception, that although we have greater liberty now adays than the jews had, yet must we not therefore lay the bridle in our necks: but we must have a special care to behave ourselves honestly, and to be constant in serving GOD purely. For as I said, we shall always be weak, and may easily serve aside to idolatry: and therefore we must cut off all occasions thereof. And yet notwithstanding, we may use the things that are good of themselves: yea, so we do it without giving any cause of offence, and beware that we wipe away all that may induce us to evil and to the corrupting of God's service. That is the thing which we have to remember upon this place. For it behoveth us to mark well the resemblance that is between us and the jews, and the diversity that is between [the liberty of] the Law, and the liberty that God giveth us now a days. But yet must we moderate this liberty in such sort, as it turn not into looseness to give over ourselves to evil, knowing that we be but too much inclined thereunto, and we should be yet much more provoked unto it, if we would needs have furtherances and seek occasions thereof. And in this respect was Achan stoned to death for stealing of the baggage that was about the puppets [of the Chananites]. 
 Surely his intent was not to build any altar with them: but he was led to it by his covetousness, [which made him believe] that if he could filch and convey them away cleanly, he should save so much by it. But all the people were feign to be accursed for it, until it was bewrayed. Lots were cast: and when josua had made him to hold up his hand to put him to his oath▪ saying, My son give glory unto God: immediately upon his confessing of the crime whereof he was accused, he was stoned to death, only for stealing of certain of the things that had been forbidden. Yet had he not rob any person: he might well have said, who can complain of me? But he had done against God's commandment. Therefore let us mark well, that whereas GOD dealeth more freely with us nowadays, so as we may use the things that were erst defiled by the unbelievers, & which have been applied aforetimes to superstition: we nevertheless must cast away all that ever may draw us unto evil. For if we should keep still images & such other like things: it were the next way to pull to us still some evil inconvenience, so as men might conceive some hope of returning again to the superstitions of the time past. And therefore let us beware of all such things.  
Now whereas it is said, Beware thou bring not cursednese into thy house: hereby we be put in mind that in stead of going forward and of profiting our selves we not only go back, but also work our own overthrow, when we use unlawful means & such as displease God. And that is a very notable rule. Truth it is that the matter which Moses speaketh of here, is idolatry, & he saith that whosoever they be which take to themselves the gold & the silver that hath served to that purpose: they shall defile their houses & provoke God's wrath, and in stead of gathering treasure to their profit, they shall but rake up a fire to consume all that they have in the end. That is Moseses meaning. But we both may and aught to gather a generaller doctrine upon this matter: namely that whereas it is said, that it is a bringing in of cursedness into our houses: it serveth to show us that when men imagine to benefit themselves by it, they do but provoke God's wrath against themselves & throw themselves headlong into destruction. As how? They that heap up goods by hook & by crook, they that pill & poll, they that eat up & devour, they that filch all that come in their way, they that use craft and subtlety to rake other men's goods unto them: do bear themselves in hand that they work wonders, & that they shall build them houses, and make immortal monuments not only of wood & stone, but also of everlasting renown, so as their children shall have whereof to triumph after their decease. But yet for all their gathering & heaping up of goods, what do they? they do but pile up a stack of wood and coal, whereunder lieth God's wrath as a fire hidden within it. In deed it shall not kindle at the first day: but in the end the flame will burst out, so as all shall be consumed anon after. Now if we did mark this well, surely we would not bring God's curse into our houses as we do, and as most men do. What is to be done then?  
First and foremost let us mark, that all such as defile themselves with Churchtheft, cannot scape the punishment which Moses denounceth in this place. I say that all they be Churchrobbers, which have taken to them the goods of the Church, of which sort are the priests, the Monks, and the rest of the stinking rabble of the popish clergy, who have devoured and still do devour all that was dedicated unto God, Now then, if we also do the like: shall it not be the next way to bring God's curse into our houses? Yes surely. Therefore let not us offend in the same things which we have condemned in them that lived amiss: but let us keep ourselves from them. And if we intent to prosper: let us assure ourselves there is none other means thereof than the blessing of God. 
Psal. 128.2.  But we know that God hath not promised his blessing to any other, than such as travel faithfully for their living, & earn their bread with rightful labour: which offer no man wrong, but content themselves with their mean state, so as if they be rich, they covet not more and more, or if they be poor, they be contented with their estate. To such folk hath God promised his blessing. Now if I do otherwise, so as I beguile my neighbour, so as I deal crookedly, so as I labour to enrich myself by violence and robbery: what do I then? should I look for the blessing that God hath promised? We must not think to bind him, when we fall to spiting of him so wilfully: nor to have his blessing light upon us, when we fall to straying out of the right way, shaking off his yoke & bridle from our neck: but we must contrariwise look that he should curse us, & that his wrath should light upon us, & not only upon ourselves, but also upon our children. And so we see what instruction we ought to gather upon this place. Namely that every of us ought to look to himself, & that if we purpose to have God to keep us through his favour & goodness: our houses must not be defiled with robbery & deceit, neither must our hands be imbrued with stealing & filching: but to be short, we must be clean from all spots. Yea & we must beware that we keep the order which our Lord hath commanded us: 
Matt. 6.33.  which is, that he which is desirous to be blessed in his own person & in his household, must look well to it that god be served & honoured in his house, that there be no filthiness lurking any where, that there be no whoredom, no swearing, nor no other disorder, that there be not any thing against God, nor any evil bolstered or borne out. If we do so, then shall we prosper better than we do: and although things fall not out as we would wish to the worldward: yet will God grant us the grace to be contented with his only blessing, which will satisfy us more than if we had all the heaps of gold & silver that were possible to be imagined. But on the contrary part, if a man have not a care to keep his house pure and clean as a temple of God: the thing that Moses speaketh here must needs be performed, that is to wit, God's curse must come into it, accordingly as it is said in the prophet Zacharie, 
Zach. 5.3.4.  that this same curse possessed all the houses of that time, because iniquity reigned in them and departed not from them. Will we then have God to shed out his blessing upon us? Let us be sure that we cleanse both ourselves & our houses from all filthiness: and then will the curse depart from thence out of hand. But if we cease not to provoke God's wrath by abusing his patience too long: he will kindle a fire that shall never be quenched: and if we fall still asleep, he will wake us to our cost: and when we think ourselves to be escaped, then shall we be new to begin. And therefore let us be circumspect to prevent the mischief, specially sith we be warned, yea & warned by our God himself. Wherein he showeth us what a care he hath, both of our worldly welfare, and of our salvation.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to make us feel them better than we have done, so as it may make us to resort unto him, & to be sorry for our sins, and to condemn them, & that we be not so froward as to spite him, & to harden ourselves, but that we may have a meek & pliable heart, to receive all his warnings & corrections in such wise, as we may have the skill to far the better by them. And so let us say, Almighty God heavenly father, etc.   

On Thursday the fifteenth of August. 1555. The Lviij Sermon which is the first upon the eight Chapter.  
Keep all the commandments which I have commanded you this day to do them: that ye may live and increase, and go in and possess the land by right of inheritance, which the Lord swore to your fathers.  
2 And be mindful of all the way wherethrough the Lord thy GOD hath made thee to walk these forty years in the wilderness: to the intent to afflict and try thee, that he might know what is in thine hart, and see whether thou wouldst keep his commandments or no.  
3 He afflicted thee, and made thee to endure hunger, and fed thee with Manna which neither thou, nor thy fathers knew, to make thee to know that man liveth not only by bread, but that man liveth by all that ever cometh out of the mouth of the Lord.  
4 Thy raiment hath not worn upon thee, neither hath thy foot been swollen all these forty years.  
HEre again Moses showeth the people, that God gave not his law in vain, but that his will is to have it kept and that is the way for us also to far the better by it. True it is, that whensoever any man speaketh to us in God's name, we must have our ears open to hear what is told us; for by that mean doth faith come. 
Rom. 10.17.  But yet must we bring our hands and feet with us also, to offer them obediently unto God, 
Rom. 12.1.  & to employ all the power that he hath given us in his service. Therefore let us not come hither only to have our ears beaten with the things that are preached unto us: but let us also apply them to our use. Instruction must be matched with practice: or else we shall never know what hath been showed us and taught us. And so we see what we have to bear in mind. Moreover let us mark, that Moses thinketh it not enough to have said these things at once and away: but he repeateth them again for a larger confirmation. Look (saith he) that thou keep the commandments which I enjoin thee: not to the end thou mayst know them at thy singer's ends, or be able to utter them with thy mouth: that is not enough: But thou must put th●● in execution. And to confirm this matter the better, he addeth a promise, saying: That thou mayst live, and increase, and go into the land which the Lord thy God did swear unto thy Father. This hath been expounded already heretofore: and there remaineth no more to do, but only to renew the remembrance thereof, according also as we see that that was intent of Moses, or rather of the holy Ghost. Now then, our Lord altereth us to him by promises, of purpose to give us the better courage to serve him: & he doth it of his own free goodness, without being bound thereto. For he needed no more but to say the word: he hath authority to command us what he listeth, and it is our part to obey him. Why then doth he add his promises, but to win us by lovingness like a father, who though he have all sovereignty over his child: doth nevertheless use gentleness in promising, to the intent his child should serve him with the cherefuller heart? True it is that the child is bound thereto aforehand by nature: but yet when he seethe his father so upright towards him, as to offer him more than his duty: it moveth him the more, if he be not too too unkind & lewdly disposed. Therefore let us learn that in this case God stoopeth to us, as if he were a mortal man. Yet is not that any derogation to his majesty: but rather a record of his infinite goodness, in that he useth not his right with rigour, but forbeareth it and applieth himself after that fashion unto us, to do the things which he knoweth to be meet for our rudeness. And therefore whensoever we hear that God promiseth to prosper us, if we honour and serve him: Let us understand that his so doing is of free goodness, to win us the better, & because he is loath to use rigour towards us as he might do. But yet for all this, we must not imagine that he is bound to yield us any recompense or reward for our service. For it is not for us to enter into account in this behalf, as though we could win any thing by it: but we must receive whatsoever he offereth us as of his free gift, knowing ourselves to be so much the more bound unto him.  
Moreover let us mark what hath been told us heretofore: namely that the land which Moses promiseth here unto the people, 
Gene. 13.14  had been promised already four hundred years afore, when none of them all was yet borne: & therefore God had not an eye to any of their deservings. But now he saith that they should enjoy the promise which God had made them of his own mere goodness. And so we have to gather in effect, that all that ever we receive at God's hand, springeth out of none other fountain than only his mere mercy, because he is good, because he hath pity upon us, because he hath not any respect to our worthiness but only to himself, & because it pleaseth him to be so bountiful towards us. Mark that for a special point. But yet for all that, if we will well enjoy his benefits, if we will have them available to our salvation, & if we will have the continual possession of them: we on our side must look to answer to the grace that God showeth us. And how shall we answer it? Verily not by shrinking away from him, nor by refusing the things that he offereth us to draw us to him: but by knowing the right & lawful use of the benefits which he bestoweth upon us, so as we love him & glorify him for them, & every of us spend himself in his service. Therefore whensoever our Lord shall have done us any good: let us understand that the same cometh not for aught on our behalf, but rather that we be so much the more beholden unto him. And to the end we may possess & enjoy the same benefits, & that they may profit us to our soul's health: let us be well advised therewithal, that we be the more provoked thereby to serve God, forasmuch as he showeth himself so liberal towards us. That is the thing in effect, which we have to gather upon that text.  
Now Moses addeth, that the people must bethink them of all the journey whereby the Lord their God led them. This bethinking of themselves was very needful. And if we were wise & well advised, we would bethink us better than we do, of the things which our Lord showeth us throughout all our life. For both the adversities & also the prosperities which he sendeth us, are instructions which we ought to mark well, & this present life is as a school wherein we ought to call to mind that lesson both evening & morning. But what? Although God do the office of a good schoolmaster, & never leave teaching of us: yet there is none of us that taketh heed of it, but the time is lost, we be like children that are hardened or become trueandes, so as do the master what he can, the child doth but laugh him to scorn, he gives not his mind at all to learning, but his wits are wandering abroad, & either he giveth himself to folly & lewdness, or else runs loitering up & down the streets when he should have his book in his hand. At the same point are we: For we have the book open before us, & as long as we be in this world, God teacheth us by all manner of means to love him & to fear him, and to put our trust in him and to submit ourselves to his good will. If he send us blessings, it is to this end that we should learn, to give ourselves wholly over unto him. If he afflict us, it is to waken us, that we should live in his fear. If he send us any need, or hold us in any distress: it is as a quickening of us up to call upon him, & to flee to him for refuge. If he give us any taste of his favour: it is to the end we should be the better confirmed, not only that he will help us during this mortal life, but also that he will bring us to the kingdom of heaven: and thereof must we be fully resolved. Thus ye see how God never ceaseth to rehearse our lesson to us: and yet doth none of us give heed to it, but we wander away in our own imaginations, the pleasures of this world do carry us away, and every of us is so cumbered with these vanities, that we have no leisure at all to think upon our God, or upon the things that he showeth us.  
Yet notwithstanding, it is not for nought that Moses saith here, Bethink thee of the way wherethrough the Lord thy God hath led thee. True it is that the people of Israel had peculiar instructions, so as a number of things befell them in their traveling through the wilderness, which belong not unto us in these days: but yet was that a figure of man's life. The wilderness (say I) wherein the people were by the space of forty years, was as a mirror of this earthly wayfaring of ours, wherethrough we must pass until GOD take us hence into his rest. Likewise the resting place of the land of Chanaan (accordingly as it is named in the fourscore and fifteenth psalm) was as a warrant of the endless life that is prepared for us, 
Psal. 95.11.  and wherein we shall no more be tossed and turmoiled as we be in this world. Now seeing it is so: Let us note that as the jews were exhorted to remember the journey wherein God had led them through the wilderness: so now the chief point of our duty is to consider that inasmuch as God governeth us, we live through his fatherly care, so as he guideth all our steps which we have to go or come. And it behoveth us to bethink us well of all the time of our life, & to consider thoroughly what we have had experience of in this world. True it is that we think oftentimes both upon the good and upon the evil which we have received: but that is clean contrary to the intent of our God. For our thinking upon our adversities is not to know them to be as rods wherewith God beateth us for our chastisement. No, it is but to fret and chafe against him, and to gather matter to grudge at, saying, what will become of this? Shall I always be new to begin? It should seem that God intendeth to confound me presently: for my affliction was great enough afore: and was it meet that he should increase it yet more? After that manner do we gather a sum of all the miseries which we have felt from our childhood to our old age. Howbeit that is but to sharpen ourselves against God, whereas we should rather think thus▪ Go to, my God hath not ceased to chastise me even from my childhood upward: and if I had returned unto him, surely he would have spared me: but he was feign to double his stripes, & to hold on still, because I have always waxed harder & harder, & rebelled against him: & ought not that to have sufficed me if I had not been quite passed grace? But yet for all this, I hold on still mine accustomed trade: nevertheless he ceaseth not to waken me up with afflictions. He is loath that I should welter in mine own dung, and yet do I continue still in my stubbornness: and what will come of it in the end? After this manner (say I) must we quicken up ourselves, & call to remembrance the whole time of our life, or else we shall never bethink us of the adversities that we have endured, but with murmuring & grudging against God. In like case is it with prosperity. If God make us to prosper, & afterward cast some affliction upon us: we be the more grieved at it, insomuch that in stead of saying with job, we have received good at the lords hand, 
job. 2.10.  & why should we not receive evil also? (for when he doth us good, he is not unwilling to continue it, & his ceasing of it, is not for that he is become niggardly, or unable to do us good any more: but because he knoweth it to be expedient for us to be so exercised, that he may try our patience: & so ought we to think:) But what? we on the contrary part say thus: it comes to my mind that I was well at mine ease, and I had this & that. To be short, we could find in our hearts to serve Satan, so we might have prosperity, & we seek to make ourselves merry, bearing ourselves on hand in the mean while, that it is but lost labour to serve God. Thus we see how men turn to the clean contrary, both the prosperity & the adversity that God sendeth them. But when we should learn any thing, our remembrance is very short: for if God have afflicted us for a time, we never think of it after. In deed as long as the cross endureth, we can skill to sigh & to play the hypocrites, & to pretend that if God would vouchsafe to abate his rigour, we will become little Angels: but as soon as he withdraweth his hand from us, our nature falls by and by to his old bias, we do but shake our ears a little, & we never think more upon his corrections to do ourselves any good by them. If God send us any prosperity, we have forgotten them out of hand. Insomuch that when we have once crammed ourselves full, in stead of yielding him thanks, we fall to kicking against him like overpampered jades, as shall be declared in the two & thirtieth chapter: ye see then that our wits are very short in remembering the way wherethrough God hath led us. 
Deut. ●●  As touching goods, they serve us not to stir us up to love our God, and to put our trust in him & to call upon him. As touching adversity, it serveth not to humble us, nor to make us renounce the world, nor to cause us to bethink us of our sins, that we might be sorry for them and crave forgiveness: but rather to the clean contrary. Now then seeing we be so faulty, we have the more need to mark well this text, & the exhortation that Moses maketh to us here, that we may remember the way whereby God leadeth us. So then, let us daily have an eye to the things whereof we shall have had experience during this transitory life. How hath God dealt with me ever since I was borne? I have waded through ten hundred thousand miseries, & he hath delivered me from them all: & ought not this to make me think him to be my father, and to put myself wholly into his protection? Again, I have been cumbered a number of ways: and God hath always had an eye to me, & brought me home again to himself. How oftentimes have I tempted him, casting myself up to the spoil, and running into the snares of Satan? And yet my God would not let me perish. Now ought not I to perceive his goodness therein? Ought I not to betake myself to his keeping with the surer trust? Moreover my God hath visited me with a great sort of afflictions: and should I still rebel against him? Shall I not be tamed for all the stripes that I have received at his rods? Shall God have lost his labour in chastising me? After this manner must we bethink us, both in our prosperity and in adversity: and that not for once and away, but with such imprinting of it in our hearts, as we may have it so enregistered there that it may never be blotted out. That is the thing which we have to remember upon this text of Moses.  
Now he speaketh expressly of the afflictions which the people had endured in the wilderness: as if he should say that these afflictions here are profitable for men, so they can use them well, and refer them to their right end. It is not without cause that Moses uttereth this thing here: inasmuch as it seemeth at the first, that we cannot think upon our adversities without grief and grudging, so as they should provoke us to repine against God, and consequently to shrink away from him. For we know there is nothing more against our nature, than to be poor, sick, diseased, or afflicted with any misery: they be things which we hate. And therefore when God smiteth us, it seemeth to be the next way to withdraw us from him. But Moses telleth us, that if we were so wise and well disposed as wisely to apply to our use the afflictions that God sendeth us: thy should rather teach us to return home to him. The Lord thy God (saith he) hath scourged thee. And to what end? To know what was in thy heart, and whether thou wouldst keep his commandments or no. Here Moses showeth, 
●. Pet. 4.12.  first that Gods afflicting of us is as an examination to try what we be, and how we be minded. In deed, prosperity also is a good trial to bewray what is in men's hearts. For if a man be any thing at ease, he overshootes himself, and pleasures corrupt us yea and utterly dull us. If a man be rich, whereas he was taken to have been lowly and meek, he will bewray his pride and cruelty. If a man be in authority, he becometh intolerable. And so ye see that GOD may try what is in us and take experience of it, even by making us to prosper. But yet is poverty set down here of set purpose, because it is the mean whereby God trieth whether we be subject to him or no. And why? For patience (as men say) is a singular virtue: but how may it be known that we be patiented, but by adversity? Therefore when God sendeth us adversities that are hard and troublesome to us: then doth he as it were lay open our hearts. For if we abide quietly under his hand, and suffer him to deal with us according to his good will, so as we praise his name though he handle us roughly: it is a token that we love him in deed, and that hypocrisy taketh no place at all in us. And therefore it is not without cause, that Moses intending to show how God trieth us▪ and proveth us, speaketh here expressly of afflictions.  
Now we have to gather upon this text, that it is no wonder though God afflict us diverse ways. And why so? For it is expedient for us to be sifted and to have it known what is in us: There is not a more needful and profitable thing for us: and that is done by afflictions. Therefore must we submit ourselves to them, and understand that they never be superfluous or more than needeth. Mark that for one point. Yea and unto the same end must we apply this saying of the Apostle, 
●et. 2.20. ●. & 4.13.  that it is the very mean whereby to try our obedience. For he useth the same word, and setteth down jesus Christ for an example. For although he be the mirror & pattern of all righteousness, yet was he feign to pass under God's scourges. And why? Even to the end that his obedience might be known. And that which is showed us in the person of our Lord jesus Christ: 
〈◊〉. 1.23. ●. 30.  good reason would that the same should be accomplished in us that are his members. Now is there any thing more requisite, than to know whether we be obedient to God or no? And that is not known but by adversity, when things fall out contrary to our desire, and God handleth us in such sort as our flesh and nature strive against it. When we be in that case, if we can hold ourselves in subjection to God, to say, in deed Lord this is hard for me to bear, it goeth against my stomach, it is clean contrary to my nature, but yet howsoever I far I renounce mine own will: I would feign have health, but sith it pleaseth thee to have me sick, thy name be blessed for it: I could find in my heart to be rich, and to have mine own ease and pleasure, but thou wilt have me to be poor & needy. I would be in honour & credit, & thou wilt have me to live in reproach and shame: and good reason it is O Lord that we should have the humility to submit ourselves to whatsoever it pleaseth thee to send us, and not that we should follow our own swinge: when we be come to such a sacrifice of renouncing all our affections and all our own will: then is our obedience rightly known. For what matter is it to say amen, when God followeth our desires, and handleth us according to the liking of our own flesh? How is there any virtue in us? And therefore let us remember well this text, where Moses telleth us that Gods afflicting of us, is to try what we be. For we might set a fair face upon things, and pretend to love and honour God: and yet notwithstanding all should be but counterfeiting and leasing. But when we be handled roughly, and God showeth himself as our enemy, so as we be provoked to rebellion, and would feign strive against him if it were Lawful: and yet notwithstanding we continue still as Lambs, so as we bow down our necks under his yoke, and forsake all our own affections to obey him: that (say I) is a due trial of us. And that is the cause why the holy scripture likeneth adversity to a furnace. 
1. Pet. 4.12.  Like as gold and silver are tried by fire: so must God be feign to try and examine us by afflictions.  
But here it might be demanded, whether God do not know what we be without trial? Let us mark that it is not to be surmised that God is ignorant of any thing: or that he needeth to try us after the manner of men: but it is the common speech of the holy scripture, to attribute the things to God which are peculiar to men. For if it should speak to us of his majesty according to the worthiness thereof, we should be utterly ravished, and yet know never the more what were said to us. God therefore to utter himself, is feign to descend from his own highness and to transfigure himself, to the end we may know so much of him as is for our behoof. To be short, let us understand that God knoweth what is in men's hearts, though he should let them alone as they be. 
Psal. 33.15. & 94.9.  For it is said in the psalm, Shall not he that made the heart know it? Yes: but yet for all that, it behoveth us to be brought to the touchstone. Not that God hath any need of it on his behalf: but it is done for our own sakes. Now then, whereas it is said in this text, that Gods will was to try the people of Israel: let us mark that the meaning thereof is, that God intended to show in deed, and to bewray in truth what that people was of whom it was his will to have open record and proof, to the end they might not use any odd shifts to keep their naughtiness from discovering. Now then, Gods afflicting of us is not for that he hath any need to sift us narrowly: but because we on our side have need to be so tried. For we see how men believe wondrously well of their own strength. So long as God letteth them alone in rest, they think there is  
for all that, shall we tie our life to bread and wine? No: but we must consider that although God have set that order in nature: yet notwithstanding it serveth not to bereave him of his praise, nor to rob him of his right: but rather, his uttering of his power by his creatures, serveth to show that he hath them all in his hand, and can dispose of them after his own good pleasure. That is the thing which we have to remember concerning these words, where Moses saith, that man liveth by every word which proceedeth out of the mouth of God. And in deed we cannot have a better expounder of this text, than our Lord jesus Christ: 
Matt. 4.4.  for he applying this text to himself, showeth that he should be sustained by trusting in God, although he wanted bread. In deed I can not dispatch this matter at this present: but yet must we bear somewhat of it away, to the end that the rest may be the better set forth to morrow. See then how our Lord jesus Christ expounded the words of Moses. He was tempted by Satan to turn stones into bread. And with what intent? Verily as though he could not have lived without bread. But he showeth that although he wanted bread, yet he should not fail to be sustained by the power of GOD his father. For why? It is not by bread (saith he) that man doth live: that is to say, God is not bound by any necessity to use bread, when he will sustain us. If an earthly father will sustain his children, he must needs have bread: and if he have none, he will weep and say, alas my children, I can not but be in great grief of mind, to see you in this necessity: if I could feed you with mine own blood, I would do it. So then, a father shall not always have wherewith to maintain his children: but it is not so with God, for he is not bound to any necessity. Now then, doth bread fail through the whole world? Is there such drought as the earth can yield no substance? Yet doth not God fail to be almighty still, and to have wherewith to maintain those that are his. Thus ye see how jesus Christ did beat back the devils temptation, by telling him that we must not imagine God's power to be shut up within his creatures, but that we must learn to trust in him, not doubting but that he can find means well enough to maintain us, yea even though all things fail us. If he give us bread: let us eat of it: for we must not tempt him. But if all mean helps fail, let us betake ourselves to him that is almighty, and to his only power, which shall always have his course, though there be no mean help at all. Ye see then how Moseses meaning is, that even in respect of this transitory life, we must not be so beastly as to hang our groynes upon the bread and meat, as though our life lay hidden there. But when we have wherewith to feed ourselves, let us lift our eyes upward to acknowledge that it is God which hath set that order in nature. And again, if we have little: let us be contented with it, and pray God to make it effectual, as though it were Manna from heaven, so as one morsel may feed us and make us as lusty, as if we had all the abundance of the world. And if we be driven to poverty, let us proceed yet further, and pray God to supply out want, and let us put this sentence in practice, that man liveth not only by bread, that is to say, he is not sustained alonely by these ordinary means: but although he were at utter necessity and wanted all things, yet would not God fail to succour him. And therefore let us resort unto him, and to the secret power whereby we be sustained, that we may be so maintained by the same, as we may live in him, and by him, and all through his only mere goodness.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to pity us: & that seeing we be so wretched creatures, that although he have a care to bring us back again to him, yet notwithstanding we would feign strive against him: it may please him so to purge us from all stubborness, as our whole seeking may be to submit ourselves to his will: and that he suffer us not to be given still to our own wicked affections, and to the lusts of our flesh: but rather that he correct them, yea and that in such sort, as we may seek to mount upward, and to pass in such wise through this world, as we may always remember that it is but a wayfaring, to the intent we may keep on still to the mark whereunto our Lord calleth us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

On Friday the xuj. of August. 1555. The Lix. Sermon which is the second upon the eight Chapter.  
3.4 He afflicted thee etc.  
5 Know thou therefore in thine hart, that the Lord thy God nurtured thee as a man nurtureth his own child.  
6 Therefore keep thou the commandments of the Lord thy God, by walking in his ways, and by fearing him.  
7 For the Lord thy God bringeth thee into a good land, a land wherein are rivers of water, fountains and springs which come out of the valleys and hills.  
8 A land of wheat, and barely, of Vines, figtrees, and Poungarnets': a land wherein are Oivetrees, Oil, and honey.  
9 A land wherein thou shalt eat bread without scarcity, so as thou shalt not want any thing in it: a Land whose stones are iron, and out of whose hills thou shalt dig brass.  
YEsterday we saw first of all, how the miracle that GOD wrought in feeding his people with Manna by the space of forty years together in the wilderness, aught to serve for ever. And therewithal was showed the end thereof: that is to wit, that the jews ought to have considered, that it is not the bread that maintaineth a man, neither is the power of our life shut up within it: but rather it is God that breatheth liveliness into us, and which giveth the bread that nature whereby it is able to sustain us. And so we see that the matter here concerneth not the life of our souls, but that God showeth us how this flightful and transitory life is maintained by his only power: so that, whether we have meat and drink, or whether we suffer hunger, we must always have recourse to God's goodness, assuring ourselves that he is our foster father, and that our life is in his hand, and that it is his office to preserve it in good plight. That is the sum of the things which we have to remember here. And ye have seen also how ou● Lord jesus used the same text, 
Matt. 4.4.  as was declared in few words: but yet must we lay forth the residue of the things a little more at length.  
Now than we have to mark, that if GOD give us abundance, our minds must not be wedded to it: for can the bread quicken us, seeing it is a dead thing? Although God use it as an instrument, it is not to deface his own commendation, no more than when he giveth us light by the Sun. For we know that in the creation of the world, light was made before the Sun was created. And why? To the intent we should not convey the honour of God unto creatures. Therefore let us so use the light of the Sun, as we acknowledge therewithal, that there is but only one God, to whom the glory of that benefit ought to be yielded. And when we have bread to eat, it is not the bread that sustaineth us, but it is God, who poureth out his goodness continually upon us. Although he apply those means to our use: yet is it he himself that worketh, it is he that is the author of them. And in that respect is it that he saith he will break the staff of bread. 
〈◊〉. 4.16. ●●. 16. 〈◊〉 28.23 〈◊〉 2.21.22  True it is that he threateneth to shut up the heaven as if it were iron, and to make the earth to be of brass, so that when the earth crieth out to the heaven, the heaven shall not hear it. God then when he intendeth to send barrenness upon a land, useth such means as he thinketh good: by reason whereof we have not wherewith to sustain ourselves: in so much that when the ground hath borne a harvest good and great enough, yet will God well enough diminish it and make it to moulder away, yea and when the corn is carried to the mill, it shall consume in the grinding: and when it is brought from the mill to the oven, if it be measured or weighed again, 
Levi. 26.26.  it shall not hold full weight and measure. Howbeit, we must come to this point, that the strength which bread hath, is not of the bread itself, but of Gods breathing of this word into it whereof Moses speaketh here: that is to wit, that when God will have us to be nourished and sustained by the bread, he uttereth his goodness towards us, by making us to feel his blessing which sheddeth itself into it after a secret fashion. Albeit that we behold it not with our eyesight, yet must we be thoroughly persuaded of it by faith. Then let us mark well, that when we have whereof to feed, we must not be so doltish as to think that the power is enclosed in the bread or in any other victuals or drinks: but that therein God uttereth his goodness towards us, and sheddeth it into us, as we see the rain come from heaven which moisteneth the earth and giveth it strength: On the other side if we have want: let us understand that God can sustain us by turning bread into Manna, that is to say: if all ordinary means fail us, God will provide for us after another fashion, as we see he remedied the necessity of his people, when they were in the wilderness. 
Matt. 4.4.  And for the same cause did our Lord jesus Christ answer Satan, it is written that man liveth not by bread only, but by every word that cometh out of the mouth of God. For Satan tempted him to distrust, under colour that in the wilderness God sent him not the things that were expedient to live withal. He had not any food there, and yet in the mean while he was pinched, with hunger as a mortal man: for he vouchsafed to become subject to our passions or sufferings. Now here upon, Satan taketh occasion to enter upon him, saying: Seeing thou art the son of God, shouldest thou want any thing? Is it not reason that all creatures should serve thee? yes: for thou art the heir of the world. Thou hast no bread: and therefore thou must be feign to try the power of God, that these stones may be turned into bread, or else thou seest how thy God forsaketh thee, for if he had a care of thee, thou shouldest perceive his blessing and favour, so as thou shouldest have here wherewith to sustain thee. Now then seeing thou wantest such helps, it is a sign that God hath no regard of thee. But jesus Christ answereth hereunto: I shallbe sustained well enough though bread fail me. And why? For the life of man dependeth not upon these means. And surely God were of very small and weak force, if he could not help a man but by bread: he should be no better than an earthly man. A rich man can do well-enough, if he have wherewith: but if he fall into poverty, he must be feign to beg  
a good heart to call upon God, and commit ourselves unto him, assuring ourselves that he will never fail us. That is the care which God willeth us to have. Nevertheless we must also put the thing in practice that is spoken here: that is to wit, that God will give us sufficient to serve our turn, so as if we want cote or shoes, he will either provide us of them, or else make one pair of soles to do us more service than a dozen, when it pleaseth him. And we may see this with our eyes. For they that are warmest clad, fail not for all that to be as it were half dead thorough cold: and on the other side, whereas it seemeth that poor folk should starve and be frozen with ye a hundred times [ere the year go about:] God warmeth them, yea and they be so preserved, as though he kept them in a stove, or as though some Physician were always at hand with them, ministering good remedies to them to save them from the cold. After that manner doth God work. And that is the cause why that in the time of the Law, God commanded that all new things should be blessed, 
Levi. 23.10.14.19, 23. & Num. 15.20  to the end that men should think upon him, & consider thus with themselves: Go to, I have a new garment, and I must look that I thank him for it which gave it me. For seeing it pleaseth my God to cloth me thus, and to give me this apparel to use it as mine own: it becometh me to acknowledge that it is of his goodness and mercy that I am so provided for. Ye see then, that the intent why he caused all things to be dedicated unto him which men should occupy: was that they should acknowledge the givor of them, and that if he blessed not the helps which he had given them, all was nothing and noughtwoorth. And as for now adays, although we have not the like Ceremony: yet must we hold still the truth thereof.  
Now for a conclusion Moses addeth, Know thou in thy Heart, that as a father nurtureth his own child, so hath thy God nurtured thee. In deed the hebrew word that Moses useth in this place, signifieth sometimes to Chastise: and therefore it might be taken as if he said thus: Know thou that the intent of thy God in all the afflictions which thou hast endured, hath been to correct thy faults: that like as a man intending to reform his child when he hath done a miss, taketh the rod by and by in his hand: so likewise thy God hath chastised thee, not suffering thee to become an unruly and froward child, but holding thee always under awe. And this doctrine were very good: but the same word doth by a similitude betoken likewise all instruction and good government. No doubt but the intent of Moses in this place, was to make a general conclusion of the matters that he had treated of. For he had spoken of Afflictions, and he had spoken likewise of God's benefits, and of his leading of the people, all the time that they were in the wilderness. Now therefore, to all those matters he apply this final sentence, saying: know thou that thy God hath nurtured thee after a gentle and loving fashion, so as thou needest not to wander far, or to make long vagaries to know whether thy God hath been with thee or no: he hath applied himself to thee as familiarly as may be. Is not the instruction that he hath given thee, so familiar as no man can show himself more familiar? That therefore is the meaning of Moses.  
And whereas he saith, Know thou in thy heart: It is to the end that men should be the diligenter in applying the things to their instruction, which God teacheth them. For it is pity to see how dull we be of ourselves. Although God utter himself familiarly unto us: yet do not we see him a whit. And what is the cause thereof? A man that is dulsighted and hath sore eyes, discerneth not things well though they be laid afore him. Now, we be not only dim-sighted, but also stark blind in God's works. True it is that he must be feign to enlighten us: but yet must we also do our endeavour, and apply our minds to judge well of his works, when it pleaseth him to show them to us. And so it is not a needless speech of Moses, to say know thou in thy heart. As if he should say, every man must enter into himself, and endeavour earnestly to know the grace and goodness of God. We must not slumber in that case, but every of us must do his diligence to the uttermost. To be short, these sayings, Let men enforce themselves, and let men strain themselves, are well worth the noting. For when God teacheth us, by and by every of us must enter into his own heart.  
And now again, whereas he saith that God taught [or trained] his people, as a man doth his Children: It is to cut off aloccasion of starting holes, that men might not pretend any ignorance. For in as much as things are declared here according to our rudeness: we cannot excuse ourselves by saying that our wit is too dull, and that we be unable to mount so high: for this doctrine is given us familiarly enough. To the end therefore that no man might take occasion of excuse: Moses saith at a word, what? hath not thy God taught thee after a common fashion and as men do? When a father intendeth to teach his child, will he do more than thy God hath done to thee? Now sith it is so: these things were not spoken for that time only: but our Lord worketh after the same manner yet still at this day, so as we may perceive the things that Moses telleth them here. 
Rom. 〈…〉  In deed God's workers are likened to a bottomless pit, and it is not lawful for us to be so inquisitive of his doings, as to seek to know all the reasons of them: for we be not able to conceive them: and therefore (as we have seen in job, 
job. 16●● ) we must be contented to see the outleetes of his works. And this similitude importeth much, where it is said that we see but the outleets, that is to say the outermost parts of Gods works. As for to attain to the mids of them, or to search all that which lieth hidden within: that is utterly unpossible. And let us beware of rushing so far, for God would surely punish our rashness. But yet must we look upon the outleets and lists or bonds of Gods works, and take such taste of them as we may learn so much of them as may be for our welfare and salvation. If we do so: we shall perceive that God applieth himself to our rudeness, and that he dealeth with us after the manner of men, that teach little children, instructing us in such wise as we cannot say to him, yea, but I am not as an Angel of heaven to comprehend God's doings. For (as I said) God vouchsafeth to stoop to us: & to the intent we should understand his works, he becometh familiar with us. Of whom is it long then that we profit not by the instructions that he giveth us? For we cannot say but that he manifesteth himself to us so many ways, that there is no more excuse for us if we know him not. Verily even by the order of nature, we may know him generally, as by the seasons of the year, by the growing of fruits upon the earth, and by the shining of the Sun, the Moon, and the stars. Even by these things may we see that our Lord hath applied himself wholly unto us, and to the feebleness of our understanding, and that he hath (as it were) transfigured himself, by taking upon him the person of a man, to the end that we might know him. Again, when he scourgeth us, do we not see that he handleth us as a father handleth his own children? If he see a man wax overlusty and malapert: after he hath borne a while with him, he taketh the rod in his hand. For on the one side he warneth us by his word. And afterward if he smite us with his hand, doth he not use the greater kindness towards us, to the intent we should receive his corrections to our benefit? Again, when he sendeth us of his benefits, it is all one as if a father being desirous to win his child by gentleness, should say unto him, My Son, what wilt thou do? Who shall maintain thee when thou art gone away from me? Here thou hast always whereon to live: thou seest how I take pains for thee: get thee to a stranger, and see if he will deal better with thee. Now then like as a father will speak after that manner to his child: so doth our Lord show himself unto us, and he matcheth his word with his deeds: that is to say, whereas he sendeth us prosperity and quietness, he telleth us also that it is to allure us to him, that his gentleness might win us to him, and make us to return familiarly unto him, and to departed from our sins. Sith it is so: let us learn that there will be no excuse for us, if we take not instruction by all the order which God keepeth to teach us withal in this world. For why? He behaveth himself like a mortal man towards us, and worketh not after the manner of his own incomprehensible majesty, because it would confound us. We be too weak to mount so high: and therefore he stoopeth unto us. Seeing then that he dealeth so friendly on his behalf: Let not us be so slothful, as not to enter into our own hearts, and to consider things accordingly, and to enforce ourselves to bear God's benefits well in mind, so as we take instruction by them as we ought to do. Thus ye see what we have to mark upon that place.  
Now Moses showeth to what end he exhorted the people to deem well of God's works: namely to the end they might keep all his commandments, to walk in his ways, and to fear him. Keep the commandments of the Lord thy God (saith he) that thou mayst walk in his ways and fear him. First we have to mark here, that Moses sendeth the people to the Law, 
Psal. 19.8.  as to the perfect and chief doctrine of our whole life. And it is a point well worthy to be marked. For thereupon we have to gather, that when God hath taught us never so many ways, yet shall they never boot us, unless we have recourse unto his word. Behold, the Infidels can well enough search the secrets of nature, they can well not only allege reasons, but also say, this is done after this fashion. Yea and they have deemed God to be good, righteous, and wife, & we see that the heathen Philosophers knew Gods works so far, as they could take of his majesty. But what? It was all confusedly: and in the end they vanished away in their own imaginations, so as they never attained to the point whereto they should have come. 
Rom. 1.20.  Then let us understand that all is to no purpose, until we have God's doctrine for all perfection. True it is that the things which we behold in the world, and all the instructions which God giveth us thereby, are good and profitable helps: but yet for all that, the mark that we must shoot at is the doctrine [of his word,] so as we set all our wits upon that, to the end we wander not out of the way. For if a man shore, and have no mark to shoot at: what doth he else but lose all his shot? Even so is it with us: we may well shoot, that is to say, we may take pain to know God's works: but what shall we gain by it, if we have not the said mark to shoot at? It shallbe but lost labour. And this mark is not to be chosen at our own discretion▪ but God must set us up our white: and that white is the Law, the Prophets, and the Gospel. And so ye see that that is the cause why Moses having spoken of th● wonders which the people had seen, & having told them that the same aught to serve to their instruction, and having exhorted the faithful to profit well in that school: sendeth them back again to the word. Keep the commandments of the Lord thy God, saith he: and afterward he addeth that thou mayst walk in his ways.  
Here we have to note, that whensoever we serve from God's word, we shall but wander, as hath been showed heretofore: and we may well go up and down, but we shall be never the further forward. Let men break their shanks as much as they list, & yet shall they either go back, or else find themselves all in one place still, unless they know the way which they ought to keep. For let us mark well that our own ways are crooked, 
Gen. 6.12.  and that there is nothing but straying and wandering in vain. 
Deut. 32.4. Psal. 119. 15●. & 145.17.  And therefore God will have us to walk in his ways, which are straight and level. In saying so, Moses setteth down a comparison of things contrary. As if he should say, Wretched folk, ye think to further yourselves when ye walk in your own ways, by devising every man a sundry way at his own pleasure. But what? Ye do but martyr yourselves in vain: for God will have men to walk in his ways, that is to say, in the ways that he showeth them, and he will have them to be followed. Therefore let us learn to submit ourselves to God's word, knowing well that our life shall never be well ordered, except we obey him. Yea and whereas he saith the ways of the Lord in the plural number: we must apply it to that which hath been said heretofore: that is to wit, that God hath given us so full a doctrine, as we cannot allege that it is not enough, or that more may be added to it. Let us mark that our Lord will not fail us in any thing. Therefore let us not be wise in our own conceit, but let us ask counsel of him. And if we doubt that we go astray, or if we be afraid of wandering up and down: let us keep his way, and we can not go amiss. For why? God hath not made one way only: but he hath showed us all his ways, that is to say, all that ever is requisite to make a man walk aright, so as we can never go amiss, if we follow the direction that he setteth afore us. Now he addeth hereunto, To the end that we should fear the Lord. Herein he showeth to what end God gave us his Law. Why will he have men to keep it? To do him homage above all things. For we know that he receiveth neither harm nor benefit by us. What can we do to him? Our serving of him is not to advantage him any whit: 
job. 35.7. & Psal. 16.2. & 50.10. & Act. 17.25. & Rom. 8.15 & 2. Tim. 1.7  for he hath no need of any thing. Again what riches have we to increase him withal? Why then hath he given us his law, but to the end that we should dedicate our whole life unto him, and by keeping his commandments show ourselves willing to be subject unto him, and that he hath all sovereign dominion over us? That is the thing which is meant by the fear that Moses speaketh of here. And let us note that he meaneth not a slavish fearfulness, that is to say, that men should submit themselves to him as enforced: but that we should stand in reverend awe of him, not only as of our master but also as of our father. The fear which GOD requireth, is matched with hearty love: so as we be glad and feign to serve him. And why? Because it is good reason that we should be his, and that he should have the governing of us, & that we should frame our lives according to his wil And so ye see what is the chief point in the keeping of the Law.  
Furthermore let us mark, that it is not enough for men to live uprightly, so as they abstain from all evil and vice, and deal in such sort as nothing but virtue can be found in them: For a man may well be chaste, and abstain from all wrong, annoyance, deceit, blasphemy, and lewd talk: and yet shall all this be nothing worth, except he refer all to the said end of offering up of himself in sacrifice unto God, Virtues therefore are not of estimation in themselves, so as it may be said, O this is an excellent fellow in virtue, he hath done this and that, he hath abstained from all evil: but we must go on further to the virtue of all virtues, the fountain and wellspring of all holiness, righteousness, and upright dealing: namely that we tend to our God, seeking to honour and glorify him, and to be wholly his and under his government. When we be at that point: then is our life well ordered. But we may make the fairest show in the world, and yet if we have not respect to our God, to submit ourselves to him that his name may be exalted and magnified, & that he may have his due right at our hands: all is but leasing, be it never so highly esteemed. Ye see then in effect that the thing which we have to remember, is that when God hath showed us his works, then doth he call us to his word, telling us that that is the thing whereunto we must hold ourselves without wandering here and there: and thirdly that if we will have our life well ordered, we must always have our eye upon the thing that he commandeth. And how is that? Even to honour him in such sort, as we come to him with a free and clear hart, to serve him, & to dedicate ourselves to him: & also but among our neighbours without working any deceit or wrong to any man, & without overshooting of ourselves into any outrage. But yet the chief point is that God have his due, that is to wit, that he govern us, and be glorified by all our life, because it is good reason that he should have us at his devotion, and that we should be subject to him, forsomuch as we be beholden to him for all good things. And we must not only do so because he is our maker and hath sovereign dominion over us: 
 but we must also love him because he is our father. And again, seeing he bestoweth so many benefits upon us: we ought at leastwise to yield him his due reverence.  
And that is the cause why Moses addeth in the end, God will bring thee into the Land which he hath promised thee, a rich and wealthy Land, a Land that is full of all good things, wherein there is plenty of wheat, barley, wine, honey, and Oil, and of alother things. And this is said to provoke the people the more, to the fear that was spoken of before. For truly if we feel nothing but rigour at Gods handle: we may well yield to him, but it will be but perforce, it will not be with a free will, there will be nothing but hypocrisy in all our life. Indeed we will not fail to pretend a fair countenance of serving our God: but our doing of it will be by constraint, like as they which have done evil may well go on still, howbeit that is but for fear of stripes, and in the mean while they have no list nor good will to it. But when we have once marked well the good turns that God doth us: then are we the more moved and provoked to honour him, knowing that we ought to yield him a willing and freehearted reverence, so as our whole seeking be to make an offering of ourselves unto him, and to sacrifice even our lives to him. To that end than doth Moses allege the good turns which God was about to do unto his people. And he not only speaketh of the former benefits which they ought to have borne well in mind: but he saith also, when thy God shall have brought thee into the Land: then put forth thyself to serve him with the better courage, accordingly as he goeth through with his benefits towards thee.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to touch us in such wise, as we may be drawn to true repentance: and that forasmuch as we be wretched creatures that have need to be sustained by him every minute of an hour, we may resort to his bountifulness, assuring ourselves that although we had all the abundance of the world, yet could we not be sustained and nourished by it, except his hand were stretched out over us to bless us: and therefore that we may depend wholly upon his blessing, & upon his grace, and draw out of that fountain of his which can never dry up: and that when we are once filled therewith, we may learn to thank him for his gracious goodness, so as his feeding of us here beneath, may not tie us to this transitory life like brute beasts, but rather make us to know that we must always travel towards the heavenly life, whereunto it may please him to guide us, & to bring us ever nearer and nearer unto it, until he have brought us fully thither, for the sake & by the means of his well-beloved son our Lord jesus Christ. That it may please him to grant this grace, not only to us, but also to all people and Nations, etc.   

On Wednesday the xxj. of August. 1555. The threescore Sermon, which is the third upon the eight Chapter.  
10 Thou shalt eat and be filled, and bless the Lord thy God for the good land which he shall have given thee.  
11 Take heed that thou forget not the Lord thy God, in not keeping his commandments, Laws, and Ordinances, which I command thee this day:  
12 To the end that when thou shalt have eaten and been satisfied, and have builded fair houses and dwelled in them:  
13 And that thine Oxen and sheep are multiplied, and thy silver and gold are increased, and all that thou hast is multiplied:  
14 Thy heart do not then swell, and thou forget the Lord thy God which hath brought thee out of the land of Egypt from the house of bondage.  
If God command us to be patiented in adversity, we think it a hard thing: and yet is it good reason that we should pass that way, seeing we have a pattern and image thereof in our Lord jesus Christ, unto whom we must be like fashioned, if we will be God's children, 
2. Cor. 4.10. & 1. Pet. 2.21  nor only in suffering quietly the afflictions which he sendeth us in this present life, but also in being ready and obedient to him even to the death. Ye see then that it is a most rightful condition: and yet we on our side do find it cumbersome. And why? Because we be too nice, and ourself love doth so carry us away, that we can not abide to suffer any thing. Now if we bewray great unthankfulness and fault in this: much more do we bewray the same when we cannot so conceive of God's benefices, as to be thankful to him for them. Herein (say I) we show ourselves to be too too lewd. For if GOD deal gently with us and show himself fatherlike towards us: must it not needs be that we are worse than brute beasts, if we vouchsafe not to lift up our eyes towards heaven, to yield him some acknowledgement of his goodness. Now although this be a detestable vice: yet is it common & too common among men. And if every manlooke into himself: in manner all shall find themselves guilty of it. If there were no further than th● outward Ceremony of thanksgiving: yet is it apparent that men make none account of it. Do all men bear in mind to call upon God's name when they sit down to the table? Or when they have taken their repast, do they remember to acknowledge that they be beholden to him for their life, and for all things else that are requisite for their sustenance? Nay rather, they chop down to the table like Swine, and start up like dogs, so as there is no tidings nor remembrance of God's name among them, but to their seeming it is a spice of moonkish hypocrisy or popeholinesse to thank God. Lo how far the world is out of square. Howbeit when we have praised God both at the beginning and at the ending of our repast, yet is not that enough to discharge us. Therefore if we fail in that: we be double unhappy. For what will we do in the greater things, if we cannot perform the lesser? For this manner of calling upon God is as good as nothing, I mean in comparison of the knowledge that lieth hidden under it, and which hath a lively root, which shall be treated of more largely anon. For if men cannot find in their hearts to discharge their duty in the lesser things, as in the lifting up of their hands, and in yielding some praise unto God by some outward signs: I pray you how will they do that which is commanded them here, that is to wit, how will they bless God in all their whole life, which is the harder thing to do? Therefore let us mark, that this unthankfulness of forgetting God▪ and of yielding no sign of acknowledgement of his benefits, is an ordinary vice. But although it be so: yet fail they not to be blameworthy for it: neither let us think to justify or excuse ourselves by wicked custom as a number do, which would feign make a bucklar of it against God, bearing themselves on hand, that forasmuch as [the overslipping of thanksgiving unto God] is so common a thing among men, therefore it is lawful for them to do so also: But that will be no excuse for us, as I said afore. For although there be not a commoner thing than this lewdness of forgetting God which is daily seen among men: doth it follow that therefore their fault should not be imputed unto them? No no: but the more that one of them have hardened another, and all of them are become brutish, & have conspired against God: so much the more horrible must their vengeance be.  
And therefore let us mark first of all, that the warning which Moses giveth us here, (that is to wit, that when we be full fed we should then think upon God, th●t is to say, yield him his due praise,) is no more than needeth. For if we did it of our own accord so as every man gave his mind to it: we should not need to be put in mind of it by others. But forasmuch as we be negligent: the holy Ghost is feign to prick us forward, and to quicken us up as he doth in this text. And sith we see that the thing which God requireth of us is so reasonable, and such as we ought to have learned aforehand by nature: let us be double ashamed to continue still unlusty, and at leastwise not to be touched with such warning. It ought to shame us aforehand, that God should be feign to tell us of the thing which even little children ought to know. For seeing he is so liberal as to feed us and to nourish us: let us at the least call him our father, and show that we think ourselves beholden to him for that benefit. Ye see then how it is to our great shame, that God must be feign to stir us up to that thing, which even nature ought to have taught us. But if we continue weltering still in that brutishness: what excuse will there remain for us?] None at all:] and therefore let us practise this lesson: that when GOD filleth us. we at leastewise yield him thanks, and show that we have not forgotten the author of all welfare.  
Here a man might demand, why God saith no more, but that men should praise him and bless him in the time of prosperity? For that (as I said) is not all that a Christian man hath to do. He must proceed yet further: that is to wit, when it pleaseth God to send us trouble, anguish, poverty, sickness, in●urie, reproach, [and such other things]: we must be obedient to him, and bow down our necks in all cases, to receive his yoke & to bear it without gainsaying or striving. Therein (say I) lieth the perfect true virtue [of obedience]: namely when God shall rule us after his good pleasure, and we like well of all his doings towards us, and are ever ready to bow and to stoop unto his hand, whether it be to live or to die. And so all the service that we can do unto God, is nothing without patience. For one of the chief sacrifices that he requireth, is that we should quietly endure all the adversity that he sendeth us. And why then maketh he no mention of it here? The reason is, first because his desire is to deal gently with us. And if we on our side could suffer it: surely we should be privileged from all the adversities that trouble us. For had a man no lewd lusts in him, were he not wedded to the world, were he forward to submit himself to God● will in all things, had he no seed of vanity or pride in him, nor were he not sotted in his own delights: GOD would maintain him here as in an earthly Paradise. For his scourging of us is of necessity, because he seeth that we have need of such medicines. To be short, if we were sound in our souls: God would deal with us as with strong folk, to whom men minister neither medicines, nor pills, nor purgations, nor any such other things. But forasmuch as he seethe that we be diseased: he is feign to cut us our morsels, and to bind us to such diet as he knoweth to be good for us. He is feign to let us blood, and to give us bitter drinks, pills, and such like things. Yea and moreover he is feign now and then to sear us, when he perceiveth our diseases to be otherwise uncurable. Let us mark therefore that in this place God hath spoken according to his own nature, because he is inclined of himself to deal gently with men, and is desirous to give us our fill of his benefits, and to hold us as it were in his lap, as a mother doth her own child. After that manner would GOD deal with us, if we could bear it.  
And that is the cause why he saith, When thy God shall have brought thee into the good land, and there have filled thee with his benefits: Look● in any wise that thou bless his name. Wherefore let us mark the order which God keepeth in exhorting us to serve him. The first point is that forasmuch as he is desirous to show himself a father towards us: his showing of himself to be such a one, should move us and make us the willinger to honour him▪ & to love him so much the more: and that seeing he handleth us so gently, we also should acknowledge it and glorify him for it all our life long: and that as he is a father towards us, so we should be as children towards him. (That say I) is the end that we must begin at. But on the contrary part, forasmuch as we be wild headed children, of nature froward, unruly, & lewd: God is feign to scourge us, and to chastisse us, and tame us with beating. Sith it is so: let us learn, that if God show us an angry look & frown upon us or lift to deal roughly with us because he seethe us abuse his benefits, and that we have not honoured him as we ought to do: we must not harden our hearts against him, nor take occasion to withdraw ourselves from his obedience: neither must we play these unthrifts that forsake their father's houses, and run gadding abroad at random, as though they liked better of the gallows than of their inheritance. Let us refrain from misbehaving ourselves after that fashion against our God, and let us learn to submit ourselves mieldly under his hand, assuring ourselves that if he afflict us he hath good reason to do it. And although we perceive not the cause why he doth it let us do him the honour to submit ourselves to him, and to shut our own eyes, that he may dispose of us according to his own wisdom which is unknown to us. After this manner must we come from the acknowledgement of God's benefits, to the subjection which we ought to yield unto him, to humble ourselves under his mighty hand, whensoever he listeth to chastise us or to tame us for our stubborness, and to cleanse us of our vices and wicked lusts, and of the infirmities which he knoweth to be in us.  
And now proceeding with that which I have touched already: let us mark that it is not enough for us to pray unto God with our mouths only: but it must be as a help to convey us further, namely to the dedicating of our whole life unto him, accordingly as Moses showeth here, adding: Thou shalt not forget the Lord thy God, to despise his Commandments, statutes, & Laws, which I enjoin thee this day. Hereby he showeth us that to yield thanks unto God is a good & holy exercise: but yet it is not all that we have to do: our life must be answerable to our tongue, and as we have protested ourselves to be beholden unto God, so must we show it by our deeds. That is the cause why it is expressly said, beware thou forget notthy God by foreslowing to keep all his commandments and Laws. Now first of all Moses showeth here, whence this unthankfulness of men springeth, that they acknowledge not the party which hath done them so much good, but forget him utterly. And may that excuse us? Nay it rather maketh our fault the heynouser, when we think not upon God, seeing he setteth his goodness before our eyes, so as we may behold him therein, & we have as fair precedents of him there as if he were lively painted before us in a table, & yet we look not upon him. If God withheld himself from us, so as we found no favour at his hand, and he suffered us to linger in all manner of misery, without giving us any succour when we called upon him: yet were that no sufficient excuse, that we should not seek him. For it is the mean whereby he quickeneth us up to call upon him the more earnestly. Nevertheless, we might have some colour to say, Alas I wo●e not what to do, for God seemeth to be gone quite and clean from me, & it is no marvel though I set not my mind upon him, for I have no mean to allure me thereto. But now contrariwise, seeing he offereth himself to us, and maketh us to perceive his goodness, so as we might even feel him by groping though we were blind: must it not needs be that we be worse than froward, if we think not upon him? Yes, and yet we see this naughtiness to be ordinary among men. For why? When we be once full, we bear ourselves on hand that we have no more need of God's help. If necessity pinch us, than we come running to him. But if he send us the world at will, we become as it were drunken in our delights, all our seeking is to wade deeper and deeper, and to be short, we never come to God but by constraint. Wherein we see that all the prayers which we make unto him when he afflicteth us, are but feigned and untrue. For than we will confess well enough, that we be miserable creatures if he pity us not. But what? As soon as he hath withdrawn his hand, we never think upon him more. Therefore it is a token that all was but hypocrisy in us before, & that we were not rightly and sincerely minded. Now than we shall not fail to be the grievouslier condemned, if we forget our God when he draweth near to us. For the more good turns that he doth us, the more signs and records have we that he is willing to be our father, and to take us for his children, and that he showeth himself in such sort unto us, as we cannot but know him. If this will not move us, our cursedness is double. And therefore let us learn that when our God hath made us wealthy, we must not play the beastly folk, which despise God when they have the world at will, as who should say they had enough of their own to content themselves with all: but we must bethink us of two things. First (as I said) that if our Lord be liberal to us, his coming to us and his showing of himself so familiar & friendly towards us, is to the end we should know him the better. That is for the first point. And again for the second, let us understand that if we have abundance to day, we may be bereft of it in a minute of an hour, so as the man that thinks himself well stored, shall find himself naked, bare, and poor, in less than the turning of a hand. Why so? Because God avengeth himself of the said unthankfulnessse. And it is good reason also that he should not suffer men to forget him, when he hath showed himself after that fashion unto them. Wherefore let us understand, that when we be in prosperity we have the juster cause to call upon God, not only to show that we be bound unto him for the good that he hath done us already: but also to show that the goods which we possess were nothing, if he should not continue them and maintain us in them. These are the things which we must bear in mind.  
And therefore let us mark, that the more God poureth out his benefits upon us, the more ought we to be quickened up by them to think the better upon him. But what? We be far wide from the having of any such discretion with us: and therefore have we so much the more need to bethink us of this lesson that is showed us here, considering what hath happened in all ages. As for the unbelievers, they are often enough upbraided, that when God sends them the world most at will, 
Psal. 73.5.9  then do they most kick against him, and show themselves most stubborn and rebellious. But as touching them that call themselves believers: even in them also is the same vice blamed by the holy scripture. 
Deut. 32.15  And not without cause: for we see that even the children of God have been subject to it. What is written of Ezechias? Although he was a peerless pearl and mirror of all holiness: 
2. Kin. 20.13  yet we see that as soon as God gave him ease, 
Esa. 39.2. & 2. Kin. 13.5.  he was no more mindful to think upon him. Yea and at what point was even David himself? Seeing then that this misdealing fell even upon them the were as half Angels in this world: 
1. Sam. 11.2.  let us be the watchfuller, & let every of us labour to redress himself both early & late. And seeing there is such slowness in us, let the same spur us forward to bethink us of God's grace, that his name may be blessed and magnified by us. Yea & Moses doth expressly make a comparison here, between God's former guiding of his people, and his leading of them through the wilderness with his afflicting of them there, after he had brought them out of the thraldom of Egypt, to the end that the same might provoke them the more to be thankful unto God. For when we have once felt many miseries, & God hath delivered us from them: if it move us not the more to yield him his due praise, it is the fouler & hainouser fault. And that is the cause why Moses speaketh of it. But what? We see how the people of old time behaved themselves. After this deliverance, God delivered his people another time from the captivity of Babylon, wherein he reached out his arm after so noble a fashion, as the Prophets could never think themselves to have spoken enough of his power which he showed therein. Nevertheless, they were no sooner returned home, but every man was busy about the building of his own house, 
Zac. 1.16.17  & God's temple was let alone, 
Agge. 1.8.9  no man made account of it. It lay open to rain & snow, so as the sacrifices & all the order of the Church lay dead. And what was the cause thereof? Even private profit, which possessed all such as had received that benefit at God's hand. And how far we now adays I pray you? For if our Lord give us rest & ease, then in stead of knowing out shepherd like good sheep, we play the wild beasts with him, and fall to kicking at him. And what are we the better by remembering our former miseries? Without going any further, in what plight have they been, which at this present are well at their case and rest? And yet are they so far off from faring the better by it, that it grieveth them at the heart that any man should tell them of it. They would have all the things buried which they have endured aforetimes, & also the benefits which they have received since, and in the mean while become brutish like swine. They could find in their hearts (say I) to advance themselves against God, without being acknown that they be beholden to him for any thing: They never pass for the procuring of God's honour, neither regard they how much they be bound unto him. But every man in the mean season follows his own likings. One burns in covetousness, and another in vain glory, seeking to be advanced to authority and honour, and to be taken to be I wo●e not what. Thus ye see at what point they be, which will needs be taken to be greatest and zealousest Christians. Now then seeing it is not only among the Iewes that this foul unthankfulness hath reigned, but that we also are stained, yea and unmeasurably attainted with it at this day: Let us be sure that the holy Ghost warneth us also, & that this doctrine of Moseses pointeth at us too, Now therefore let us follow his saying: that is to wit, that our life must be answerable to our speech, so as we may show that we play not the hypocrites in praising God. Indeed the mouth must do his office, and every man must enure himself to praise God: and if we do it not, our lewdness is apparent even to little children. For they that sit down to the table, and when they have filled their bellies rise up again without showing any sign of fear or reverence to Godward, deserve to have little children to spit in their faces, or else to have dung cast upon them, as they that defy nature. For the very Asses and Oxen observe a natural order in their feeding. Such folk do spite GOD through their intemperance and excess, and finally would have his name abolished, as they show wellenough. Therefore are they very monsters, whom men ought even to abhor. But yet must we not stay there. For here is a rule given us to pray in such sort unto God with our mouth, as our life may bear witness therewithal, that our praying to him is done truly and unfeignedly. For if when we have protested with our mouth, that God is our father and showed himself liberal to us, and that we live by his grace, and that he giveth us all things which he knoweth to be for our welfare: we after we have said so, do give ourselves to all naughtiness, and take leave to exempt ourselves from all subjection: whereto shall our thanksgiving serve which we have yielded with our tongues, but to be as a bond to hold our noses to the grindestone, so as we may have no shift to help ourselves? Then let us learn to sing unto God with such melody as Moses speaketh of here: that is to wit, as our whole life agree with our mouth, and as god be honoured truly and effectually.  
Now herewithal let us mark well how he addeth, Take good heed, that when thou hast eaten and drunk thy fill, and builded thee fair houses, and increased thy cattle: thy heart do not swell, and thou forget the Lord thy God. Here Moses bringeth us to the very welhead of the naughtiness that I have touched already. Men are unthankful & forget god though he show himself friendly unto them, and their praying to him with their tongues is but feigning. And whereof cometh that? Moses saith that it cometh of that loftiness of the heart. But let us mark well, that in so saying he tanteth men's selfweening, in challenging that things to themselves which belong alonely unto God, as he will express yet better in the end: but all cannot be spoken at once. Then if God have done us any good, no doubt but it will enforce us to grant in words that it is so indeed: but yet for all that, we will not fail to father all things either upon our own wisdom, or upon our good fortune, or upon one thing or other. And therefore no marvel though we be so besotted therewithal, that we think no more upon God. For why? Is there any greater or horribler blindness, than for men to be so proud as to set up their bristles and to know themselves no more, but contrariwise to imagine themselves to be that which they be not? Now then, when men are carried away with this false opinion of selfestimation: they be so overblinded as they have neither reason nor wit, insomuch that tell them what a man can, they pass not for it, but continue still in their wilfulness. Therefore let us beware of this highmindedness which Moses speaketh of here. And that we may be the warer to keep ourselves from it: let us assure ourselves that every one of us have as it were a root of it in us, until God have rid us of it. In deed there are some to be seen which are modest, so as if God advance them to honour or wealth, ye shall not perceive any pride or change at all in them. If they become great whereas they were little before: ye shall see them hold an even hand, and continue still gentle. But wheresoever we see that: let us note that God hath wrought there, or else it were unpossible. For not without cause are lowliness and meekness fathered upon his holy spirit. When the holy scripture speaketh of those virtues, 
〈◊〉 2.  exhorting men to be mielde, 
● 〈◊〉. 18  & not to grow proud, but rather to live quietly with their inferiors: it saith that they be singular gifts of the holy ghost. Again, we see they be very rare gifts. For how do most men behave themselves when they be advanced: [M●●ldly?] Nay contrariwise we see they be intolerable, as who should say they came out of the clouds. But let them beware that they tumble not down: for there is no loftiness so high, which God cannot cast down, if men stand in their own conceits and forget themselves. Nevertheless, the world sees that this is too common, and there is a double unthankfulness in it. For first they consider not that the wealth which they have, cometh from above: but their hearts are hardened in that behalf. And secondly they fall not to consider with themselves afterward, that they be not worthy of it, to the end they might humble themselves & thank God for it. But contrariwise they be so malicious, as they could find in their hearts that all the grace of God in the world were suppressed. We see this apparently in those which cannot abide to offer God the sacrifice of praise that Moses speaks of here: that is to wit, to give over themselves unto him with all humility, & not to challenged any virtue at all to themselves.  
Now, that we may so do: let us add that which hath been touched: that is to wit, that as God chastised his people in the wilderness, so was he also their guide and leader. So then, let us mark well▪ that after he hath rebuked the pride that is in us, and told us that if God reach out his hand to advance us, our heart must not be puffed up therefore, but we must walk on still in mieldnesse and awfulness [towards God,] yea and be gentle loving and courteous towards our neighbours: he bringeth us back to consider what we were, when God vouchsafed to advance us to worship, riches, and such other like things. Now if we could take hold of this: surely whereas we set up our bristles, we would all of us cast down our eyes continually. True it is that when God hath delivered us from our miseries, we must put them quite out of our mind, even of purpose to be no more disquieted with the grief that we have endured, after that God hath once assuaged it after that fashion: but yet is it not meant that we should never think upon it more. For why? It must always be as a lookingglasse for us to hold us in awe, that we play not the lose colts. Then if a man be rich, and God have increased him, let him bethink himself from whence comes this to me? Indeed if a man be rich by inheritance: he is the more bound unto God, so as he ought to acknowledge thus, behold what a number of goods God hath provided for me even before I was borne, so as I have wherewith to content me, and although I be not one penny increased, yet have I already more than I need. Such acknowledgement ought they to yield (say I), which are wealthy by succession or inheritance. And when a man's goods are of his own gathering: let him always have this regard, I was once poor, and how am I come to the state wherein I see myself as now? It is not meet I should cast a scarce before mine eyes in this case to forget God: but it behoveth me to acknowledge his liberality towards me, and that I am beholden to his free mercy for all that ever I have. After this manner ought he that is grown rich, to bethink him of his former poverty. For it will serve to bridle him, that he shall not be so misadvised as to wax stout against God, or to deal cruelly with his neighbours, by oppressing or rejecting them that seem to be his inferiors: but rather practise this warning of S. Paul's, of applying ourselves to the meanest sort, 
1. Cor. 9. 22● & 1. Tim. 6.17.  that is to say, that although there seem to be some cause that we should exalt ourselves: yet we must yield unto them and stoop to our God. Let him that is advanced in degree think thus: Alas am I worthy of it? Hath God brought me to this for my fair eyes sakes? No: but forasmuch as it hath pleased him to exalt me, it becometh me to acknowledge what I was before. For had not God looked mercifully upon me, I should not only have continued in my former state: but also gone to decay, yea and utterly come to nought. Now if a man bethink himself after this fashion: surely he will behave himself mieldly, and not be so lusty as to hold scorn of others. And we have the more need to mark well this doctrine, forasmuch as we see that the haltiness of heart which Moses speaks of here, is not a single or double mischief, but such a one as draweth a long tail of many inconveniences after it. What is this advancing of ourselves whereas we should humble ourselves? Is it not (as ye would say) a defying of God, and a proclaiming of open war against him? Yes: but  
and serve them, and bow down before them: I protest unto you this day that you shall surely perish.  
20 As the Lord destroyeth the Nations before you: so shall you perish, because ye have not obeyed the voice of the Lord your God.  
HEre we must go forward still with the matter which Moses had touched afore, and which I have partly expounded already: which is that he telleth the people what favour had been showed them in Gods delivering of them from the bondage of Egypt, and in his leading of them through the wilderness, which things were not done but of God's wonderful goodness. For when we have been in adversity, and God hath delivered us from it, and done us good: his mercy hath the greater beauty, and becometh the better known to us, if the adversity be set before us again, and that we be put in mind of it. That then is the meaning of Moses. To the intent that the people should not fall asleep in their pleasures, he sayeth unto them, consider in what plight and taking ye were, when God reached you his hand to secure you. Consider by what means he brought you into this land where he giveth you rest at this time Be mindful of those things, and ye shall have cause to say that ye have found so great mercy, as there is no excuse for ye if ye forget it. And he speaketh purposely of the Manna, not to the same end that he spoke of it a while ago: but to do the people to understand, that they had been fed after such a strange fashion, as had not been commonly seen. Behold (saith he), ye have lived this forty years together without bread or victuals. God hath fed ye with Manna, which was a thing unknown: and he gave you a new kind of drink: for he made fresh water to come out of the dry and hard rock for you. Thus changed he the order of nature, that ye might the better perceive the presence of his Majesty. True it is (as hath been declared heretofore) that when the earth bringeth forth corn, it is through God's blessing of it, & through his breathing of that power into it, howbeit we perceive it not. For we despise the things that are common among us, and when we speak of the course of nature, we persuade ourselves that God should be excluded, and that he should bear no sway at all. Now because we be so dull: it was Gods will to alter the things that are ordinary among men, and to appoint his people to be fed with Manna, and to drink of the water which he had made to come out of the hard rock. That then served to show his people his heavenly power the better, that they might be driven to think, we be not nourished after the manner of men. Behold, God uttereth himself in this behalf, and withdraweth us from the world, as though we were going unto him, or as though the heavens were set open unto us, that we might the better behold his goodness and power, and perceive that it is he that hath delivered us, and maintaineth us.  
Finally Moses declareth how it was Gods will to afflict and try his people, to the end they should not say, It is mine own power and mine own strength that hath gotten me this abundance. And here we have to note, first the order which God keepeth in teaching his people: which is, to begin with afflictions as Moses expresseth here. And so must it be: or else we shall never be well taught, except our Lord have made us to feel hunger and thirst, and to endure poverty and adversity. We know what pride is in men by nature: they be wedded to themselves and stand in their own conceits, and until God have subdued them by force, they be besotted with vain selfesoothing. Moreover when they be full fed, they fall to kicking against God and acknowledge him not for their master. Therefore to bring us to lowliness and obedience, God is feign to afflict us. Mark that for one point. And God maketh this trial that Moses speaketh of, not for that he needeth to search us, as I have declared heretofore: (for mortal men are feign to make some trial, because they know not what is in folks hearts: But God hath no need thereof: all things are known unto him:) but he speaketh after the manner of men when he layeth things open, and discovereth them whether there be any feigning or hypocrisy in them, or whether their heart be right, so as they walk roundly and sound. When God discovereth & bewrayeth these things he is said to search, examine, and try men. Howbeit his so doing is not for himself, but for us. For we see how men stand in their own conceits, bearing themselves on hand that there is nothing in them but perfect virtue and holiness: but if God nip them a little, by and by the bile bursteth, and out comes the poison. Thus ye see why it is said that God trieth us.  
And here we have to bear in mind, that if God afflict us oftentimes, we must not think it strange, considering the needefulnesse thereof. For if he should let us alone in our delights, and handle every of us according to our own liking: what a thing were that? We would never submit ourselves under his yoke, we should not know what it is to fear him, we should not skill what it is to humble ourselves under his hand, we should not know what it is to call upon him, and to seek all our welfare in him. Seeing then that afflictions are so beneficial: let us learn to bear them patiently, and to submit ourselves to them willingly, though they go against our stomachs. Here is express mention made of humility and obedience. For first of all, if men continue in their loftiness: they cannot bow to obey God & to serve him, but they will needs have the bridle laid lose upon their neck, & be let alone to follow their own wicked affections and lusts. Ye see then what stubborness is rooted in us, until God correct it by mainforce. And so there is no obedience, unless men be beaten down with main strokes, neither is there any lowliness in them, till then. And why? Because they soothe themselves, and take marvelously upon them, bearing themselves on hand that they want nothing, but that they be very able men, until God have proved the contrary upon them. And that is the thing which Moses expresseth in this text when he saith, It was Gods will so to afflict thee. And to what end? To the end thou shouldest not say, It is mine own strength and mine own power that have gotten me this abundance. We see that when GOD suffereth the order of nature to proceed, he that is rich thinketh not that his wealth cometh from heaven, or that God did set any hand to it: but he saith that all came to him by inheritance, or by succession, or that he hath gotten it by his own travel and policy. Thus do men ever advance themselves, until our Lord show them that they be nothing, nor nothing can do, and make them to feel it spite of their hearts. Therefore were the people of Israel fed after a wonderful fashion by the space of forty years together in the wilderness, to the intent that when they were come into the land that had been promised them and did eat meat, they should think thus: True it is that as now God giveth me meat, but it was not always so: the time hath been that he fed me with Manna: therefore must I needs conclude that mine own power hath not purchased me the things that I possess: I cannot say that I myself am the founder of them: I must do homage to my God for them, and hold them all of him: I must accept them as of his free gift, that he may let me enjoy them still: for I am worthy to be bereft of them, if I acknowledge not that they come of him. Now albeit that this instruction served for the people of old time: yet belongs it also unto us, to the end that such as possess goods may understand, that they have none other interest in them, than because God hath blessed them, and powered out his favour & bounty upon them. True it is that God respecteth not the worthiness of men in this case: for oftentimes he giveth riches to the wicked, to the intent it should turn to their sorer condemnation▪ Forasmuch as he hath showed himself so liberal towards them: they must come to accounted & be punished double, if they benefit not themselves by the favour that was showed them. Yet notwithstanding we must take this for a general rule, that men attain not to riches by their own power, wisdom, or travel, but only by God's blessing, whereof it hath pleased him to give a continual precedent, which serveth not only for the jews but also for us, so as it behoveth us to understand, that although some seem to be enriched by their great diligence, yet is it God's blessing, which worketh with them after that fashion: and that whereas othersome are rich before they be borne, so as their ancestors have purchased them great possessions, yet do none of these things happen to them by chance, but God's providence overruleth all. We must (say I) refer all these things to that which is told us in the Psalm: 
〈◊〉 127.2.  namely that a man may well rise early and go late to bed, drink water & eat brown bread not half his fill: & yet shall he nothing avail by it, unless God reach out his hand and goodness. On the contrary part, sometimes he will cause goods to light upon his children as they lie asleep. And that showeth us that men beguile themselves, if they think to enrich themselves by their own power: and that they be stark mad if they become proud, as though their goods came to them by their own means. For in so doing they blaspheme God, & rob him of his peculiar honour: & therefore is it good reason that they also should be bereft of the things that he hath given them. As for example, if a Vassal should step up against his lord to whom he hath promised fealty & homage, & refuse all the duties that he is bound unto: his goods should be seized, & he be turned out of all that ever he hath, & well worthy. Now behold here, God dealeth his benefits unto us as unto his Vassals, reserving the royalties still to himself, so as he will be known to be chief Lord of the fee: & it is good reason that he should be so, specially seeing he doth it not for his own benefit but for ours. Now if we be so malicious and froward as to defraud him, & to set him besides his right: should he not bereave us of the goods that he had given us and make us poor again, that he may drive us of force to sue unto him? Yes: & so ye see whence the changes come which we behold in the world, that whereas a house is rich and wealthy and never like to decay: a man shall be at his wits ends to see it consume and ebb away. I speak not only of houses of mean Citizens: but also of the houses of great Lords, which have so many thousand pounds of yearly Rent: it is a wonder to see how they waste away, first to the half, then to a third part, & finally to nothing. And how may this come to pass? It should seem that God makes pastime, and taketh pleasure in turning of worldly things upside down: howbeit, that is because of our unthankfulness. For as much as men hold not the things with good conscience, which he hath put into their hands: it is meet that they should be dispatched of them. Therefore it standeth us so much the more on hand, to mark well this doctrine that is contained in these words, Thy God afflicted thee, yea even of purpose that thou shouldest not now say, It is mine own hand that hath gotten me this abundance. That if love & good will cannot persuade us to come to so much reason, as to glorify God by acknowledging ourselves to hold all things of him: at leastwise his scourging of us may make us to think it, and drive us by some means to be mindful of his grace, so as we may far the better by the examples that he hath given us at all times, and not only have an eye to the things that we have seen in our own life, but also to the things which are reported to us in the holy scripture, to have been done long ago: I say let us call them to remembrance, because God will have them to serve for our instruction. Now if we be unthankful to our God in these small things: what will we be in the greater things? [much more unthankful,] as the world seethe. And if we have need to be tamed by afflictions,  
own. And therefore when we think upon the corruption wherein we be by the sin of Adam, and consider that God hath cleansed us from it: 
Rom. 3.26. & 5.15. & Eph. 2.8.9.  let us assure ourselves it is Gods free gift, as well as is his continual maintaining of us, and his strengthening of us at our need.  
After that Moses hath spoken so: he addeth, That if the people turn away from GOD and serve strange Gods: God will be angry with them, and they shall perish as the people did whom Bee was about to cast down before them. You shall perish after the same manner saith he. Moseses adding of this threat, is to waken them up the better, which cannot think upon God when they be too full fed with the good that he hath done them. And it happeneth well near continually to all men, that if God warn them gently, and deal friendly with them, and let them sit at rest as it were in his lap: than it is no speaking to them: for they give him the deaf ear, and abuse his favour by tempting his patience, and the more that he spareth them, the less do they seem to regard his love and favour. Therefore doth it behove men to be wakened and quickened up with threatenings. It is true, that God endeavoureth as much as is possible to win us by gentleness and not by constraint. But when he seethe us so hard-hearted, that if he speak gently unto us, we make but a mock of his doctrine, and vouchsafe not to think upon it: then doth he add threatenings. After the same manner dealeth Moses both here & in many other places, and it is the common order of speech of the holy Ghost throughout all the holy scripture. Then let us mark well, that God for his part is loath to speak otherwise than gently unto us, and would feign so waken us as well should come to him willingly. But our naughtiness and lewdness bewrayeth itself, in that in stead of coming to him, we retire from him. Seeing he allureth us gently, speaking to us as a father, or rather as a mother to her little children: must it not needs be that we be too froward, when we turn our backs upon him, and despise him for showing himself so loving to us? Yes: & yet is it an ordinary vice among us. And therefore let us not think it strange, though we hear thereatninge oftentimes in the holy scripture, and that God setteth his wrath before us: & that we be so rebuked when we come at Sermons. For why? Let every man look into himself: and if God should always set his promises afore us & say, come my children, come: let us see if that would suffice. Nay contrary wise we see how every man abuseth such goodness. And therefore whensoever there is any sharpness or vehemency in the doctrine that is set forth unto us in the name of God: let us understand that our naughtiness requireth it, and that without it we should continue still in our filthiness & rot in our own dung, so as there would be no means to pluck us out of it, because every man delights in his own destruction. And if we were not afraid of God's judgement, never would any of us all play the judge towards himself, but we would think ourselves to be scaped out of God's hand, and every of us would wink at his own faults. Fo● although God cite us to his judgement seat, & indite us there to make us ashamed: yet cease we not to sleep still in our sins. And what would we then do if we were not threatened? So than it is not without cause, that the holy Ghost having used gentleness, falleth to roughness. For it is meet that men should be so dealt withal, and that God should not only wring them by th● ears, but also strike them hard, to the intent to bow them, that they may yield themselves teachable and be disposed to come unto him, which thing they would never do with their good will.  
And now Moses saith expressly, If ye forget the Lord your God, and go after strange Gods: Whereby he doth us to understand, that inasmuch as the Israelites had been trained in the sound doctrine, and in the right religion: they could not turn away to superstition and idolatry, but through unthankfulness in forgetting God. For why? If God have once taught us his truth, and manifested himself to us: it ought to suffice us, because it is so great a light as we cannot go amiss, but of wilfulness. If a man that walketh at noonedayes do run against a stone or tumble into a ditch, can he say I see it not? He seethe plainly, and besides that, he hath the Sun to guide him: and how can he then excuse himself? Even so is it with us: When God hath enlightened us by giving us his word, we can no more walk in darkness, insomuch that if we rush against any thing, it is through our own wilfulness: and if we fall into the ditch, we ourselves are too blame for it. That is the thing which Moses meant in saying, If ye go after strange Gods, ye forget the Lord your God, The poor Paynims that were in those days, had more to excuse themselves withal than the jews had, 
 because God showed not himself unto them. But forasmuch as the people of Israel had received God's law, so as he had set them in the way of salvation: they could not say We know him not, according to the solemn protestation which we shall see that Moses maketh in the two and thirtieth Chapter. 
 I call heaven and earth to witness this day (saith he), that I have set you in the way of salvation, so as ye cannot henceforth allege that ye have not heard any thing, or that if ye had been taught, ye would have done your endeavour to live according to Gods will. I have showed it you sufficiently, therefore follow it.  
Now must we benefit ourselves by this doctrine, and apply it to our use nowadays. For the Papists, Turks, and Paynims live in ignorance, and no marvel at all. True it is that yet for all that they shall not fail to be condemned before God. 
 But yet are we much more blame worthy than they, if we stick not to our God. And why? For he hath sent us the pure doctrine of his Gospel, he hath voutsafed to give us the understanding of his truth, so as we may now discern between good and evil. Now if we turn again to our old superstitions, can we say we were deceived through ignorance? No: but God will always hold us at this bay, that we have forsaken him like backslyders, and broken our faith like perjured and disloyal kaytifes. Ye see then that the thing which we have to mark upon this place, is that when God hath manifested himself to us by his word, so as we know the way of salvation: it behoveth us to be the more circumspect, and to hold ourselves the faster to the pureness of his doctrine. For if we serve from it, it is because we have forgotten our God, that is to say, we have wilfully turned our back upon him, and forsaken him after our knowing of him. In deed this is laid to the charge of all men in general, I mean even of the ignorantest: for God manifesteth himself to all men, 
Rom. 1.20. & Deut. 4.7.12. Hebr. 1.1.2.  even by heaven and earth though he do no more. But here the case concerneth God's word, which is the familiar manner of showing himself to us. And had we this lesson well printed in our hearts so as we could bethink us to benefit ourselves by the things that are showed us nowadays in the Gospel: we would never forget our God, to step aside after superstitions.  
Notwithstanding, let us mark by the way, that if other sins be intolerable before God: he abhorreth idolatry and the corruption of his service above all other crimes. In deed if a man that knoweth the Gospel do give himself to deceit and extorsion, or be full of pride, cruelty, and malice, or cast himself into whoredom and other filthiness and infection: God will surely punish him: for it is too great a provoking of him, when we defile ourselves so, after he hath sanctified us. But if we decline to idolatry: that is not a private offence, springing only of infirmity that carrieth us away: but it is an utterrenouncing of God, it is a giving of him over, as though we intended to have no more to do with him. And we must mark moreover, that although an upright, honest, chaste and sober conversation be a part of God's service: yet the chief serving of him, is to put our trust in him, 
〈◊〉 22.37. ●.  to honour him, to call upon him, and to profess him to be our only God. But when we fall to making of idols, and set them up in his place: is it not a robbing of him of his Godhead? Can we make any more open war against him? Is it not all one as if we would pluck him down from heaven, and put him from the government of the world? Yes. Seeing then that the corrupting of God's service bringeth so horrible confusion: let us not think it strange that Moses should tell the Israelites here, that if they gave themselves lewdly to idolatry, God would consume them: Yea and that not by gentle and favourable means as in way of chastisement: but by rooting of them out quite and clean, a● the people should be rooted out which had dwelled before them in the land that he had promised them. The ●hing was not yet done but yet Moses speaketh of it as of a thing that was most certain to them. And surely Gods promise aught to bear great sway with us, when he behighteth us any good: and so ought his threatenings to be taken to be as sure, when he cannot draw us to him by gentleness. And that is the cause why Moses saith, I protest unto you this day. Now by this saying we be warned that God taketh as it were a solemn recognizance of us, when he sendeth us his word: and that the faithful preaching thereof is as an open proclamation to summon us and to cite us. Like as when a man refuseth to do his duty, then to the intent he may answer to the Law, he is cited, and his adversary commenceth suit against him: even so doth God deal with us. For (as I said afore) he desireth no more but that we should come to him by gentleness and friendly dealing. But yet if we be slow and negligent, so as he cannot allure us to him: them doth he enter his suit and make protestation against us after this manner: well then, I have done what I could to win you, and yet notwithstanding ye have been stubborn still towards me, and therefore I protest against you. He sendeth his ministers as his proctor's, yea and he sendeth them with solemn commission, as if some Notary were by to make a public instrument, [as if he should say,] I protest against you that it was not long of me that ye were not rid out of the destruction wherein ye are: if ye perish, the fault is in yourselves. Wherefore let us mark this well, to the end that when we come to a Sermon, or read the holy scriptures, if we find any sourness or vehemency that grieveth us: we do not therefore forbear to receive the things that are told us in God's name, assuring ourselves it is the greatest benefit that can befall us, to suffer ourselves to be so rebuked by God's word, forasmuch as it bringeth us to him by repentance. And therefore let us see that we be not bereft of such a benefit by our own lewdness.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, so as we may be brought to true repentance, to mortify all our wicked lusts, that we may be wholly subject unto him, desiring nothing but to please him in all respects, and to lead our lives according to his holy commandments: and that although we be weak, yet we may not cease to go forward still towards our ways end through his power, assuring ourselves that he will have his hand continually stretched out over us to strengthen us, until he have given us full victory over all assaults, and finally taken us up into the glory which he hath promised us in the kingdom of heaven. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, etc.   

On Tuesday the xxvij. of August. 1555. The Lxij. Sermon, which is the first upon the ninth Chapter.  
Harken O Israel, This day shalt thou go over jordan, to enter possession upon Nations greater and mightier than thyself, and upon Cities that are huge and walled up to heaven,  
2 A people great and tall, even the children of the Enakims whom thou hast known, and of whom thou hast heard say, who is he that can stand against the children of Enacke?  
3 Know thou therefore this day, that the Lord thy God goeth before thee as a burning fire: he will destroy them and subdue them before thy face, he will drive them out and rid them away, as the Lord hath said to thee.  
4 And when the Lord thy God shall have cast them out before thy face: say not thou in thy heart, The Lord hath brought me into this land to possess it, for my righteousness sake: for the Lord hath driven out these Nations before thy face for their wickedness.  
5 It is not through thine own righteousness or for the rightness of thy heart, that thou art come to the possession of their Land. But for the wickedness of those nations, hath the Lord thy God driven them out before thy face: and to perform the word which the Lord thy God swore to thy father's Abraham, Isaak, and jacob.  
6 Know thou therefore that it is not for thine own righteousness that the Lord thy God hath given thee this good land to possess: for thou art a stiff-necked people.  
WE have two extreme vices in us. The one is that if God promise us any thing, and we find it hard: we be utterly dismayed, & to our seeming there is no way for God to perform the thing that he hath spoken: wherein we deface his power, and yield him not his due honour. For as soon as God hath said the word: although the thing seem utterly unpossible: 
Psal. 33.9.  yet ought we to conclude, that he will find means well enough to bring it to pass. And why? For his power is infinite and ought not to be measured after our imagination. 
Rom. 9.19. Esa. 40.18.  Therefore we must glorify the Lord, saying: Alas my God: in deed I am at my wits end in this case: but I leave the matter in thy hand, thou canst work after such a fashion as I cannot now comprehend. But in stead of honouring the Lord after that manner, we be full of doubting and unbelief, and fall to scanning whether God will be as good as his word or no. And if any let come in our way, we think we be disappointed of our hope▪  
Also there is another extremity on the contrary part: which is, that when God hath brought things to pass, and matters are dispatched, we father the doing of them upon ourselves, as though God were no body, and forgetting the perplexity wherein we were before, we besotte ourselves with fond overweening, to set out our own praise. Thus is God rob of his honour two ways: and it is our manner of dealing in all cases.  
For as I said, if we think the thing to be hard: we persuade ourselves that it shall never come to pass: And when it is done, we deface his working, and endeavour to take the praise of it to ourselves, and we be so unthankful to him, that we would have him plucked out of his seat. For this cause Moses maketh such an exhortation here, as wherein he reproveth both parts. For on the one side he saith, Harken, ye be now at the point to enter into the land that was promised you. Now I am sure you will be afraid: for ye must fight against great and strong Nations, which do far surmount you every way. It may be therefore that ye will be dismayed and out of hart, and thereupon turn head, so as ye shall be disappointed of the heritage that God hath promised you. But pluck you up a good courage in him, and assure yourselves that it is through his power that you must conquer the land of Chanaan, your God will be your guide: and ye must understand that he is a devouring fire, to consume all your enemies. Therefore be not afraid for any thing that ye shall see, but assure yourselves that the power of God passeth all capacity of man. Now then, if you find yourselves abashed: stay, and let God go through with his work, and he will show that he can (without help of man) consume all those against whom he hath armed himself in his wrath. Be mindful therefore of the power of your God, & trust thereunto, and be bold to rest upon it. That is the first point which Moses toucheth here, and it serveth to correct the said distrust withal, namely, that men look no further but whether a thing be easy or no, & thereupon conclude so fond, that they make not such account of God as they ought to do. Beware (saith Moses) that ye imbace not the power of your God, through any imagination of unbeeliefe.  
And afterward he cometh to the second part, and telleth them that when God shall have given them the upper hand of their enemies, they must not boast themselves of it, as though it proceeded of their own worthiness, desert, ability, power, or skill. And why? For God (saith he) will drive out those nations because of their wickedness. And to confirm this withal, I have told you already heretofore, that determinate sentence was concluded & given against those nations, 
Gen. 15.16.  four hundred years afore, and that God had tarried patiently for them, to see if there were any amendment and conversion. But when they continued hard-hearted still, and that the mischief increased more and more: was it not reason that God should execute his judgement? Yes verily. So then the jews are warned that they should not be puffed up with any vain selfeweening, as though they had been worthy to be placed in the land of Chanaan: but rather consider that God executed his vengeance upon those nations for their evil life, & therefore that they which should succeed them, aught to humble themselves the more. And moreover, that if they compared themselves with their enemies, there was no cause why they should think themselves to have the better case, or that they ought to be preferred before them: I say, there was no cause why they should have any such conceit. For Moses telleth them, that the covenant which God had made with their fathers, was concluded long afore any of them were borne: whereupon it followeth, that God had no respect to their deserts. I have told you moreover that the same covenant was freebestowed: for it was not grounded upon any service of men, but God's intent therein was to set forth his own goodness and mercy. Ye see then that the Israelites are bereft of all power and glory, and that all worldly loftiness is here beaten down, so as only God must be known to be good and righteous, and men are bound to him in all cases, insomuch that they must keep their mouths shut, and not boast of their own power or virtue, as though they were folk of good ability. That in effect is the thing that is treated of in the text which I have rehearsed.  
And these two vices which Moses rebuketh, reigned not only at some one time: but they reign still at this day, and we have them rooted in our nature. Therefore let us mark well that this doctrine is directed to us at this day, and that it behoveth us to benefit ourselves by it. So then, as touching the first point, let us call to mind the lesson that is showed us by the example of our father Abraham, 
Rom. 4.18.20.21.  when it is said, that he believed beyond hope, giving glory to him that had made the promise, in believing him to be able to bring the same to pass. Lo here a general rule for all the faithful: which is, that if they purpose to lean unto God's promises, they must not deem of them after their own wit and imagination: (for what a thing were that?) but they must assure themselves that God hath means in his hand, which are unknown to them, and which they conceive not, and that it is enough for them to have his word, which is the infallible truth. This reacheth very far: but it shall suffice for this present, to gather a short sum of it. For when God calleth us to him, if we consider but what we ourselves are: surely we shallbe utterly dismayed. As for example, when God promised issue unto Abraham, he was a man already decayed and sore broken, as well with age as with travel that he had endured. His wife also was past the age of childbearing, and moreover she had been barren all the time of her life: it might seem then that God had mocked him in promising him issue. But what? he had not an eye to his own body which was foworn and broken with age, (as sayeth Saint Paul:) neither had he an eye whether his wife were able to conceive or no: but seeing that God had spoken the word, he rested thereupon, assuring himself that forasmuch as God is faithful, he should not be disappointed in trusting unto him. And after the same manner must we deal, seeing we have so fair a looking glass. For (as I said) if we have an eye to our own frailty: in respect of our bodies we be but carrions and rottenness: and yet doth God promise us the glory of his everlasting kingdom. Doth the thing seem possible to us? yet than we fail of our duty every minute of an hour: and yet doth God promise us such strength as shall get the upper hand of the whole world. Let Satan do the worst he can, and let all the powers of hell embattle themselves against us: and yet shall we never be overcome. Where now shall we find this strength? So than it may seem that GOD dallieth with us, when he promiseth us the things which we cannot conceive, ne reach unto by our own understanding. But what? We must mount up higher, and we must submit ourselves to him with such humility and subjection, as to acknowledge that he is able to perform his promise towards us in all things whatsoever he hath spoken. And how? We know not that: that passeth our capacity: but let us have our eye upon God. For the chief honour that he requireth at our hands, and the very sacrifice that he requireth, 
1. Sa. 15.22.  is that we should acknowledge his word to be the very undoubted truth, notwithstanding that our wit and imagination tell us the clean contrary. And that is the cause why the Prophet Abacuk sayeth that he will go up into his tower to keep watch. 
Abac. 2.1.  When the case concerneth faith, we must not stay here beneath upon the earth, neither must we look but before our noses as they say: but we must learn to go up into our tower, that is to say, to discharge ourselves of all worldly encumbrances, and to consider, that if we have not pitched our anchor in heaven as the Apostle sayeth, 
Hebr. 6.19.  we shallbe tossed with such storms and whirlwinds, as will swallow us up. Look me upon them that sail on the sea. If they spy a storm, they cast Anchor, for that is their trust. Though there come never so great waves, and although their vessel be weatherbeaten and driven to and fro, yet doth their Anchor preserve them. And he useth this similitude, to show us that our anchorhold must reach up into heaven, and that we must conclude boldly, that Gods saying of the word is enough. For he is not variable as mortal men are. Again, he is not lavish in promising fond, without knowing whether he be able to perform or no. But if he speak a thing and perform it not out of hand: let us assure ourselves that his meaning is to humble us thereby, though we conceive not his dealings. And therefore let us remember at one word, that we must take God for our guide and leader all our life long. If we be weak, let us lean unto his strength. If we have strong and mighty enemies: let us hope that being under the keeping and protection of our God, we shallbe preserved from all danger, and our enemies shall not be able to do any thing against us.  
And now let us apply this doctrine to our own use two manner of ways. For we be assailed on all sides in this world, both in body & in soul. We see what the Church of God is nowadays: we be but a small handful of folk, and our enemies are a huge multitude: they seem able enough to eat us up at one bit: we be like sheep without any strength, and they be like ravening wolves full of cruelty, they have all the might and power of the world on their side. Thus ye see in what plight and taking the faithful are at this day. Nevertheless sith we hear that our Lord broodeth us under his wings, and willbe the preserver of our life, assuring us that he willbe both a wall a rampire and a ditch unto us: let us trust thereunto, and not doubt but he will preserve us. Although the world practise what it can against us, yet shall we be always safe, so we flee for refuge to our God, and ground ourselves upon the promise that he hath made us, which is, that both our life and our death are precious in his sight. 
Psal. 116.15.  And that is the cause why Moses useth this preface: Harken O Israel. It is not a needless speech: but forasmuch as we be tempted to unbelief, and cannot hold ourselves to God and stick to his promises, because the cumbrances of this world have gotten the upper hand of us already: therefore doth God exhort us to hearken to his word, and he wakeneth us up, to the end we should not lie still asleep, but understand, that he is able to overcome all the dangers wherewith we be besotted and assailed in this world. Now then, as concerning our worldly enemies, which practise the destruction of our bodies: let us not doubt but God is able to withstand them. Again, there is the devil, there are infinite temptations, 
Rom. ●. 5.  and we have war every man within himself, so as sin dwelleth in us which is the worst and deadliest enemy that we have. But yet let us not doubt but we shall wellenough wade out, seeing it is said that God will be our leader. For although our strength be weak or rather none at all: yet will God reach us his hand, so as we shallbe unvanquishable. And when it seemeth that we should be utterly overthrown: we shallbe held up by the power of our God. Therefore let us put our trust in him: let us rest upon his promise: and let us not be afraid that we shallbe deceived. On the contrary part we cannot trust to ourselves (be it never so little): but God will laugh such overweening to scorn: insomuch that if we put our trust in creatures, 
Psal. 〈…〉  we must needs be deceived and beguiled. But if the case concern the yielding of glory unto God: let us not be afraid, that our boldness shall turn us to shame, as the Scripture saith in a number of places.  
And Moses plainly sayeth here, that God will be their leader, yea, and even as a consuming fire to destroy all things that shallbe against them. This is not added without cause. For when we be disposed to further our own fearfulness, we exalt the power of our enemies above measure, and of little dwarves we make Giants. And what will we do then, when our enemies be tall and strong in deed? We willbe much more astonished at them. But yet doth Moses tell us here, that we must not feed such doubts and distrustes. And for the same cause he useth this similitude, that Gods fight for us shall not be after the common fashion: but that he willbe as a fire to devour all. Albeit then that we have neither sword, spear, gun, nor other artillery: yet let it suffice us to know, that God hath means enough to help us withal, which we know not of. And because this cannot be so well expressed as were requisite: he sayeth that if we see a fire, we know it is able to burn up a forest, a city, or a whole country: and therefore we ought not to doubt, but that God is strong enough for our enemies, seeing he is a consuming fire. So likewise, when David intendeth to comfort himself in the midst of his greatest troubles, so as he seemeth to be hemmed in on all sides, and ready to be swallowed up into the gulfs of hell, we hear how he oftentimes sayeth that God is a consuming fire, 
Psal. 〈…〉  & assureth himself that all they which set themselves after that fashion against him, shallbe consumed thereof, and they that conspire his death shallbe devoured of that fire which consumeth all things. After this manner must we put this saying of Moses in practice. And from hence hath David drawn his said doctrine, as from the fountain that served all the other Prophets to gather right comfort of, wherewith to resist and overcome all the troubles that could befall them: and the same also is the cause why Moses declareth that God is a consuming fire to dispatch all the enemies of his people. Also David fleeth thereunto for refuge, whensoever he seethe great armies imbattled against him, so as he is as a man past hope [of victory,] and is as good as banished out of his own country, yea and moreover there are so many that practise his destruction, that he is vexed out of all measure. Ye see then that he is as a wretched man in utter extremity, and as a silly creature past hope of recovery: and yet for all that, he ceaseth not to make his boast, that he will never be afraid as long as he hath God on his side. And after the same manner doth Saint Paul conclude: If God be on our side, 
Rom. 8.29.  who shallbe against us? Not that we shall not have store of enemies: but that they shall not be able to prevail against us. They shall make their triumphs aforehand, but the victory shall go with us, if we have God for our defence. Now we see the reason of this similitude. In the fourth Chapter of this book Moses used the like saying, but it was to another purpose. For there his meaning was to stir up the people to fear and wariness. 
Deut. 4.24.  And in deed we have need to know that God is a consuming fire two ways. The one is the same that we have seen in the fourth chapter, which is also alleged by the Apostle in the Epistle to the Hebrews, who expoundeth this text faithfully, 
Hebr. 12.29  saying: My friends, it is a dreadful thing to fall into the hands of the living God: let us beware how we dally with such a Lord, and let us receive his word with all reverence, or else we shall find therein that God is a fire to consume us. In deed when God cometh to us and calleth us unto him, he allureth us graciously, and he showeth us all manner of gentleness and fatherly loving kindness. But yet howsoever he deal, his meaning is not that men should abuse his goodness, as we see these scorners do, of whom there is ever too great store. We see a number of scorners in these days which scoff at God's word, bearing themselves on hand, that he which reigneth in heaven, hath no authority over them. They overshoot themselves with desperate malapertness, and bewray themselves to have no more religion than dogs, & yet they persuade themselves that they may mock with God after that fashion in all matters, & yet notwithstanding that they shall scape unpunished. Now forasmuch as men are so thankless, & do set up their hellish bristles against god to despise his goodness, it is said, that they shall feel him to be a consuming fire. Although he show himself a father, & avow us to be as his children, so as he will hold us & nourish us in his lap, of purpose that we should behave our selves mildly towards him, & yield him his due honour and love: yet if we abuse his gracious favour, so as we yield him no reverence nor subjection: then in steed of feeling his fatherly loving kindness, we shall find him a consuming fire to devour us. Thus ye see how we must first of all take hold of that which Moses sayeth here, to the intent we may live in awe, fear, and humility, and always hold ourselves under the yoke and obedience of him that hath adopted us, and be true children towards him as he is a father towards us.  
Howbeit let us mark herewithal, that he is a consuming fire to devour our enemies. When we see our enemies threaten us, and that they become proud and stately against us, so as it may seem that they should destroy us with their only looks: let us take hold of God's power to comfort us in all our afflictions, and let us consider that it is enough for us that God is a consuming fire. Thus ye see how we must apply this doctrine to double use: first, that it may be as a bridle to hold us in awe and subjection under our God: and secondly that it may be as a bulwark to outstand all temptations. When we be stricken in fear, because we hear that our enemies do practise all that ever they can against us: and that it is in their hand to overthrow us and destroy us: yet let us come still back to this point and say, Well then, and what shall our God do? Think we that he fits idle in heaven? In deed it may well be that for a time he will suffer us to be vexed, and to have our necks under the sword, and to be as silly sheep led to the slaughter: but yet for all that, our life is precious in his sight, because he hath chosen us to be his heritage. And although he suffer us to be troubled for a time: yet in the end he will make us to perceive that he was always at hand with us, so as we shall have continual cause to glorify him, specially when we shall see that he shall have overthrown all those which now have their whole swinge against us, in comparison of whom we be nothing at all. Thus much concerning the saying wherein God is called a consuming fire.  
Now Moses cometh to the second matter which we have touched, which ought to be well marked: namely, that when God hath helped & succoured us, and done more for us than we looked for, or than our wit could conceive: we must yield him his deserved glory, so as we be not sotted with pride and overweening, to challenged that to ourselves which belongeth alonely unto God: let us beware of such unthankfulness. Again, let us not imagine that God serveth his turn by us, in respect of any worthiness of ours: but let us understand that his choosing of us is only in respect of his own good will. We shall not find any deserving at all in ourselves in this behalf: but it is of his only free mercy, which he will have us to magnify above all things.  
True it is, that Moses speaketh here of the land of Chanaan. But if men cannot deserve any thing in this world in respect of transitory things: how shall they deserve everlasting life? If I cannot win a little piece of ground: how shall I win a whole realm? So then, let us mark that of the things that are said here, we must gather a general doctrine, which is, that if the children of Israel were put in possession of the land that had been promised them, not for their own righteousness sake, but through God's free goodness: it is much more reason that when we speak of the heavenly life, and of the inheritance of the heavenly glory, we should not dream upon any power of our own, but acknowledge that God hath uttered his righteousness and showed his goodness in his vouchsafing to choose us. And let us mark well the arguments and reasons which Moses allegeth here, to pull down all pride withal, that men might not take occasion to vaunt them selves. God (sayeth he) hath driven out these people before you. That is one point. So then, will we be rid of all vainglory? Let us behold ourselves advisedly in those whom God punisheth, and against whom he useth his extreme rigour. Are we any better than they? In deed a number of us can well flatter ourselves: but yet we reckon without our host, we come all of Adam's corrupt race, we be all forlone and damned by nature. What is to be done then? Surely if we consider well what we be: it will suffice to beat down all our presumption. It is said in the proverb, that he which knoweth himself best, sets least by himself: but it is ill put in ure. And we must not say, he setteth little by himself: but we must pass yet farther: namely, that he which knoweth himself well, may set nothing at all by himself, but rather utterly abase himself, and be utterly ashamed of himself. And here ye see what the true knowledge of a man's self is. Humility or lowliness is not a countersaiting to do little before God, or to use some nice ceremonies: but a through examining and sifting of a man's self, so as he acknowledge that there is neither wisdom, power, righteousness, nor aught else in him, whereof he may boast: but rather consider on the contrary part, 
Psal. 62.10. & Luk. 16.15 & Ro. 8.6.7.  that we be full of vanity, leasing, and unfaithfulness, that we be unruly and rebellious against God, that we be fraught full of wicked lusts, that there is a sea of all naughtiness in us, and that the fairest show of virtue which we have, is but filth and dung before God. Lo how the Scripture speaketh of us: lo how it blazeth our arms. Now therefore, when men have well considered themselves: they must make this comparison. Alas, I see God's wrath lie upon such a man or such a woman, yea and upon such great and excellent nations. We see a great number nowadays which are far off from the light of life, whereas in the mean while the Gospel is preached unto us, and the way into God's kingdom is set open unto us. And yet for all this, are we better worthy of it than they? Wherein? Let us look a little upon our own deservings, and let us allege all that is possible to be devised. Why then doth God prefer us before them? Because it pleaseth him so to do. So then, look how many wretched castaways we see straying away from God, and look how many silly souls we see punished at God's hand: let them all be as lookingglasses for us to behold ourselves in, and to make us conclude, that if God listed to show himself a judge in handling us after our deserts, we should be no more spared than they be, and that our standing is through his free goodness, in as much as he beareth with us, and vouchsafeth to show himself favourable. Lo what light we ought to take at God's mercy towards us, when we see his vengeance upon the unbelievers and rebels, accordingly also as Saint Paul telleth us in the Epistle to the Romans, 
Ro●● 4.5 ●  that we should be utterly damned with the wicked, if God spared us not of his own free goodness. And that is said unto us to the intent we should not take any fond conceit in ourselves, that might puff us up and make us drunken. For if we give not God the glory, acknowledging his goodness to be the thing we rest upon: surely he must needs make us feel to our cost, that we be not worthy to find such mercy and favour at his hand. Thus ye see why Moses told the jews, that the Chananites & their neighbours should be destroyed at God's hand for their sins sake. Well then, the jews might have replied at the first blush, If God punish them because of their sins: his putting of us in their place, is a token that he findeth us to be better and righteouser than them. It is not so. For Moses declareth, that Gods choosing of the jews (as shallbe showed more fully hereafter) was not for that they were worthier: for they were much more incorrigible than those nations: and yet did God choose them. Now then, let us learn to profit ourselves by all the chasticementes which we see, and which God showeth us in this world. And forasmuch as the blows light not upon ourselves, let us not forbear to come to his school and to humble ourselves unto him. For we have deserved to be touched as roughly by God, as they have done which are damned. But what? As I said afore, he beareth with us. That is the first argument.  
The second is this: When the Lord shall have driven out the people before thee. Here Moses cutteth off all the fond brags wherewith men deceive themselves. As how? If we had not played the tall fellows in fight manfully against our enemies, what had become of us? We had strong enemies, they were mighty and puissant, they had huge fortresses and munitions, they were tall of stature like Giants, and we were but dwarves in comparison of them: and therefore it stood us on band to pluck up a stout courage. Moses wipeth away all this, saying: Ye silly souls, it is your God that fought for you, it was not yourselves. So then, let us learn, that although God use our service, and we seem to do somewhat: yet the work is not ours, it is always his that worketh it by us, and which breatheth his secret power into us. We have nothing of our own, whereof we may boast, but God must always be acknowledged to be the author of his own. This is the second reason which Moses allegeth here, to teach the people that they should not be proud, nor believe marvelously of their own power, so as they should say, I have done this or that, I have brought this or that to pass. No (sayeth he) thy God is he that driveth out nations, and rooteth them out.  
Now if this were said of temporal enemies: what is to be said of Satan, and of the enemies of our souls? Are we able to overcome them? Will the bringing of our own free will, our merits, and our good works be able to overcome the devil, the world, death itself, and hell? No, but the blind wretches are well apaid that they may be deceived in bearing themselves in hand that they can do much, & that they be very able folk. Yet notwithstanding, they be disgraced here by the holy Ghost, and it is told us that nothing we be, ne nothing can do of ourselves: but that all the good which we do cometh of God, 
Phil. 2.13.  and it is he that doth it in us. For if a man cannot stir one finger towards the saving of this transitory life: can he save his soul unto the kingdom of heaven? If a man cannot do any thing against his adversary which is a mortal and frail creature as well as himself: how shall he overcome the world, and all the devils in hell? So then, let us learn to deceive ourselves no more with these fond imaginations, in thinking ourselves to have free will to do this and that: but let us know that if God reach us his hand, then shall we be able to stand through him & not through ourselves. Saint Paul glorieth sufficiently: but how is that? I can do all things (sayeth he) through jesus Christ which strengtheneth me. 
Phil. 4.13.  He sayeth he can do all things: and by that mean he defyeth the devil, (which manner of boldness we see he useth chiefly in the Epistle to the Philippians:) but yet he reserveth nothing to himself. He sayeth that he is strengthened by jesus Christ. Then if we be strengthened from above: we shall get the upper hand: But yet (as I said) we must always acknowledge how it is God that strengtheneth us, and that it is in him and by him that we stand out and get the victory.  
The third reason that Moses allegeth is this: that God in setting his people in possession of the promised Land, had an eye to the promise which he had made and sworn to Abraham, Isaac, & jacob. Hereby the jews are put in mind, that God chose them not as more worthy, more noble, & more excellent than other men, as hath been showed already: but because he had made promise to their forefathers. But now let us see what cause moved and led God to give this land to Abraham and to his seed. If he had had an eye to man's worthiness: Abraham deserved much more than any other, to have been set in possession of that land. And yet contrariwise, his dwelling there was but as a stranger, he was driven out of it, and he was so far off from having of it at his commandment, 
Heb. 11.9.  that he was kept even from water, not only when he would have borrowed it at other men's pits, but also when he had digged pits by his own labour: both he and his successors were driven from them. 
Gen. 21.25.  Lo how the holy patriarchs were tossed too and fro, and how men mocked them & did them many outrages & wrongs, and of all that while they had not one foot of ground more than a burying place. In so much that at length, jacob was driven to pay for the ground where he lodged and pitched his tents: 
Gen. 32.18. & 33.19. & 46.1.  and finally constrained to go into the land of Egypt, by reason of dearth which drove him out of the land of Chanaan. Now seeing that the holy fathers were not put in possession of it during their lives: shall we say that their posterity were worthier than they? No: it followeth then that God's covenant was merely of free gift, and that he had no respect to any deserts of men. And why? Because he loved that people. We must not ask whether he found any virtue in them or no: but it must suffice us that he listed to magnify his mercy. As if he should say, I seek no cause in men to do them good. But I find it in myself. For of men that are worthy to be utterly rejected, I choose out some and take them to be my children, to the intent they should give me all the praise thereof. That is the thing which Moses had an eye unto, in alleging the covenant which God had made with their fathers. Now we know (as I said afore) that this covenant was made before these people were borne. They could not say that God regarded what they were, as some fantastical persons do, which say that God foresaw what men would be. If he do but foresee: surely he shall find us all devils, that is to say unhappy and cursed creatures, full of all wickedness, and such as have nothing but utter abomination in us. Those are the things that God shall find in us, if he do but foresee. Nay, if he will have us good: he himself must frame us thereto: for we be his workmanship as sayeth Saint Paul in the second to the Ephesians. 
Eph. 2.10.  And the same is also expressed plainly in the fourscore and fifteenth Psalm, 
Psal. 95.6.  where it is said that it is he that made us. And David in that place speaketh not of God's first creating of us, when we were set into the world as his creatures: but he meaneth it of his reforming of us by his grace. Now then, if God did but foresee things: then saw he nothing in us but utter rebellion and wickedness. To be short we be damnable in all respects, and heirs of endless death. And therefore if he chose us before we had done either good or evil: it was to magnify his own grace, as Saint Paul declareth in the nyenth to the Romans. 
Rom. 9.11.  And so ye may see what Moses telleth us here.  
But now must we come back again to the said comparison that I touched afore: which is, that if God would have the said covenant which he made concerning the land of Chanaan and the temporal succession, to be known to be of his free goodness: it is much more reason, that when he calleth us to be heirs of his kingdom, and showeth himself to be our God and Saviour, his goodness should have the highest degree, and all respects of deserving be laid away, so as men should not imagine themselves to have I wot not what power of their own, to prevent God's goodness. Then let us mark well, that Gods calling of us, and his vouchsafing to enlighten us in the belief of his Gospel: is because he had chosen us, not only from our mother's wombs, but also before the world was created, yea, and because it pleased him to have us and to take us for his own, 
Ephes. 1.4.  even before all eternity. And so we have no cause to allege any thing at all in our own behalf, but rather to be ashamed of ourselves, that God may only be exalted, and have all praise given unto him. Furthermore let us consider well, that we know not why God hath preferred us before others: for it is only he that putteth a difference betwixt us, as saith Saint Paul to the Corinthians. 
1. Cor. 4.7.  Who is he (saith Paul) that maketh thee to excel? And in deed God showeth us matter enough why he should altogether cast us down, in so much that when the faithful have thoroughly examined what is in themselves: they see nothing there but utter wretchedness, and those are they that know themselves best. What is the cause that a number become so proud? It is for that they keep aloof from God, and are so full of hypocrisy that they take vice to be virtue, and (which worse is) do sooth themselves in their vices, filth, and wretchedness. But the faithful being well wakened, do consider what Gods justice is. After they have well examined themselves, they have an eye to their faults, and without flattering of themselves, they take God's word to them to discover all the naughtiness in them, whereby they know how to condemn themselves in good earnest, & they hinder not themselves through any hypocrisy. Therefore when God cometh to the faithful, they acknowledge their own misdeeds and hate them in their hearts. And when God hath reformed them, so as they feel that he hath wrought in them by his holy Ghost: they father all upon his free goodness, knowing well that there is no thing in them worthy to be made account of.  
And let us mark herewithal, that sith our Lord vouchsafed to keep the covenant which he swore to the holy patriarchs: we need not to doubt but that he will keep and perform the promise at this day, whereby he hath willingly bound himself unto us. The word Swear is set down, because God considering men's frailty, thinks it not enough to make them a single promise, as I have told you heretofore: but also hath vouchsafed to swear, that they might have the better warrant to rest upon him and upon his sayings. In deed God ought to be heard and obeyed, though he give but his bare word: but yet he condescendeth to our infirmity, and so hath he vouchsafed to do even from the beginning, so as he hath not thought it enough to give us his bare word, but he hath also warranted it with a solemn oath. Wherefore, if in these days there rise any doubt concerning our salvation, yea, or but even concerning this transitory life: if we doubt what shall become of us: let us have an eye to his promises, assuring ourselves that they be warranted to the uttermost, to the intent we should have no cause to cast any doubt of them at all. Behold our God sweareth, and yet we charge him with unfaithfulness: yea, and we accuse him, not only of untruth, but also treachery, yea, and even of perjury: and what a devilish blasphemy is that? So then, let us learn to stick to the promises that are so well warranted unto us, unless we will be blamed for blaspheming God after that fashion.  
And let us mark moreover, that if he have kept the promise which he made to Abraham, who was but a poor mortal man, and confirmed the same to Isaac and jacob, who were but weak creatures though they had received never so excellent gifts of grace: 
Hebr. ●●  we may much better trust that he will not fail us in the covenant which he hath made with us, by the hand of our Lord jesus Christ the king of glory and head of Angels, which is the fountain of all righteousness and holiness.  
So then, we see how this doctrine belongeth unto us, at leastwise, if we stop not our ears, and forsake not the things that are offered us through the great bountifulness of our God, as we see the most part of the world doth nowadays, seeking altogether to blind their own eyes, that they might not know any whit at all of the things that are told them concerning Gods promises. Let a man call them to the Gospel, let him show them the way of salvation, and they wot not what it meaneth, they take no taste of it. And why? Because some of them be traitors and hypocrites, some be open despisers of God's majesty, and othersome be so forepossessed of their own wicked affections, as they will not give any ear unto God, nor suffer him to have any entrance in unto them. But as for us, let us look that we submit ourselves willingly to his sayings, and receive his word with awe and reverence, and be ready to fight under the Ensign of our Captain jesus Christ, in resisting all the temptations of this world stoutly, and in ridding away of all our wicked lusts.  
And in so doing, let us not doubt but that as GOD adopted us before we were borne, and chose us of his own mercy, and hath called us to his Gospel, and receiveth us presently into his protection: so in the end he will bring us to his everlasting inheritance, to enjoy the endless glory which he hath promised us.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to vouchsafe so to cleanse us of them, as we may be led to true repentance, and learn to mislike more of ourselves than we have done, that we may hate the sins whereby we provoke him to displeasure, and he so arm us with his strength as we quail not: and again that forasmuch as this life is a continual battle, we may not be slothful nor fall asleep, but every man endeavour to make the strength of the hol● Ghost available unto him, so as it may make us to get the upper hand of all our ghostly enemies, even until GOD have taken us hence into his rest. That it may please him to grant this grace not only to us but also to all people and nations of the earth, etc.   

On Wednesday the xxviii of August. 1555. The Lxiij. Sermon which is the second upon the ninth Chapter.  
6 Know ye therefore etc.  
7 Remember and forget not that thou didst anger the Lord thy God in the wilderness. Even from the day ye came out of the land of Egypt, unto the time that you came unto this place, you have rebelled against the Lord.  
WE have seen already yesterday, how Moses warned the people that they should not boast of themselves when they were come into the Land of promise: and how he told them that they had not obtained that benefit for their own deserts, but through God's mere grace and goodness. We have seen the three reasons that he alleged for the same. Howbeit for as much as it is hard to bring men to humility, so as they may know themselves as they be in deed, and be utterly ashamed of themselves, not attributing any thing to their own power, but depending altogether upon God's free mercy: Moses addeth a plain demonstration and sayeth: If ye allege your own worthiness and deserts: Ye be a stiff-necked people, even such a one as can not bow under the yoke and obedience of your GOD. Whereby it appeareth that you be not worthy to be chosen of your GOD, or to have such an heritage allotted you, or to be preferred before other nations, forasmuch as ye have not been any better than they. And he rehearsed the things that were yet fresh in remembrance and the rebellions which they had committed in the wilderness, concluding thereupon that they were the less to be excused, because they had forgotten the miracles which GOD had wrought in delivering them from the bondage of Egypt: for that made their sin the haynouser. Remember therefore (sayeth he) how ye provoked God to wrath, while ye were in the wilderness. And he addeth that the people did it not for once only: but that they went on still from evil to worse, and never ceased their hardening of themselves in their wilfulness: and therefore they deserved full well to be utterly cut off. And so we must needs conclude, that GOD used exceeding great mercy, in that he reserved that people to himself, and brought them into their promised heritage, and that he gave them the enjoying and possession thereof of his own mere goodness. That is the effect of the thing that is contained here.  
Now we have to note first of all, that men will never come to confess their faults and to humble themselves, until they be convicted, to their faces: I say till they be convicted, as an offender that is arraigned at the bar. For as we see that offenders do shamelessly deny the faults that they have committed, as far as they can: even so do all m●n deal when they be cited before GOD: they do always shrink back, and use fond excuses, rather than openly stand to the denial of it. The knitting up of the matter is, that they never serve him but by constraint. That is the cause why GOD discovereth our lewdness to make us ashamed of it. For if he should not use us after that sort, he should never compass us to make us to stoop. For first we be cumbered with pride, and secondly we be blinded with hypocrisy. And therefore forasmuch as men are so high minded, that they can not find in their hearts to be acknown of their own wretchedness: and therewithal so besotted, that they flatter themselves in their own sins: it is requisite that GOD should bring them to it after such manner as we see here, so as he should arraign them and lay their faults afore them. For men do not only endeavour to justify themselves, but also proceed so far, as even to accuse God. And that is the cause why he sayeth by his prophet isaiah, Well then, let us go to law together, and let there be some umper betwixt us, 
Esa. 43.26.  to see who shall have the better hand. True it is that God can not be subject to any judge or umper, for his majesty can not bear it. But he laugheth men's cursed stateliness to scorn, in that they repine so against him, and would bring him down (as it were to the bar) against them, to weet who had the better case. God therefore in respect of such presumptuousness, sayeth, I am contented to have the matter debated and discussed, I will allege my reasons and you shall allege yours, and men shall discern who hath the right and who hath the wrong. Now, he speaketh not after the same fashion here: but he telleth the people in one word, that if they pretend any righteousness of their own, he can well disprove them. And for certainty thereof, know ye (sayeth Moses) that ye be a stiff-necked people.  
We see that this doctrine is more than needful now adays. For if ever men were puffed up with pride: if ever they were settled in hypocrisy: we see it is now in these days. GOD is mocked with open mouth, and yet the wickeddest sort will needs be highliest exalted, and that no man should be so bold as to open his lips against them. So much the more therefore hath this doctrine need to be set forth, that all loftiness may be beaten down, and no man presume any more to exalt himself: to that point must we come.  
We see that even among the Papists, they that hold this opinion most, namely that men are justified by their works, are leaudest losels in all their conversation. Look me upon these hypocrites, and upon all the doctors of popery: when they intend to maintain their own merits, and that men are not justified by faith: they cry out with full throat and open mouth, What? Ought not Christians to be a holy people sanctified unto God? And ought not the holy Ghost to govern us? Ought we not to lead an Angelical life? And yet for all this, ye shall see them to be whoremongers, drunkards, perjurers, traitors, full of unfaithfulness, guile, and extortion, so as there shall not be one spark of fear towards GOD, or of honesty towards man in them. And yet notwithstanding, they pretend to be the earnestest defenders of merits, and the devoutest persons that can be: insomuch that to hear them, ye would think there were nothing but holiness in them, when as in the mean while their life is most detestable, and shameful, as all the world may plainly see. But yet do men deceive themselves after that fashion. And for that cause hath Moses set down this text, not only for his own time, but also as a rule for us to practise to the worlds end.  
Therefore when we be tempted with over weening, so as our flesh provoketh us to presume I wot not how to magnify ourselves▪ let us remember what is said here, [and let us think thus with ourselves:] How now? Consider what thou art, and how thou hast lived. If thou shouldest come to account before GOD, couldst thou go through with it? Considerest thou not that thou art one of the miserablest kaytifes in the world? And when thou goest about to advance thyself: is it not a robbing of GOD of his righteousness, that he might not be known to be as he is in deed? Yes: For God's righteousness can not otherwise shine forth, unless we be utterly confounded, so as we be condemned and he only justified, and that we acknowledge the same willingly. He then that will have any righteousness of his own, doth certainly defy GOD, and make war against him. And therefore must we have an eye to this warning: How now? What is thy life? Art thou able to make answer when thou shalt be cited to the judgement seat of thy maker? And therewithal let us consider how it is said, that for every point which we be able to allege for ourselves, GOD is able to allege a thousand against us, so as we must needs be confounded. Thus ye see how men should be led to the considering of their lives, when they be puffed up with any pride, and be desirous to justify themselves, that is to say, to challenge any desert or worthiness before GOD. And to make the jews utterly condemned, Moses telleth them expressly that they were a stiff-necked people. This similitude is taken of beasts that should bear the yoke. For if they be sturdy and will not bow their necks to bear the yoke: they can do a man no service, they be unprofitable: nay rather they do much harm in striking with their horns, they break all things asunder, and in steed of going forward, they draw back. In this respect Moses declareth in one word, that stiff-necked folk can by no means be taken for righteous.  
And for the better understanding hereof, let us mark how it is said, that obedience is better than all the sacrifices in the world. 
1. Sa. 15.11.  Then let us bear in mind, that if men will needs challenge righteousness to themselves, they must examine well whether they bow down their necks to submit themselves wholly unto God. For if they have not that: all the rest is nothing. They may well vaunt themselves before men: but yet all their virtues are no better than dung, until they be come so far as to bear God's yoke, that is to say, to behave themselves according to his will, and t offer their life unto him that he may have the over ruling of them, as he listeth, so as they be contented to obey him simply and without exception. Thus ye see that our true righteousness is obedience: yea and such an obedience, as seeketh not to please mortal men, but the living God. And it is a point which we ought to mark well▪ for hereby the doctrine that I declared afore, is the better confirmed. Men do always surmise some meriting or deserving in themselves at their own pleasure. When they will be taken for holy and righteous, they have their private devotions, but in the mean while they make none account of being disobedient to GOD. Contrariwise it is told us here, that God requireth nothing more than obedience. For all that ever we can bring him of our own, is nothing: but he trieth whether we love him and honour him or no, by telling us his will, and by laying as it were a bridle or a yoke upon our necks, as if he should say: Be pliable under me, come not perking up with your heads against me, set not up your crests, ne play not the wild colts: but dispose yourselves to order your lives according to my Laws & commandments. That is the thing whereto GOD hath an eye. 
job. 35.6.7. & Psal. 16.2  Not that he reapeth any commodity by us, neither that we can do him any harm: but because it is a true proof that we be willing to honour him, when we suffer him to govern us, and run not every man upon his own head, but leave to him his dew sovereignty and dominion, saying: Lord we be thy poor cattle, direct thou us according to thine own will. For we have neither wit nor reason in us, our lusts are utterly froward. Now therefore reign thou over us O Lord, and let thy law be as a yoke and a bridle to us. And it is the same thing also which he meaneth by the sentence that I alleged out of the first of Samuel, namely that obedience is better than all the Sacrifices in the world. Also the same thing is confirmed by jeremy, 
jer. 7.21.  saying: When thy fathers came out of Egypt, did I require sacrifices or such other things at their hands? In deed God commanded sacrifices: but yet the chief thing that he required, was that they should obey his voice. The thing that God aimed at, the thing wherein all our righteousness consisteth, is to hearken to his speech, that his authority may weigh with us, so as we fall not to replying to be wise of ourselves, nor to do what we think good: but that he only may have the mastery, and we no more but open our ears and be heedeful to receive his doctrine, yea and to receive it in such wise as it may be as a yoke or bridle as I said afore, and over rule us without any gainsaying. And hereby it appeareth, that if men be not mild in submitting themselves wholly to Gods will: farewell all their honesty, their life is but lewd. For why? Whereas is nothing but disobedience, there is not any righteousness, because the foundation of all righteousness and of all good behaviour, is to be reform according to the good will of GOD. We must not bring our own meeteyeard nor our own measure in this behalf: but only GOD himself must speak and be the judge to discern between good and bad: for it is he to whom it belongeth to acquit or condemn. And he alloweth or disalloweth what he himself thinks good: and there remaineth nothing for us but to say Amen, by allowing whatsoever he thinketh good, and by condemning whatsoever he misliketh.  
And Moses thinks it not enough to have said in one word, Thou art a stiff-necked people: but he addeth therewithal, Remember and forget not that thou didst anger the Lord thy God in the wilderness, and how many times ye have disobeyed him, from the day that he brought ye out of the land of Egypt, even unto this present time of his bringing of you unto this place. Now whereas he sayeth, Remember and forget not: it serveth to quicken them up the better, because men do still cover their missedeedes, and as soon as they find never so little a shadow, or piece of colour to overlay their offences withal: they do but wring their mouths awry, and by and by they think themselves very righteous. We see how it happened to our father Adam: 
Gen. 3.7.  it was no long time ere he went to seek fig leaves to cover himself withal. But as soon as he had offended, and GOD rebuked him, and that he felt his own rebellion and disobedience: what did he? Whereas he should have come unto GOD, and confessed his fault, that he might have obtained mercy and forgiveness: he runs among the leaves and bears himself in hand that he was well covered, and that GOD should see him no more, so he had some little shadow to hide himself withal. We put the same still in ure daily: we have no sooner committed any fault, but by and by we fall to shifting, and we beat our brains and wits to find out some lurkinghoole that GOD might not espy us. To be short, there is none of us but he makes a den of thieves of his own heart, until our Lord do touch him to the quick, to bring us to the simplicity of acknowledging our faults. Now if we be so much inclined to disguise ourselves [out of hand,] by seeking shifts and coverts to withstand God's vengeance: what will we do in length of time? Will we not utterly forego the remembrance of our sins altogether? Yes: and that is the cause why Moses said, Remember thyself and forget not. It had been enough for him to have said, Remember thyself. But forasmuch as men do what they can to rock themselves asleep, and seek means to soothe themselves: Moses doth as it were twitch them by the ear here, saying: Go to sirs, it is not for you to fall a sleep in this matter: although your nature be inclined thereto, yet must you not bury your sins, but ye must bear them still in mind, and set them before your eyes, and then shall ye have cause enough to humble yourselves. Thus are we warned here, to bethink us oftentimes of the faults that we have committed, and to beware that we seek not vain colours, ne think not that we have sped well, when we have found some trifling shift to justify ourselves with all: but to learn to cast our selves utterly down, and to mislike of ourselves, and to be as men condemned, so as there remain none other shift for us, than to flee for refuge to the infinite mercy of our GOD. That is the greatest benefit that we can devise to work to ourselves, all our life long. But how shall we be brought to it? By the knowing of our faults. Now then, in steed of shunning it as a matter of grief, and whereas weebe loath to think upon the offences that have provoked God's wrath: let every of us bethink himself of them early and late, and let us enter into the examination of ourselves, to say, Alas, how have I lived in this world? Again, let us not think upon other folks faults, to make a buckler of them as we be wont to do: but let us call all our own life to mind, now one sin, and now an other, and let us cast forth our sighs and sobs before GOD as witnesses that we be not willing to besot ourselves, nor to bury ourselves in our own dung by weltering in it: but rather that we would feign attain to his righteousness, as whose endeavour is to hate and abhor our sins, and to magnify God's grace towards us. Which thing can not be done, unless our sins mislike us, and we think thus with ourselves: Well then, needs must GOD have used great goodness towards me, seeing he hath called me at such time as I was forlorn. Again, since his calling of me, how oft have I deserved to be shaken off, and to be quite cut off from his Church? And yet for all that, he beareth with me unto this hour, and continueth his goodness towards me still. Thus ye see how we must bethink us of our sins, to the end that God's goodness may be known, and that we may not only taste of it, but also be fully satisfied with it.  
And furthermore, according to Saint Paul's exhortation, which is, that every man should quicken and spur up himself, when he seeth his flesh willing to draw him to forgetfulness: Let us not think it strange, though it be some grief to us at the first to think upon our sins. For why? we be inclined to the said hypocrisy: but yet must we fight against it, and beware that we feed it not. And so let us practise the thing that Moses telleth us here: which is, not to forget. As how? not that we can always mind it, as reason would we should: but that the deceiver foade us not in our own vain flatteries, so that although he stop our eyes for a time, yet God do take away the towel, and make us to see our own dishonesty in open light, so as we be ashamed of it. And therefore, when we bethink us of our sins and offences, let us look into ourselves, 
1. Cor. 11.31  and quicken ourselves up: for we must play the judges towards ourselves, if we will obtain mercy before GOD. Yea and if we will yield him the dew praise of his grace: 
josua 7.19.  we must come to the acknowledgement of our sins. And that must not be done for once only, but every of us must give himself to examination both evening and morning, and upon the knowledge of one fault, we must go to the sifting out of an other. True it is that in this case there is no measure, neither can we be too circumspect. But yet must men mislike of themselves so far, as to learn to glorify GOD accordingly: that is to say, to reserve no praise, at all to themselves, no not one grains weight, but to yield all goodness unto him alone, and to acknowledge that there is nothing but evil in themselves. Thus ye see whereunto the knowledge of our sins ought to lead us. And we must never cease, until we be come thither: and when we be come thither, we must continue in it still. For at every turn we shall stumble into this blindness again, so as we shall be prouder than we were afore, according as we see that such as have lived in humility, do in the end become greatest trusters to their own wit, when they have once forgotten themselves. So then let us always bear this lesson in mind unto our lives end, for humility is so perfect a virtue, as we shall never find it so substantially in us as we would wish. And therefore must we continue in the said endeavour, until we be quite rid of all the presumptuousness of our flesh. For pride is the sin that will be last corrected, and it is the root of all other offences. Thus ye see what we have to remember upon this text where Moses saith, Rremember thyself, and forget not the faults which thou hast committed.  
Now he addeth, How thou didst anger thy God in the wilderness. I have told ye briefly already, that the people were so much the less to be excused, for that they having known the wonders which GOD had wrought at their coming out of Egypt, ceased not to be so malicious and froward, as to spit out their poison against GOD. If they had done it afore, truly yet they had been worthy of blame: but yet had their sin been more tolerable. But now had God uttered his mighty arm in delivering those wretches out of the cruel bondage wherein they were: and yet notwithstanding, even after Gods working in that wise, and after they had seen the apparent signs of his majesty, they cease not to strive against him still: and must it not needs be that the devil possesseth them, and that they be as good as bewitched with their own malice? So than it is not without cause that Moses noteth here the place of the wilderness, to the end that the people might be the more humbled, and feel the greatness and hugeness of the offences which they had committed, forasmuch as they were all at one point as if GOD had not uttered himself unto them at all. For it may fall out that silly souls which never tasted of God's truth nor of his works, shall overshoot themselves and be carried away. But seeing that GOD came so near unto the jews and told them, I am your Saviour, I take you into my protection, I will make you to feel my power as though I came down from heaven in mine own person, and dwelled visibly among you: I say when God speaketh after that fashion, and bindeth himself by his deeds, and yet for all that there is nothing in them but rebellion▪ must it not needs be a desperate frowardness? Yes verily. And it is as a warning to make us look to ourselves. For seeing that GOD showeth himself familiarly to us for our welfare: he bindeth us so much the more unto him, as hath been declared heretofore. Therefore let us look that we provoke him not when he hath made us to feel his goodness: but let us be the more obedient unto him, knowing that his intent in vouchsafing to secure us, is that we should be moved thereby to honour him and serve him the better. And on the other side we shall be the more blameworthy, when GOD shall have visited us by his grace. As for example when he giveth us his word, he showeth thereby that he hath a care of our salvation: so that if we benefit not ourselves thereby in serving him, surely we deserve the grievouser vengeance  
And Moses allegeth not here the sins of one day: but he telleth the people that they went on still from evil to worse, even since their coming out of Egypt, know ye (sayeth he) that ye have ever been disobedient to your God, even unto this day. There had passed at that time the space of forty years, and that was a trial long enough, 
Psal. 9 5.20.  as is said in the fourescorce and fifteenth Psalm. For there GOD showeth his inestimable patientness, which he used in bearing with the wilful and intolerable maliciousness of that people, by the space of forty years together. But Moses reckoneth not the years here: for that was a thing well enough known to those whom he spoke unto. It was enough for him to say, reckon you how long it is ago since your GOD brought you out of the bondage of Egypt: he hath led you through the wilderness, he hath showed himself always present with you: & yet have you not known him of all the while. Had ye miss but once only, yet had ye well deserved to be chastised. But what? Seeing ye have had so many warnings, so many threatenings, so many rebukes, and so many punishments, yea and so many benefits also at God's hand: and yet notwithstanding ye hold on still, and grow worse and worse in steed of amending: must it not needs be said that ye be utterly past recovery? Yes: for our Lord hath not left any thing undone, that might bring ye back into the right way: and yet for all that, ye have continued stubborn still, and withstood him to the uttermost. Now therefore let us mark well this text where our Lord vpbrayeth men, not with some one fault, but with a continual stubbornness against him, in holding on still in their wilfulness, insomuch that though he correct them both by deeds and words, yet are they still embrewed with their sins, and delight and welter themselves in them. For we see what is in us. Truth it is that we would at the first sight condemn the things that are reported here of the jews: but we must also apply all those things to our instruction, according as it is said that that people must serve us as a lookingglasse to behold ourselves in. Therefore let us bear in mind the things that Moses noteth here. For whereas he sayeth, ever since the day: he comprehendeth all their rebellions that are rehearsed as well in the book of Exodus, 
Exod. 14.11  as in the book of Numbers. There it is showed, that as soon as the people were passed the wilderness, by and by they fell to murmuring. How now, said they? was there not room enough to bury us in Egypt? So that whereas they should have said, Alas Lord, in deed thou haste been singularly gracious unto us in delivering us f●om so painful and miserable a life as we were in: for we were taken but as wretched beasts, we were utterly oppressed under the cruelty of the wicked and of thine enemies: and sooth lord this goodness of thine deserveth well to be magnified: but yet thou bestowest thyself upon us after an other fashion: for in the wilderness, we were destitute of all food, so as we should have been fain to die for hunger, if thou hadst not pitied us: and not only so, but thou hast held on still in succouring us as we resorted to thee: therefore let it please thee to bear with our weakness, and to feed us as if we were silly birds: for it is thou that feedest the Ravens and other fowls, 
Psal. 104.27 & 147.9.  and we be creatures form after thine own image: nay moreover we be the people whom thou hast chosen: now therefore seeing thou haste vouchsafed to adopt us for thy children, show us at leastwise as much favour as thou dost to other nations that are not so near thee as we are: whereas the people should have come with all lowliness to acknowledge the former good turns that GOD had done them, and thereby have assured themselves with certainty of faith, that he would hold on still for the time to come: in steed of doing so, they said: Was there not room enough in Egypt to bury us in? 
Exod. 14.12 & 16.3.  They did quite and clean forget the favour which they had received at God's hand. And again, when they were in necessity, they came not to him with entreatance, but with murmuring, railing and accusing. Likewise when Manna had been given them from heaven, 
Exod. 17.2. Numb. 20. ●.  and they had eaten of it: yet they demanded drink after an other fashion. They ask their alms with the sword in their fist. Like as the thief that would cut the throat of a traveller: so these lewd losels fell to spiting of GOD the second time, saying: Yea in deed we have Manna to feed on, but we must have drink too. Yea and when GOD had given them drink, and made a stream to gush out of the rock: that would not suffice them neither. For the Manna was too unsavoury a food for them, they would needs have variety. They had still Mamna & Manna, & they were glutted with it: & yet notwithstanding it was a good & savourly nourishment. 
Numb. 11. ● 31.  Besides this, they were not driven to till the ground, they were not feign to trouble themselves much with the earning of their living: for God gave them both meat and drink: and yet notwithstanding they cried out upon him still, Give, give: Their lusts were so inordinate, that they provoked God's vengeance against themselves, by murmuring against him for want of flesh. Lo hear a marvelous thankelesnesse. Well then, they had flesh: but that was to choke them even with their delicate morsels, insomuch that while the meat was yet in their throats, God's wrath was so kindled upon them, that they paid very dear for their shot, because they were not contented with the inestimable good that God had done them. For the Manna was a heavenly food, yea and a food of Angels as it is said in the Psalm. 
Psal. 78.25.  But although they felt God's punishments, and both saw and felt the vengeance that overwhelmed them: yet notwithstanding they ceased not to provoke him to angernewe again, after other fashions, sometimes by committing whoredom, sometimes by banding against Moses and Aaron, sometime by murmuring, and sometime by railing. To be short, there was neither end nor measure of their doings. And therefore not without cause doth Moses say unto them here, Bethink ye of the great number of faults which ye have committed ever since the day that ye came out of the land of Egypt, even unto this present time that God hath brought you into this Land.  
Whereas he sayeth, God hath brought you: it serveth to quicken them up the better. As if he should say, Who hath been your leader? Lewd folk as ye be, your GOD hath well maintained, guided, and led you: he hath upheld you and helped you in all your necessities: and yet will you needs come and set up your bristles thus against him? Now sith we hear this of the jews: let it not make us to blame them: but let it make us behold ourselves in their persons, and consider how near this example toucheth us, that every of us may look into himself, and all of us acknowledge generally that we be no better than they. And for proof thereof, we be not in a wilderness, neither is there a time of forty years set a forehand unto us: but let every of us take his whole life, even from the time that GOD did put us into this wo●lde, unto our buryingday. How live we? God for his part poureth out so many benefits upon us, as we have good cause to serve and honour him, yea though there were no more than that which he hath done already. But seeing he continueth in doing us good still: is it not enough to soften our hearts, though they were of iron or steel? Yes verily: and yet we cease not to spite him by going on still from evil to worse. Now then like as Moses upbraided the jews with their continuance in evil doing: so let every of us consider, that our provoking of our GOD hath not been for once only: but that whereas we should have been drawn unto him, we have shrunk away from him and rebelled against him. And whereas we should have offered ourselves readily to bear his yoke: we have been so stubborn as he could not wealde us: and one naughtiness hath so drawn on an other, that our sins are come to a horrible confused heap. Thus then must we compare ourselves with those to whom Moses speaketh here.  
Here it might be demanded, how Moses can say that they which lived at that time, had rebelled against GOD ever since the time that they came out of Egypt. For at that time the most part of them were babes, or at leastwise not of full years of discretion. For we have seen expressly in the first Chapter, 
Deut. 1. ●●  that GOD was minded to have destroyed all that company, even young children and all. For they that were come to man's estate, had made themselves unworthy to enjoy the inheritance that was promised them, and they were banished and shut out from it. How then doth Moses upbraid them that they had not ceased to provoke God's wrath continually? For they might have replied: How so● Though our father's miss behaved themselves, so as they were unthankful, disobedient, rebellious, and full of murmuring and wicked lusts: should those things be laid upon us? No: for we could not do withal. But let us mark that here the whole body of the people is so blamed, that the children are rightly condemned in the persons of their fathers. For it was still one body: and whereas the fathers behaved themselves naughtily and wickedly: the children amended not, but continued in the same evil, as is to be seen. And therefore forasmuch as the children linked in with their fathers: it is meet that they should be knit up as it were all in one bundle, and that GOD should condemn them all in general. And after the same manner are they spoken of in the fourscore & ninth, and also in the threescore and eighteenth Psalms. 
Psal. 〈…〉 32.33 〈…〉 9.10. ●  For there our Lord saith, Remember yourselves how ye were disobedient to me in the wilderness. And afterward the prophet rehearseth their fauke again, how oftentimes they had misbehaved themselves: and thereupon concludeth, that they had always persisted in evil, even from their first entering into the land of Chanaan. Insomuch that if the fathers lived naughtily in the wilderness, their children followed the same trade, yea and became much worse. For when they were once in possession of the heritage which was Gods resting place: they should have given themselves to the serving and honouring of him to the uttermost of their power. But all their endeavour was to defile the land which God had hallowed to himself, by filling it full of superstition and idolatry. God gave them the inheritance freely, as if he should have said, I ask no more of you but that ye serve me, acknowledging that I have been a good loving father to you, and that I have always maintained and kept you. But in steed of doing homage to God for these things, the people fell to setting up of idols, borrowing all the corruptions of the heathen, and bringing in false and counterfeit Religions. Ye see then that they deserved well to be estranged and quite cut of from God. Also we see that the prophets did continually upbraid the children of Israel with their unthankfulness, yea even generally, according also as every man was guilty thereof. And S. Steven hath declared my said reason yet better. 
Act. 7.51.  For he saith, ye have ever resisted the holy Ghost, like as your fathers did afore you. If the jews of that time had quietly submitted themselves to the Gospel, and received jesus Christ as their saviour, so as they had honoured and embraced him with faith and repentance: S. Steven would not have gone about to rip up the shame of their forefathers. For that was hidden. But for as much as they turned all things upside down, and believed not the Gospel, but forsook the grace of God, and trampled it under their feet, advancing themselves with devilish pride and fury, to abolish the name of our Lord jesus Christ, and to deface the goodness that GOD had showed them: it was requisite that the sins of their fathers should be put into their account, and that God should set himself against them, to condemn the malicious wilfulness of that people, and the faults that had been committed by the space of two or three thousand years afore. And therefore let us learn, that although God pardon the offences of our fathers that have done amiss: yet shall they not fail to remain still of record in his registers, if we hold on and continue like unto them. Will we then have the sins of our forefathers buried, and that God should forget them and not call us to account for them? Let us look that we be the carefuller to keep ourselves from being like to them. And so ye see how it is expedient for us to think upon the sins that have been committed before we were borne. Let us consider thus: Alas I was yet unborn at that time: but how shall I do, if my forefathers have done amiss, and that I for my part be put in among them? For it is said that God gathereth together the sins of the fathers unto the third & fourth generation, to let them fall upon their children. Then do we deserve to be destroyed and to perish, if God listed to use rigour towards us. For the said threat of the law is rightful, and might justly be executed upon our heads: and if he spare us, it is of his own mere goodness. For to what purpose should we put over the fault to our fathers, of provoking God's wrath both against themselves and us: when we ourselves continue in their wickedness? Ought not the vengeance to be double, when we on our part have cleaved to their sins as well as they? Thus ye see what we have to remember upon this place, where Moses doth not only blame them that lived in his time for the things then presently committed: but also moreover charge them with all the transgressions that their fathers had committed, from their coming out of Egypt, unto that day. Now than the thing that we have to mark here in effect, is that men do not only mar themselves, by bearing themselves on hand that they be righteous, for want of considering their sins thoroughly: but also that they puff up themselves with pride, so as they will needs make God believe that black is white. And therefore let it provoke us to condemn ourselves willingly according to this doctrine of Moses. So then, let us acknowledge our sins truly and unfeignedly, that we may so mislike of them, as there may not one drop of fond presumptuousness remain in us, but that we may be utterly cast down, and acknowledge that there is nothing but utter wretchedness in us, and that we be beholden to God for all goodness, so as we have it of his free gift, and not as in recompense of any reward for any merit or desert of ours, but only of his own free mercy which he hath used towards us. So far then must we come of necessity. And for performance hereof, let us evening & morning enforce and endeavour ourselves to call to mind the faults that we have committed. And that we may enter into this trial and examination of ourselves: let us bethink us both of our own sins and of the sins of our forefathers, and let us assure ourselves that if God would play the judge with us, we should not only be utterly rooted out, for our own faults which are yet fresh in our remembrance, but also all the evil that hath been committed before we were borne, might justly be called back again upon our heads, seeing we be wrapped in the same offences that our ancestors were. Therefore let us think well upon these things: that we may magnify the goodness of our God in bearing with us. And to the intent we play not the hypocrites: let us mark well how it is said, that it is enough to have provoked GOD already. For when they have fought against God and his word, and have behaved themselves lewdly all the time of their life: yet at their death they make no conscience to say, I thought I did as well in fight against God, as if I had fought against the Pope and the Mass. [What a thing is it] to use such speech? Is it not apparent that such folk are utterly past recovery, as have their consciences so dulled, and that the devil carrieth them away, so as they can no more be sorry for their sins, (which, as sayeth S. Paul, 
1. Tim. 4.2.  is the full measure of all confusion:) when such graceless creatures will needs justify themselves after that sort with so vain covertures? Let us mark well then, that we must not allege, I thought so: but it is enough that we have provoked our God. And if moreover our own conscience accuse us thereof: what will become of us? Will God in the mean while become as a dead idol which seethe not our offences at all? A man thinketh his own ways to be good, 
Prou. 16.9.  sayeth Solomon: but our Lord holdeth the balance in his hand and weigheth our works. And Saint john telleth us, that if we feel any heartbyting in our conscience: 
1. john 3.20  the same judgeth us already: and what will become of us then, when we come before God? Doth not he see clearer than our own consciences? Yes: and therefore let us mark well that we shall win nothing by flattering of ourselves: but God must be feign to work so in us, as we may be overmastered and utterly cast down to say, Alas if GOD should not spare us we were undone. And moreover let us know, that our true righteousness, (I mean not to glory of it, but to seek it to our benefit): is to bear God's yoke, so as we live not after our own lusts and likings, but that if it please GOD to exercise us with afflictions, we show by all manner of patience, that we have a neck pliable under him. Finally for as much as his law ought to serve us for a bridle: let us suffer ourselves to be ruled and governed by his hand, so as we be not given to our own foolish devotions, ne come replying to him with this and that, but be contented to let our GOD try our obedience, seeing he hath given us his law. Then let us see that our life be framed according to his will, which is the only rule of well doing: and let us submit ourselves wholly thereunto, as we see we be warned here by Moses.  
Now let us kneel down before the majesty of our good GOD with acknowledgement of our faults, praying him to vouchsafe to touch us with them to the quick, and to take from us all blind foldinges of hypocrisy, that nothing may keep us from being ashamed and cast down in ourselves, until we be raised again by faith and hope of his goodness and mercy: praying him also that when he hath once made us to feel our diseases, it may please him to fill us with the grace of his holy spirit, so as we may live according to his good will. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the xxix. of August. 1555. The Lxiiij Sermon which is the third upon the ninth Chapter.  
8 Also ye provoked the Lord to anger in Horeb: for the which, the Lord was wroth with you to destroy you.  
9 When I went up into the Mount to fetch the two tables of stone, even the tables of the Covenant which the Lord had made with you, and had tarried in the Mount forty days and forty nights, without eating of bread or drinking of water:  
10 Then the Lord gave me the two tables of stone, written with the finger of God, wherein were contents according to all the words which the Lord had spoken to you on the Mountain, from the mids of the fire, in the day of your assembling together.  
11 And it came to pass that in the end of forty days and forty nights, the Lord gave me the two tables of stone, even the tables of the Covenant.  
12 Then said the Lord unto me, up and get thee down quickly from hence: for thy people whom thou broughtest out of Egypt have marred all. They be suddenly turned aside from the way that I commanded them, and have made them a molten image.  
WE saw yesterday how Moses did cast the people in the teeth with their malicious stubbornness, in that they had not ceased from doing of evil, even since GOD had delivered them from the thraldom of Egypt. And surely it was an ill acknowledging of such a benefit, to spite him so wilfully, which had been their Redeemer and Father. But now he allegeth a greater fault of theirs, and far more outrageous: that the remembrance thereof might lead them yet further, namely to bethink themselves of all their former offences, and to confess that they had been a froward and in manner desperate people in all respects. And he putteth them in mind, that even while God's law was a giving to them in Mount Horeb or Sinai, they provoked God's vengeance by making of a molten image: This is not set down without cause. For if ever God showed himself to hold men in his obedience: it was then. For the law was not given after an ordinary manner: but God's majesty appeared so visibly in the doing thereof, that the people was sore abashed at it. Behold, the Mountain was full of fire, lightnings, and smoke: the air was heard to roar: the Trumpets sounded: and to be short, there were such a number of tokens of God's presence, that the people was constrained to say, Let not the Lord speak unto us, for then are we but dead. After this, Moses was on the Mount as one separated from the company of men, and as an Angel of God, exempted from mortal state, so as he needed neither meat nor drink, which was such a miracle as aught well to have ravished the people to the serving of God. And yet for all this, they rejected all that had been taught them, and not tarrying so much as the end of one year, but even before forty days were expired, they said they witted not what was become of Moses, terming him scornfully the fellow that had brought them out of Egypt. 
Exod. 32.1.  What can we tell what is become of this fellow, said they? And therefore let us have some God to go before us. Yet had they been taught familiarly enough: For God showed himself to them both evening and morning, he led them a nights by a sign of fire, and a days he stretched out a cloud over them: and yet would they needs have a God that should be present with them. And what manner of God? forsooth a puppet. Behold, God had showed the people his wonderful power, he had made them to feel it, they knew themselves to be safe enough under his protection, and yet all this was nothing with them: they will needs have a calf, a dead thing, a corruptible thing, to make it their God. Was it not a hellish furiousness when they became so brurishe? Seeing they had so lately even with in fresh remembrance heard the law uttered unto them, and that Moses was but gone aside: it was as if God had separated them all from this earthly life in the person of that one man. He meant to communicate himself familiarly unto them, as it were by taking them up into heaven: and in the mean while they become so unthankful and rebellious, that when he manifested himself to them, they stopped their eyes and would not see, but defaced his majesty and infinite power. Whereby? Even by a dead thing which was an idol. Surely such contempt▪ such unthankfulness, such beastliness should have made the jews ashamed. And that is the cause why Moses speaketh expressly of that horrible crime which they had committed, in that they would needs have an idol to go before them, that is to say, some visible sign whereby it might be said that God was among them. Thus see we now the meaning of this text.  
But we must mark diligently all the circumstances which are set down here. Remember (sayeth he) how ye provoked God's wrath in Mount Horeb. That mountain ought to have been sanctified, because God had chosen it to give his Law there, in respect whereof it is a place that is ennobled to the world's end. For sith it pleased God to utter his will there, which is the rule of all righteousness, and there to make his covenant with the children of Abraham: ought not that place to have been acknowledged as holy? Not upon any superstition: but by putting the people the better in mind to honour their God as oft as they speak of Mount Sinai. It is a mountain in the wilderness, which aforetimes bore no renown: & now it became as an earthly Paradise, so as God showed his Majesty there. Seeing that God had said unto Moses, 
Exod. 3.5.  The place where thou standest is holy, put off thy shoes: so as he required a special reverence because he was minded to show himself there: and ought not the self same reason to prevail in respect of Mount Sinai? But so far off were the people from being alured to honour God a hundred or a thousand years after, by acknowledging the singular benefit which he had bestowed upon them there: that they started away from him and fell to spiting of him, even while the law was a giving, & while Moses was yet upon the Mount. So then Moses meant here to make their sin more heavy by showing them that it was like as if a man should come and as it were despitefully rush into a Church, where folk were assembled together to pray unto God and to hear his word and to receive his sacraments: and there commit some villainy or lewdness that might breed offence. And were not such a sin so much the heinouser? Yes: and so was it with them. Therefore when we read it, the very hair ought to stand up upon our heads. Nevertheless we must understand, that this is set down as a lookingglasse for us, to see that we should be no better than they if we were not withheld by the holy Ghost. Let us consider what men are. These were a people whom God had chosen from among all others: he had given them his doctrine: he had showed them his law: and yet for all that, they give over themselves to so cursed a thing. Although then that God come unto us, yet is it certain that we may start way, if he hold us not back, not only by his teaching of us, but also by the power of his holy spirit. Now the law had been published to this people, so as they sinned not through ignorance, neither could they say, We wot not how to serve God, we are to be borne withal though we devise ways on our own head: for behold, GOD had uttered his will plainly unto them, and therefore they should have stayed thereupon, and obeyed it simply without adding any thing unto it. But notwithstanding all this teaching, they cast away his whole doctrine, and cease not to overshoot themselves, as much as if they had never known any thing. Seeing it is so: let us learn that men may well preach unto us: but when we have had our ears never so much beaten with God's truth, yet shall we not fail to turn the clean contrary way, except he print the things in our hearts, which men shall have uttered unto us with their mouths: I say, imprinted them in our hearts, & made us to understand th● that is the thing which we must stick unto. That is the thing which we have to remember upon that text.  
And whereas Moses rehearseth how he was upon the Mount by the space of forty days and forty nights together without eating or drinking: let us note that that was done for the better authorising of the law, that it might be received with the greater reverence, and that men might know it was not a worldly thing. And hereby we see that the communicating of God's word unto us is a matter of great importance, so as we need not to doubt but it cometh of him, and that we ought to submit ourselves unto it. If we have not that: there will be no religion among us. Indeed we may well enough surmise ourselves to have it: but the chief groundwork of religion, that is to say of faith and of the service of God, is to be sure of our doctrine. For if we go but by weening: as the paynims, Turks, & all Idolaters do: and as the Papists do in dreaming upon their good intentes: it is but a toy, it is but a building in the air and upon imagination. Therefore let us mark well, that the first entrance to serve God, and to be allowed of him, is to be thoroughly sure of our rule, so as we say not I thought this had been good, it seemed so to me, it was told me so: but that we have God's word for our guide, and then let us go on hardly, we cannot go amiss as long as we follow that way: for our leader will never deceive us, we shall not be beguiled in obeying him. That then is the thing which we have to bear in mind, for as much as we see that God hath so avowed and authorised his word, as he showeth plainly that men ought no more to call it in question or to doubt of it. But although we see that this is very needful for us: yet do we see that the world makes none account of it. Whereof comes it that the Papists are so wilful at this day: but because they shut their eyes at the things that I have now touched? For if a man examine thoroughly all that ever they have, surely he shall find that they can allege none other reason than their own imagination. They can not maintain the things which they term God's service and the articles of their faith, otherwise than by their own reason, only because other men have said it, and they believe it without further inquiry. Therefore are they always in a mammering, without any stay or stedines: And yet ye see they be so wilful, that they rail against God & his word, & work it all the spite they can, & if a man go about to show them their faults & oversights, they be so stubborn as he can nothing prevail with them. Wherefore let us be the circumspecter in marking the things that are set here before our eyes: which is, that we know not what Religion or Christianity is, or whether our faith be substantial or no: unless we be sure that we have the rule of God's service from God himself, & that our religion is grounded upon the same. Mark that for one point.  
But woe worth us if we despise the law and make no account of it, seeing it hath been published with such warrantise as Moses reporteth in this text. Behold, the law is avowed by God himself: and what surer warrant should men require than that? Can God devise to warrant his law more than he hath done? no: and yet notwithstanding, after the hearing of the doctrine & contents thereof, we do but nod our heads at it, or rather we be not moved nor touched at all with it: nay we see there is nothing but coldness in us, & a great number of us do even spite it and gnash our teeth at it. Now than if we rebel against God after he hath so warranted the truth of his law: what excuse shall we have? It is not a fighting against the majesty of GOD? Yes verily. And therefore all the despisers of GOD, may well pretend what excuse they list: but yet are they convicted of open war making against GOD, and against his eternal majesty, and against his divine and heavenly power. Why so? For God in publishing his law, came as near men as he could, and as near as they could away with. In deed God showed not himself as he is: for we be not of capacity to receive such knowledge of him: but it is certain that he showed himself according to the small ability and slenderness of men, specially at the publishing of his law. And I mean not only the Law, but also the prophets, which were added as an appurtenance thereunto, because they be the expounders thereof. Again what proof is there of the Gospel? God did not only shake the earth at that time: but also (as faith the prophet Aggeus, 
Agge. ●●. ● Heb. 12. ●●  and as is alleged by the Apostle in the Epistle to the Hebrews) he did shake both heaven and earth, so as there was a greater majesty uttered at the preaching of the Gospel, than at the publishing of the law. Now then, sith it is so (saith the Apostle) that the Law which bringeth nothing but terror unto men, was so magnified: what ought the Gospel to be? For the law was but a shadow & figure of the things which we have now showed us perfectly in the Gospel. 
Col. ●. 1●.  In the Gospel God showeth himself face to face, 
2. Cor. 3. ●●  to the intent that we should be transformed to his glory. Sith it is so, what a curse pull we upon our heads, in that we do not harken unto God with all reverence, & show that it is he whom we worship, & to whom we be willing to dedicate all our senses, all our affections, & all our thoughts? If we be not brought so low as to hear and receive the doctrine of the law and the Gospel with all humility and reverence: we fight openly against the whole power and glory of God.  
And herewithal we have to mark also, after what manner it is that God warranteth his law, to the intent it may be of authority among men, and that they may submit themselves to it. It is by fathering of it upon himself: and that is one point more, well worth the marking. For God showeth us thereby, that he will not have us to lean unto men, 
1. Cor. ●●  but to look singly unto him, that we may have a true and assured faith. So long then as our minds run upon creatures: we shall always be in a mammering. Albeit that we may conceive some wilful opinion in our head: yet shall it vanish quite away at length, until we be come to this point, that we be sure it is GOD that hath taught us it, and that it is he of whom we hold all that we have. When we be so assured: then have we a right faith: but we see how the world forgetteth that. For is there any question of the hearing of GOD in the Popedom? Nay verily, they work all the abominations that are against God's word, and their doing thereof is matched with foul shamelesseness, as it were even in utter despite of God. For they will needs have the Gospel set aside, and that men should be the sticklers in that behalf, to intermingle whatsoever they themselves think good. We see then that this hath been ill put in ure. And therefore let us for our part remember, that when God meant to magnify his Law, he said not, Here is a wise man that shall tell you good things: but he took up Moses to him, and he gave tokens from heaven as if he should have protested thus: It is I myself, I will have ye to take all things that shall be uttered by Moses, as things that come from me. For I am not hidden in this case. Although I speak to you by the mouth of a mortal man: yet ye see he hath all of me, and he hath not devised any thing of himself or of his own brain. And to what end was Moses so exempted from the state of all other men? It is not possible that a man which is accustomed to eat & drink, should fast by the space of forty days and forty nights together. Then must it needs be concluded, that God intended to show in effect, how he himself was the author of the Law, and the giver thereof by Moses. And although Moses was so excellent a person: yet was he but a servant, he was not the master of the house, neither did he challenged any thing to himself, but delivered the things faithfully from hand to hand, which he had received.  
Now seeing that GOD reserved to himself the governing of his Church, and the giving of the rule whereunto he would have all men to hold themselves, so as even Moses should not pass the bounds thereof▪ what shall other men do now adays? We shall see at length that God never raised up a greater Prophet, no nor the like among his people. 
Deut. 34.10.  There was never any [that matched him or went beyond him, 
Phil. 2.9.10. Col. 1.16.17 ] but only jesus Christ the head of all Prophets. And good reason it is that he should be above Moses, which hath the sovereignty of all, considering that he is above the Angels, and even the everlasting GOD manifested in the flesh, 
●. Tim. 3.16  and our Mediator, exalted to the right hand of God his father, to sit as his Lieutenant, of purpose that all knees should bow before him. So then, we see how shameless the Pope and all his rabble have been, in usurping such liberty to forge articles of faith, to make laws for men's souls, and to bring the Church in such bondage, as to bury all pure doctrine, that their own dreams and dotages which they had devised contrary to God's word, might be followed. And therefore let us bear well in mind, that when we study to honour men, we rob God of his honour: and when we add any thing at all to his word, we become backslyders. That is a point which we must be fully resolved of, or else we shall have no certainty in our Religion and faith. 
Colos. 2.23.  In deed the Papists have some show of humility, in that they say, and why should not men observe the commandments of our holy mother the Church? For although it be more than needeth, yet notwithstanding, will not GOD accept it? There is nothing more commendable than humility: but yet for all their humbling of themselves before men, they rush with their horns against God. But if they meant to do GOD his due honour: they should not give men the thing, which belongeth alonely unto him. For if they fall to mingling of the leaven and corruption of their own imaginations, with the puernesse of God's word: it is more than if they meddled heaven and earth together. For it is easy to discern God's creatures one from another: and although there be never so much odds betwixt them, yet is there more agreement between them, than there is between men's inventions and Gods word. And therefore when they fall to mingling of their own fancies with it, and take leave to make Laws at their own pleasure: all is out of fashion, all is out of order, there is not any more pureness. Now then, whereas the Papists allege their humbleness in observing the commandments of their Church, or rather hellish synagogue: it is but a devilish overweening, wherethrough they advance themselves openly against GOD, in commending their own folly and beastliness as highly, as though their own inventions were far greater and exquisiter perfection, than the wisdom of God. Thus ye see what we have to remember concerning this point, where Moses reporteth that he neither ate bread nor drank water, of all the while that he was upon the mount.  
We see here to what end he forbore meat and drink. It was not to set up some fast, neither indeed was there any ever ordained, he did it not to make a rule of it: but rather it was God's intent to work such a miracle as might not be drawn to a common example, of purpose to authorize his Law, as hath been said afore. And herein it appeareth what a fondness it was to make the lenten fast, and to bind men to fast forty days after the example of jesus Christ, 
Matt. 4.2.  under colour that he had forborn meat and drink so long together. Surely the fasting of our Lord jesus Christ, was to show that the Gospel ought not to be less esteemed than the Law: and we see that the like befell to Helias, who was between them both. 
1. King. 19.8. Matt. 17.3.  Wherefore did Moses and Helias appear at the transfiguring of jesus Christ upon the Mount, but to show the agreement that was between the Law and the Gospel? And we see hereby, that Helias was as it were between both, that is to say, between Moses and Christ. For he restored the Law and the pure Religion that had been corrupted afore. And so ye see that Moses and Helias agree in such sort with jesus Christ, that they not only come to humble themselves to him, but also declare that he only is the end and perfection of the Law, and that he is the party to whom all must be referred. Again, when our Lord jesus Christ fasted, that is to say, when he abstained from meat and drink by the space of forty days together: he did it not yearly, but only once in all his life, at such time as he was to enter upon the execution of his office, which was committed unto him by GOD his father: yea and he did it by way of miracle. Now then is it not a turning of all things topsiteruie, when men will draw it to an ordinary, and make a common rule of it? Is it not an open mocking of jesus Christ? Is it not a defacing of God's miracle, as though they would spit at his power? Yes surely. We see then what a blindness it was. And although this superstition be very ancient, in so much that Satan had brought in that devilish error, even before there was any Pope: yet ought we to mislike it and abhor it. For it is not a simple abuse, it is not a fond devotion, such as men are wont to have: but it is a blasphemy against jesus Christ, it is a policy of Satan to deface the honour of the Gospel, and to make us forget the thing that the holy ghost amed at, which is that we might know how the law & the Gospel are no earthly doctrines, nor of man's invention, but altogether heavenly and of God, to the end that we should stoop unto them.  
Yet for all this, it is not meant that fasting is not good and holy. For though we make no Lentfast, yet are there other fasts which are commanded us in the holy Scripture: that is to wit, first of all staidness and sobriety all our life long, so as we glut not ourselves one day to forbear another for it, but use the benefits measurably which God hath bestowed upon us: that they which have abundance abuse it not in superfluity. And our fasting must be to restrain and bridle ourselves willingly aswell from meat and drink, as from all other things wherein we may commit excess or disorder, so as we forbear them willingly, as I said afore. As for these that have not very well wherewith to find themselves, let them be contented with their poverty, and take it patiently with thanksgiving unto God. Again if our Lord afflict us, or that we be in any distress: let us resort to fasting, of purpose to dispose ourselves to prayer and supplication, and to lift up our hearts the better unto GOD, humbling ourselves and acknowledging our faults unto him. Let our fastings be as spurs to drive us to god, to present ourselves before him as wretched offenders, to crave mercy and forgiveness at his hand. These are the fastings which the holy scripture alloweth, notwithstanding the said superstition invented by the devil to deface God's word, & the divine power that was showed in Moses, but more fully in our Lord jesus Christ. For he fasted not as compelled by others: but of his own free will, to show that although he was like us in all things saving only sin: yet could he well have been exempted from fasting, as in deed he was not a hungered nor a thirst of all the while he fasted. And why? For he had laid aside the state that he took upon him. Although he was under the shape of a servant: 
Ph●l. ●●  yet notwithstanding, that seruauntship bore no sway in him by the space of those forty days. Now let us proceed further.  
Moses addeth that at the same time he received two tables, even two tables of stone, the two tables that were written with the finger of GOD, the tables of the covenant which God had made with us saith he. This served to make the jews the more ashamed, of their exceeding great unfaithfulness towards GOD. For if I and another were to make a bargain, and in the mean time while the party were causing the covenant and conveyance to be engrossed, I on the other side should practise some devise to betray him while he trusted me: what a villainy were that? Should I not be a double false caitiff? Yes: for if a man conclude a bargain, and afterward break it or tear the writings in pieces, he shallbe punished. But if the one party go through with good and faithful meaning, and the other party mar all with craft and treachery, under pretence of quietness and friendly dealing: what is to be said of that? Even after the same manner dealt the jews. For God taketh Moses aside. And to what purpose, but to work the welfare of his people, and to assure them that their religion was a true warrant of their salvation, and that they walked not at all adventure as all other nations of the earth did? Thereupon he maketh an authentical instrument of the law that he had given them, that the remembrance thereof might continue for ever, and not be such a doctrine as should be forgotten, Now while God was thus working the welfare of his people: they recompensed him so evil, that they fell to utter defying of him, and would needs have a new God. We see then how Moses meant to enhance their evil dealing, that they might be the more ashamed, by knowing the horribleness of the crime which they had committed. And the same belongeth to us also at this day. For we see that God ceaseth not to renew the remembrance of his covenant. True it is that he published his law once for all, and likewise his Gospel. But yet for all that, we have both his law and his Gospel in writing also, and moreover it is daily preached unto us. Now then, if we provoke God's wrath and anger, by falsifying our faith which we gave and promised in baptism: doth it not make us the more unexcusable? Yes surely. And therefore to hold ourselves the better in awe & fear of God: let us understand that gods ordaining of the ministers of his word, and his gracious dealing with us in causing the same to be preached and expounded unto us afterward, is to put us in mind of his covenant, that we should put it in practice: [and therefore] let us pray him that nothing may turn us from it. Let us understand that: and then shall we have the more constancy and steadfastness to obey him. Thus ye see what we have to remember upon that text.  
Furthermore, let us mark that God thought it not enough to proclaim his Law, but he did also put it in writing. And why? because men are short witted in bearing away the truth. Therefore is our Lord feign to provide for it, & to warn us to look well to all things, because we be so feeble. Had the jews done their duty, Gods speaking to them had been enough: for he had given his law in so small room, as every man might count it upon his finger's ends, These are the ten commandments, in these hath God comprehended his whole will, which is the rule of good life, All this doctrine (say I) is comprehended in ten verses. Ye see then that the people had been taught familiarly enough. Now if they that heard God's voice upon the mount had done their duty: they should have taught their children, so as the doctrine might have been kept in mind from the father to the child. 
Deut. 6.8.  For God had taught them familiarly enough, as I said afore. Insomuch that he had willed them to make their ornaments of the sentences of the law, so as in steed of bracelets and other pretty toys, which foolkes do wear to make themselves gay: all the deckings of his people should be to have the sentences of the law written & engraved about them, that which way soever they turned their eyes, they might still have some mark to put them in mind of God's law. Howbeit, to the end they should have a more certain remembrance thereof: like as men have been wont to engrave their leagues in some tables of brass or stone: so God took stone to write and engrave his law in. It was not his pleasure to use paper or parchment: but to have his law written in stone▪ [and that was done] not by handicraft, (for he borrowed no workmanship of man in that behalf,) but with his own finger. Not that God hath any hands: but that the holy scripture speaketh so by a resemblance as if it were said, the law was not written or engraven by man's hand: but God approved and ratified it by way of miracle. Now then sith it is so: let us learn that God hath provided well for the assuring of our faith, to the intent we should not be put to any great pain or hardness to know what we ought to follow. True it is that the world will run into all lewdness, as we see it doth, and the examples thereof are too rise. It is pity to see how oft the jews swerved aside unto idolatry: it seemed that god's name should have been abolished among them: all was out of order: they had so gross superstitions, as a man could not discern between them and the heathen: they had so imbased themselves, as there remained not any more certainty among them. But yet for all that such as were disposed to serve God held always this point still, that they sticked to the certain doctrine. And why? For God's will was set down in writing. When superstitions were to be corrected: the mean to do it was not hard. For why? The law was written. That is the thing which we must stick unto if we will obey our God: and if we forsake that doctrine, God will also forsake us. We see then that God hath provided sufficiently for the surety of his people, that their faith might not be doubtful, but firm and constant. As for us now adays, we have more than the fathers had in the time of the law. For we have both the law and the prophets, and also the gospel. What is to be done then? They that allege in these days, I wot not which way to turn me, I see disputinges, debates, and contrariety of opinions, & therefore I will let all alone in suspense: [must consider also with themselves,] Yea? hath God lost his labour in setting down his law in writing, and in adding the exposition thereof by his prophets, to the end that we might the better know that the gospel is the true and full accomplishment thereof? Shall we accuse God as though he had left us at random, so as we should not know what we have to do, when he hath given us his infallible truth, and told us that we can never be deceived in obeying the things that proceed out of his mouth? So then let us understand, that whereas the world goes astray, and is ill instructed: the only cause thereof is men's own unthankfulness. For why? there is enough provided to make us walk in the broad daylight, so as we may defile the superstitions of the faithless, and not suffer things to hang any longer in suspense, if we have God reigning over us. Whereby we see that Gods speaking was not for one day only: but of purpose that the same should continue still even to the worlds end. Therefore let us go on boldly, seeing we have the doctrine of the holy scripture: and let us assure ourselves that that is the thing which we must hold us to, so as we must not any more say, whither should we go? That is the way, 
Deut. 13.5. & Esa. 30.21.  let us walk therein, as Moses protesteth hereafter. Truth it is that in those two tables are not contained all the things that are written in Exodus, Leviticus, and the book which we do now expound: those tables are but an abridgement of them, and they contain but ten verses. Nevertheless, our Lord meant to show by those two tables, that all the things which Moses left in writing, were of him.  
So then, here are two things: That is to wit, that Gods will was there should be scripture, like as when covenants are set down in writing, or leagues are engraven in tables of brass, & even so was it his will that there should be a perpetual memorial of his law, that men might take no occasion to turn away from it. And he made those two tables, not to show any cunning of man therein: but to engrave his law in them without out man's hand, that it might be known that the same came of him. As touching Gods writing twice in the two stones: we will treat thereof hereafter: For it is meet that things should be set down in order, and therefore I will not meddle with them now.  
Now remaineth how Moses addeth, that after the term of forty days, God said unto him, Up and get thee down apace: for this people have soon marred themselves, by forgetting me, and the favour that I have showed them. Here Moses goeth on still with his matter, showing the people that their revolting and starting away so soon from GOD was too too shameful and detestable. True it is that although they had held out four hundred yea or a thousand years, yet had they not been to be excused. But now when as they fell to making of an idol, and did set up a Puppet within forty days space, even while God was about the furtherance of their benefit and welfare, (as I said afore) when Moses was taken up as it were into the company of Angels, by reason whereof they should rather have thought thus, Go too, in the person of that one man we be after a sort separated from the rest of mankind, and God sanctifieth us to himself, and therewithal bringeth us into his kingdom, to the intent we should not have any earthliness in our religion: What a lewd dealing was that? For this cause Moses saith, that God commanded him to get him down in haste, because the people were marred out of hand, so as they were fallen to making of a new God, even while the law was a writing, and while God was confirming of his covenant with them. And it is plainly said that they were marred: Behold (saith God) they have marred. For the word which he useth, betokeneth no more, but they have marred, without other addition. And indeed it was a right marring of them, that is to say of the jews, who became lewd backesliders and perjured kaytifes, utterly turning away from the truth and rule of God, and finally from all order both heavenly and earthly. For wherein consisteth our pureness, but in obeying GOD? According to this similitude of Saint Paul's, 
2. Cor. 11.2.  that like as a woman is a lawful and faithful wife as long as she keepeth herself chaste to her husband: so all the chastity which God requireth of us, is that we should stick alonely to his word. Then if we fall to making of idols: it is a villainous marring of ourselves, we become like common harlots that give over their bodies to all comers, leaving their own husbands, and yielding themselves to every whoremaster and ruffian. Even so is it with us. And after the same manner was this people marred out of hand. Yea and we mar the majesty of God also, as much as in us lieth, when we follow our own foolish inventions. True it is that we cannot touch his majesty to do it any harm: but yet are we guilty thereof (as saith Saint Paul,) because we turn the truth into a lie, 
Rom. 〈…〉  and make all things false: and moreover turn the order of nature upside down, by forsaking Gods pure doctrine, so as we bereave him of his sovereign right that he can not reign over us, when we fall to setting up of idols and dead things in his room, and do the things which we ourselves have invented. So than it is not for nought that our Lord saith not in plain words, This people have made them an Idol: but he saith, This people have marred, that is to say, they have turned all upside down.  
Wherefore let us mark well, that whensoever we step aside from the pureness of God's word, we make a shameful marring, we practise our own destruction, we leave nothing whole and sound, and to be short, we be guilty of mingling heaven and earth together, and of the utter defacing of God's majesty. So much the more therefore doth it stand us on hand to submit ourselves to God's pure word, and to see that we invent nothing of our own heads, nor bring up any new religion: but hold ourselves to the things which our Lord hath told us, 
1. Sa●. ● 22.  forasmuch as he alloweth not any thing but that. Afterwards he addeth the residue, which I cannot expound as now: but it shall suffice (as I have said already) that we have this bond of our God, that we stray not so far as to reject his truth: but that we abide in obedience to his word, as he hath given it us in writing, and as it is his will to have it daily preached unto us.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, that we may be drawn to such repentance, as our whole desire may be to be quite rid of our fleshly affections and lusts, to give ourselves unto him, and to hold us so under his awe, as we may bring nothing of our own devising, but that when our own conscience findeth fault with us, we may so much the more yield ourselves guilty, and not turn away from his obedience: and that forasmuch as we can not fully satisfy and perform his Law in this world, it may please him of his infinite goodness to bear with us, until he have thoroughly corrected the evil which he knoweth to be yet still remaining in us. That it may please him to grant this grace not only to us, but also to all people & nations of the earth, etc.   

On Friday the thirty. of August. 1555. The Lxv. Sermon, which is the fourth upon the ninth Chapter.  
13 Wherefore the Lord spoke unto me, saying: I have seen this people, and behold, it is a stiff-necked people.  
14 Let me alone, I will destroy them, and put out the name of them from under heaven, and I will make thee to grow into a mightier and greater Nation than they be.  
I Began to show you yesterday, how foul and cursed the fault was which Moses upbraideth the people withal in this place: and that the cause why he did set it before them, was to the end they should be the better humbled thereby. And here he addeth a record of the greatness of that fault, in that it provoked God's wrath so sore, that he would have destroyed and rooted out that people, and put out the remembrance of them for ever. Now if God do measure his anger▪ and can skill to punish men's offences according to the greatness of them: it must needs be concluded that this offence was very horrible, seeing that God having delivered his people, and having wrought so many miracles for them, would nevertheless so wipe them out as they should never be spoken of more. That then was the meaning of Moses: verily as if he should say, ye wretched foolke, consider what ye be and what ye have been. For whereas ye were redeemed by the hand of GOD, you by revolting from him after ye had received such favour, deserved to have been so rooted out, as no remembrance of you might have remained in the world, and sentence thereof was given also. Had not I entreated for you, GOD had determined to have destroyed you. Now go make your brags, imagine I wot not what of yourselves, impute your obtaining of this land to your own righteousness, to your own power, or to some other thing else. Nay contrariwise, ye see what ye have done: ye have (to the uttermost of your power) undone the deliverance of yourselves which GOD had wrought, ye have forsaken the salvation that was promised you, and the inheritance that was prepared for you: and to be short it was meet that God should have powered out his horrible vengeance upon you, Therefore learn to magnify his mercy, considering that ye have provoked him so sore. Thus ye see in effect whereto this saying of Moses is to be referred.  
But by the way we must mark the words that he useth. I have seen this people (saith he) and it is a stiff-necked people. Hear GOD showeth that he hath just cause to make clean riddance of this people, forasmuchas they were past amendment. True it is that GOD might well thunder down upon all men, without showing them why or wherefore, and all mouths ought to be shut. For we win nothing by replying against him, and in murmuring at his chastisementes. 
Psal. 51.6.  For he shall ever be found to be righteous as is said in the one and fiftieth Psalm, and whosoever blasphemeth him shall be put to shame. Yet notwithstanding, here God showeth why he had determined to punish the jews so roughly, to the intent that Moses should be the better contented. I have seen (saith he) that this people is a stiff-necked people. Hereby he doth us to understand, that when we once fall to malicious wilfulness, it is all one as if we were rotten in our sins, and that there is none other remedy, but that GOD must put to his hand to destroy us utterly.  
In deed the least fault that we commit doth well deserve that GOD should use extreme rigour: but yet doth he moderate himself, according to this saying of the holy Scripture, that he is flow to wrath and long suffering. GOD then spareth us, and useth not rigour against us at the first dash. 
Psal. 103. ●.  But when he seethe us so hard hearted that he can not win us by patience, and that we be so stubborn as he can not amend us, nor make us stoop under his hand: then is he fain to work after another fashion, and to strive no longer with them, according to this saying  
Surely we should be left bare, accordingly also as the same similitude is alleged in Exodus, 
Exod. 32.25  that the people had made themselves bare of his protection, by making the golden calf. For they had no more any God to maintain them. And even so would it befall us also that we should make ourselves bore every day, by putting ourselves out of the protection of our God: were it not that some do set themselves in the breach. And therefore let us learn that oftentimes God spareth us, because there are some that make intercession for us, even whom we know not of. And let us think upon it the more, for as much as every of us feeleth himself cold in praying, and that we go not to it with such courage and earnestness as God commandeth. [Let every of us bethink ourselves thus:] Alas, if I were alone, and all the world were like me: what would become of it? We might perish for we are not worthy that GOD should regard us. But we must understand, that it is not our lords will that we should perish, when he ordaineth men to come before him after that manner. And therefore howsoever we far, after we have rebuked ourselves, let us proceed to this zeal of praying both for ourselves and for other men, and let us not doubt but God will have pity upon us, yea and even forgive our neighbours also at our request. Truth it is that in this case we must not bring any overweening with us, to advance ourselves as though we could further the salvation of other men: but we must take it as God showeth it. Behold I am not worthy that God should hear me myself: and yet notwithstanding he vouchsafeth to hear me, not only for myself, or for three or four moe●punc; but also for a whole nation. Let every of us do this, and let us consider how merciful our God is to us, seeing he not only vouchsafeth to regard us ourselves, us wretched sinners, us that have turned our backs upon him, us that have not ceased to provoke his wrath against us: but also vouchsafeth for our sakes, to accept our prayers and supplications not only for our private friends, but also for his whole Church. For it behoveth us to pray generally for all the faithful, yea and for them whom we know not, yea and moreover even for the unbelievers if there be any mean to convert them. 
1. Tim. 2.1.  Seeing that God heareth us after that fashion, even for the furthest strangers in the world, for those that are unknown to us, yea and even for such as are not yet of his house, nor of his flock, but are as stray sheep: is it not a mean to make us to trust in him, and to pray unto him with such certainty, as we come not to him like wavering reeds, 
jam. 1.6.  (as saith Saint james) but with assuredness that he will hear us, and that our prayers shall not be unavailable, because we resort unto him and have recourse unto him upon trust of his promise?  
And hereby we see how greatly the wretched world hath been abused by making intercession to Saints. When men read that Moses was heard, and likewise Helias: they concluded thereupon, O then must we resort to the Heesainctes and sheesaincts, and they must be our advocates and Patrons to God. Yea but the meaning of the holy scripture is clean contrary, as I have declared already, according to the saying of Saint james. For when God saith so: it is not to make us to run unto Moses: but it is to the end that by his example we should not doubt to pray also: for the promises belong to us as well as to him. Like as Moses trusted not in his own goodness, ne pressed before God as more worthy than the rest of the people: but only as knowing that God called & alured him thereunto: so also let us now ground ourselves upon the promises whereby God encourageth us to come unto him, yea and to come without doubting that he will reach us his hand, even without regarding whether there be any worthiness in us or no. For we shall find none in us: but it is enough for us that our Lord biddeth us come, and our obeying of him liketh him better than all the virtues that we could bring with us, if there were any in us. Therefore it is too gross an oversight, that whereas God encourageth us to come unto him with prayer and supplication after the example of the holy Prophets: we thereupon should contrariwise make them our Patrons and Advocates to shift ourselves from repairing unto him. Again on the otherside, although Moses prayed for the people while he was in this world: Doth it follow that the same charge is committed to him now still in heaven? Doth the scripture tell us that Moses maketh intercession for us still? So then, it is as it were a dragging of the holy scripture by the hair of the head, (as men say,) and a racking of it to falsehood, when the things that are spoken of men alive, are wrested to them dead. Therefore let us hold us contented with this common doctrine, that is to wit that every of us must take heart to pray unto God, because his promises are made to all men without exception. For our petitions are not grounded upon our own worthiness: but upon God's goodness, in that he showeth himself so free hearted as to reach out his hand to receive us. Heerewithall let us pray one for another, and let us not doubt but we shall be heard. And although we be cold, and slothful: yet let us understand that GOD heareth his Church, so that although we come not to him so freely, and with so earnest and well disposed mind as we should do: yet doth he pity us, because he not only hath an eye to our several requests: but also accepteth the general prayers that are made by the whole Church, in our behalf and favour: and therefore let us occupy ourselves therein as long as we live. As for those whom God hath taken out of this world, for as much as the holy scripture telleth us not any thing of them: let not us fall to thrusting in of our own imaginations and dotages in that behalf: for either we must pray in faith, or else we shall never be heard. And what is meant by faith? That we should be taught by God's word. Saint Paul sets it down for an unchangeable order, that we can not call upon God, unless we know his truth, and that the Gospel have been preached unto us, 
Rom. 10.14.17.  as is said in the tenth to the Romans. And let us assure ourselves, that as many as step aside from this rule, are as stray beasts, and their prayers shall never boot them, for they do but vnhallow the name of GOD, because they have not the warrants of his promises in their hearts.  
Now let us pass further: It is said, I will make of thee a mightier and greater people than this. Here GOD showeth Moses, that there is no cause why he should be afraid, that the good will which he had showed towards that people should be lost, or that he was raised up in vain to be a worker of their redemption, and of the welfare that was promised them. I will make of thee another people, saith he. But Moses is not contented with that: for he maketh intercession still unto GOD. And this is not added without cause: but rather to make us to know that Moses regarded not himself, but that forgetting himself he sought the welfare of those that were committed to his charge. That is the thing in effect which we have to bear in mind upon this place.  
Nevertheless it might be demanded here, whether it were enough for GOD to raise up a new people or no, seeing the promise was made to Abraham and his offspring. How then? Could he destroy this people, without unsaying his own word, and without calling back of his own promise? No, but hereby we be done to understand, that we must not be overinquisitive of God's judgements, but deal soberly, and modestly with them. For if we enter into too deep ransacking of them, we shall find them such a bottomless pit, as we shall never get out of them. Therefore let it suffice us that if GOD had listed to have dispatched that people, he could have found means to have performed his promise, so as it should not have been in vain. For (as it is said) had he not been able to have raised up children to Abraham even out of stones? 
Matt. 3.9.  Then must not we bind GOD to our means, nor to the common order of nature, seeing he is to us incomprehensible: but we must consider that he is able to work after such a sort, as will utterly abash us, and we shall not know which way he went to work.  
Thus ye see that the thing which we have to mark in this text, is that when God's judgements pass our capacity, we must not fall to ransacking of them by piecemeal out of measure: for (as saith Solomon in the five and twentieth Chapter of the proverbs) it is his glory to keep things hidden, so that although he show us not why he doth this or that, yet is not his glory thereby diminished, but rather increased. For it showeth men their own weakness, to the end they should learn to live in lowliness, and not think too well of their own wisdom. Mark that for a special point.  
But here are yet other things which deserve to be looked unto more nearly. And first of all, whereas it is said that Moses ceased not to make intercession: that may seem strange. For I have told you already that our prayers are faulty, if they be not directed by fatih: & faith importeth that we be sure of God's will, according to Saint john's exhortation, 
1. john 3.22 & 5.14.  where he saith that if we intend to pray aright, we must follow God's ordinance, and not our own likings. Sith it is so: how durst Moses in this text sue unto God contrary to his express forbidding, so as although GOD say, Let me alone, I will not hear thee speak of it any more, this people must needs perish: yet doth Moses make entreatance still? Wherein he may peradventure seem unportunate, yea and that he is minded even to spite him, or at least wise to show some kind of disobedience? Nay we must note, that Moses never showed himself more obedient than in this, forasmuch as the trust of the promise that God had made could not be wrested from him by so forcible a temptation, needs must it be that he was thoroughly settled in faith, when God speaketh to him after such a sort, and telleth him, I am determined to destroy this people: and yet Moses maketh intercession still, as though he would let him of his purpose. And why? Is it for that he discrediteth God, or for that he believeth not his threatening as the unbelievers do, who commonly make but a mock of it when God speaketh to them of his wrath? No: Moses dealeth not so: but this is his leaningstocke: behold, God hath made his covenant with Abraham, and that covenant must needs be unchangeable. For it dependeth not upon the deserts of men, but is grounded upon Gods own free goodness. Moses knew this: and therefore when he heard GOD speak of the destroying of that people: he fell as it were to setting of himself against it, upon assurance of the promise that had been made. True it is that he saith nothing of it: but yet was it a thing thoroughly known to the people, that at the end of four hundredth years, they should be put in possession of the inheritance which God had promised them. Moses then held himself to God's covenant, 
2. Tim. 2.13  which was unchangeable and to stand in force for ever. Though men be never so wicked: yet will God of his goodness surmount all their sins, so as his word must needs come to effect. But now had GOD ransomed his people, and the term was fully come wherein they should enjoy his promise: therefore was it of necessity that all these things should be done, and Moses doth God the honour, to keep him to that which he had said. Now that he is assaulted with grievous temptation, even as though it were cannon shot, he persisteth nevertheless in the same faith, and it is not a faith that flickereth as a shadow, but a faith conceived of the word and covenant of God, a faith that should stand fast settled and unmovable. We see how that Moses never obeyed GOD better, than when he withstood the threatening which God made. But yet doth not this resolve the whole question. For a man might reply: How so? Behold, God speaketh continually: why then doth Moses believe one of his sayings more than other? Again there is an other doubt. Seeing that God is unvariable and hath but one single will: why speaketh he otherwise than he had determined in himself? For in so doing he should deal double, which thing we know can in no wise agree with his nature. As touching the first question, let us mark that forasmuch as Moses was governed by the holy Ghost, and was fully persuaded that it behoved him to stick to the promise which was made to Abraham, and therefore gave credit to the same: he considered also therewithal, that Gods threatening was just, and that he might justly execute it: for else his praying had been but a mockery. He saw the danger that hung over the people, and was ready to fall upon them. But forasmuch as he thought there was a remedy, though GOD had said, Let me alone: he falleth to entreatance again. And that serveth to show the heinousness of the offence, and of the fault that had been committed. For such an enormity as that was, deserved well the utter destruction of the people. Moses then is so governed by the holy Ghost, that although his will seem contrary to Gods will: yet nevertheless he knoweth what we ought to follow. But it seemeth that Abraham did the clean contrary. 
Gen. 22.2.  For God had promised him to bless Isaac, and to raise up a people of his seed, whom he would take to himself. And yet notwithstanding he commandeth Abraham to slay Isaac with his own hands. Now it seemeth that after the example which is set us down here, he should rather have said, Lord thou hast promised me that my son Isaac shall beget a seed whereby salvation shall be sent unto the world: therefore he must needs live. But Abraham is governed by the holy Ghost, and knoweth that he ought to obey GOD simply without gainsaying: for he could well have stirred up seed from out of the ashes of Isaac when he had been dead. So then let us mark that when such temptations as these do encounter the faithful, so as God seemeth to be contrary to himself: he faileth not to govern them by his holy spirit, and to give them such wisdom and discretion, as they hold themselves always to the thing that is good and belonging to their duty, and never doubt at all of God's word. And therefore let us beseech God to teach us his will, and let us do our endeavour in seeking his word: and surely he will never suffer us to go astray, nor to do amiss, but forasmuchas he knoweth us to be unskilful and easy to be led away to and fro, he will hold us back by his holy spirit, and give us discretion to discern what he commandeth. For like as he failed neither Moses, nor Abraham, no more also will he fail us.  
As touching the second question, where it was demanded how it may be that GOD should say one thing and mean an other: (for that is contrary to his nature, in somuch as he nameth himself the truth, and therefore must needs show himself to be so indeed:) we must mark that in saying so, he speaketh not peremptorily, but with condition, though the condition be not expressed. Therefore we must have an eye to the end whereunto these words are referred: and then shall we find that there is no contrariety in them. God had said to Abraham, thy seed shall be held in bondage: but about afoure hundred years hence I will perform the promise that I have made thee.  
Needs now must this free promise of God be performed: for it dependeth not upon men: it is not said, conditionally that thine offspring behave themselves well: but God's intent is to be unchangeable in his determination. And therefore whereas he saith here to Moses, Let me alone, I will make clean riddance of this people: it is as if he should say, This people hath deserved to be utterly destroyed: for seeing they be past amendment, what shall I do more? I have tried them a number of ways, I have experience of them, I have borne gently with them, I have chastised them, and yet will they not be reclaimed, neither by fair means nor by foul. Seeing then that they be passed recovery, they must needs be utterly rooted out and perish. Yea, but yet is there this, Let me alone. His using of that speech includeth a condition: as if he should say, Here am I ready to do the office of a judge: what remaineth now to do, but to thunder down upon this people, and to make clean dispatch of them? Only make thou no intercession for them.  
Now we see yet better the thing which I touched afore: that is to wit, that God was so far off from cutting off of Moses, or from shutting him out that he should not pray: that he did rather sharpen him thereunto. As if he should say: But for thee this people should be destroyed. For if I should handle them according to their deserts: I should confound them. And forasmuch as they be so wilful that they be passed amendment. It is time now or never to execute my sentence. It is too much: I will make no more words: But I will grant thus much at thy request, that if thou make intercession to me, I will be restrained by it. Now than we see these two questions well resolued● and the profit that redoundeth of this text. Namely first that the force of our prayers is showed us here, when we pray unto God faithfully.  
And secondly we see that dangers ought to provoke us the more. The more that God's wrath is uttered unto us, the more ought we to be moved to pray unto God: because it is as if he drove us thereto by force. And we must not pray alonely for ourselves, nor have a care of our salvation only, nor only fear the dangers that hang over our heads: but we must also take care ●or our neighbours, and when we hear Gods threatenings, they must waken us, and make us to come before him, saying, Alas Lord, here is a sort of wretched creatures which must needs perish, if thou be so disposed. Therefore let us be provoked to fear, the more for Gods showing of his wrath unto us, and for the hearing of his threats: For he uttereth his judgements unto us to the end that we should prevent them. For when GOD giveth sentence upon our sins, it is always with this condition, that he doth it not with out giving of us some respite to remedy the mischief, so we seek the remedy by such means as he commandeth in his word. And so ye see what we have to remember upon the example of Moses.  
To be short, we see that it is not lawful for men to put forth themselves to make prayer and supplication: except they have the promise and be sure that it is Gods good will that they should do so. But GOD will give them such a zeal, as the temptations which shall cross them shall not stay them from going on forward, though it seem to themselves that GOD is not minded to hear them, but rather to put them back and to shake them quite off. Therefore let us not cease to resort unto him as it were importunately. For the importunateness whereof our Lord jesus Christ speaketh, 
Luke. 18.2.  in reporting the similitude concerning a widow that had to do with a wicked judge: made the judge ashamed though he were a naughty and froward man. But surely when we come to GOD, we need not to be importunate: for jesus Christ telleth us, that if we find mercy in men that are lewd and ill minded towards us: we shall much more obtain favour at God's hand, who ●arieth not till we come unto him, but calleth and allureth us to him. Seeing then that he is so friendly, let us not be afraid that we shall not obtain our requests. But yet for all that, let us not give over with once praying unto him as it were for fashion's sake: but let us hold out to the end, yea and even be importunate upon him. Although he seem unwilling to hear us, and let us alone in our distresses, yea and that to our seeming our misery doth still increase: yet notwithstanding let not us fail to hold on still, resting upon his promise which he hath given us, which is certain and unfallible: that is to wit, that he will never fail those which come unto him and call upon him in truth.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us feel them better than we have done heretofore, and that forasmuch as we know what need we have to pray, (insomuch that every minute of an hour we run in danger of endless death and are like to perish both body and soul:) it may please him to inflame us so by his holy spirit, as we may call upon him unfeignedly, and be more careful to do it and to exercise ourselves in it at all times, as provoked thereto by the great need which we have thereof, considering the miseries wherethrough we should perish, if we were not succoured by him and by his grace: and that in the mean while it may please him to bear with us in our infirmities, and not suffer us to be rend off from the body of his Church, but make us to perceive by experience, that the prayers which are made through the whole world are available to his chosen, and that their prayers also do avail us, so as the same may stablish us continually more & more, in the holy union which he hath made with us in the name of our Lord jesus Christ. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, reducing all poor ignorant people, into the right way of salvation, out of the bondage of error and darkness: and that for this purpose it would please him, to raise up true and faithful ministers of his word, which may not seek their own profit and ambition, but the glorifying of his holy name, and the salvation of his poor flock. On the other side, etc.   

On Saturday the xxxi. of August. 1555. The Lxuj Sermon which is the fifth upon the ninth Chapter.  
15 Then turned I me, and went down the Hill, and the hill burned with fire, and I had the two tables of the Covenant in my two hands.  
16 Then looked I, and behold ye had sinned against the Lord your God: and had made a molten Calf, and were turned out of hand from the way which the Lord your God had commanded you.  
17 Then took I the two tables and cast them out of my two hands, and broke them before your eyes:  
18 And I fell down flat before the Lord forty days and forty nights as afore, without eating bread or drinking water, for all your sins which you had committed in doing evil in the sight of the Lord, by provoking him to wrath.  
19 For I was afraid of the anger and wrath wherewith the Lord was displeased against you to destroy you. And the Lord heard me that time also.  
20 Likewise the Lord was sore angry with Aaron to destroy him: but I prayed also for Aaron the same time.  
21 Then took I your sin which you had made, that is to wit the Calf, and burned it with fire, and stomped it and ground it throughly even until it was small as dust, and cast the dust thereof in the brook that came down from the hill.  
HEre Moses declareth the great good zeal that he had, at such time as he saw God so sore offended with the jews for making the golden calf, and for their forsaking of their Redeemer to give themselves over to a dead thing, rather than to him of whose power they had had experience so many ways. Now he saith that he had the two tables in his hand, and that when he saw the people so fallen away to Idolatry, he broke them in pieces. Hear it might be asked, whether Moses were not carried with overhasty mood. For we have seen that those two tables were written with Gods own hand, so as there was not any workmanship of man in them, but that the engraving of the ten commandments in them, was of Gods own doing: Now then, that Moses threw down Gods handy work after that fashion, notwithstanding that the people had sinned: it seemeth not to proceed of any modesty, but rather of too unadvised zeal and overuiolent headiness. We must not presume to judge of such odd things: for we see that God governeth his servants by his holy spirit, and we know that sometimes he stirreth up his faithful ones to do his pleasure by extraordinary means. And although we may not make a certain rule of it: yet is not the deed itself to be blamed. 
Numb. 25.6.  We see what happened unto Phinees. For although he was not ordained to be a judge, but only to be a priest: yet did he execute justice upon the adulterer, & the adulteress which had defiled the Sanctuary. God allowed his doing, and there is record of it in the holy scripture, 
Psal. 106.30.31.  and yet notwithstanding it was a peculiar deed which we may not follow, without a special moving of the holy Ghost. As much is to be said of the thing which we read of in this text, where Moses broke the two tables, which thing he did not through hasty mood, but as led thereto by a zeal to Godward, and GOD showed himself therein, of purpose to do the people to understand, how heinous their transgession was. It is said that Moses was sent of God to bring down his covenant, and to be as in his steed, whom he served. And therefore his deed was as it were a declaring to the people, that his covenant was broken and torn in pieces. Behold (saith God) It is true I have chosen you, I have covenanted with you, I have showed myself to be your God, and the covenants were engraven in two stones, that they might remain in perpetual remembrance. But now have you broken your faith to me, and therefore must I for my part forsake you, and disannul the covenant that was made betwixt us. Thus we see that Moses did not any thing at aladuenture, nor was driven by fleshly affection: but that God showeth the people by him, that be gave them over and took them not for his, but utterly disclaimed them. For the very bond of the union, was the obedience of the people in submitting themselves unto his law, and their acknowledging of him to be their god, and their worshipping of him, notwithstanding that there were infirmities in them. But they make them a calf of gold, and utterly forsake the religion that was appointed them. And forasmuch as they did so: it was good reason that God should shake them off, and make as it were an utter divorce between himself & them for ever. Mark that for one point.  
But now by the way, this seemeth to disagree with that which Moses addeth: that is to wit, that he should break the two tables with his own hands, as it were of purpose to separate God and the people asunder: & yet notwithstanding make intercession for them, yea & that after such a sort (as it is said in Exodus) as he was not contented to entreat God only with prayer & supplications: 
 but also was inflamed with such as he besought God (if it were possible) to take him out of this life, yea and even to wipe him out of the book of life, so as he might be accursed, conditionally that the people might escape. Here are two things which seem very disagreeable at the first sight: namely, that he should be so angry, and that he should on God's behalf break and disannul the covenant, as who should say he meant to banish the people from the kingdom of heaven, and from all hope of salvation, yea and even from the inheritance that was promised them: and that yet notwithstanding, he should go and offer himself to GOD, to be punished for the people's sakes, and to bear their curse both in his body and in his soul. But herein we see, that God's servants may well have a burning zeal to execute their charge: and yet for all that, not cease to have pity & compassion on such as perish, and whom they be enforced to hate, and against whom they be driven to be sharp and rough. And Moseses zeal showed itself, not only in breaking both the Tables, but also in his doing of the execution that we read of in Exodus. 
Exod. 32.27 ●9.  For he did not only rebuke the people sharply: but also commanded the Levites to hallow their hands. And how? By killing all that ever they met with. Dedicate yourselves this day unto the Lord saith he. So was that tribe chosen to do that execution. And although they were ordained to the service of the sanctuary: yet is it told them that they must consecrate their hands unto GOD. And after what manner? By slaying their brethren, so as they spared not any man for kindreds sake. Indeed ye be all of Abraham's house (saith he): but yet must you execute vengeance this day, for the offence that hath been committed against GOD, in making the calf. Lo here another token, that Moses was so out of patience with the people, as he had no kindness in him, ne meant to forgive the transgression that had been committed against GOD: and yet for all this, he is contented to yield his own person to answer for them, not only by sustaining some bodily punishment: but also by being even damned for them, if it were possible. But we must always come back to that which I have touched already: that is to wit, that God's servants have always such a care of the welfare of them that are committed to their charge: that they had leaver to perish themselves, than to see those go to destruction, of whose salvation there was some hope. And yet notwithstanding they cease not for all that, to be sharp and rough when God commandeth them to do their duty, not upon cruelty, that they have not compassion still upon the wretched sinners: but because it is not in their own liberty and choice to show mercy, but they must have respect to their office, and unto God's will, that they follow the same. Both these things are showed us here in Moses: and we see that all the Prophets have used the like manner of dealing. It may well seem that they have no regard to spare the people. For they threaten God's wrath, they curse, they condemn, and to be short, they seem to bring nothing with them but thunder claps: and yet notwithstanding we see they were led with such pity and carefulness, that they besought God to show favour to such as were unworthy of it. Who will give tears unto mine eyes, 
jer. 9.1.  saith the Prophet jeremy: I could well find in mine heart to melt into water, to bewail the sins of my countriefolke. And yet in the mean season how speaketh he? Useth he mild terms to rebuke the people with gentleness? Nay, he crieth out against them as though he had forgotten all natural affection. So then we see that these two things agree very well: that is to wit, that those whom GOD chooseth to set forth his word, may well regard the welfare and benefit of the wretched sinners that are committed to their charge, and be even sorry and exceedingly grieved at the heart to see them go to destruction: and yet for all that, not forbear to show signs of rigour, so far forth as their office requireth, and as they needs must for the serving of God.  
Furthermore as touching the request of Moses: it is a strange case that he should desire to be wiped out of the book that God had written: 
Exod. 32. 3●  for he knew well it was unpossible. He was not so ignorant but that he knew God's determination to be unchangeable, and that his choosing of those that are his can not by any means be altered. And therefore this request seemeth to be unordinate, yea and utterly disagreeing to faith. But we must mark that in this zeal Moses respected not precisely what was possible to be done: but only meant to pray God that he being but one man might perish rather than the whole people should perish, so as he himself might answer for all the evil that had been done if it were possible. And besides that, we have to mark here, that Moses matched God's glory with the welfare of the people to whom the promises were given. For he persuadeth himself that it was not possible that that people should be utterly rooted out, but that God's truth must be abolished therewithal, because God had bound himself to the offspring of Abraham: and therefore that if that people had been cut off, God should have seemed to be variable. He could well have found out some mean incomprehensible to man: but Moses could judge no further than he was able to conceive. Now then forasmuch as he was at his wits end in this case, and God was to be found faithful and soothfast by performing of his covenant: therefore doth he forget himself, and is carried away rather to offer himself as it were in a sacrifice of cursing, than that God's name should be blasphemed, or that it might be said that he had not kept promise, or that he had changed his purpose. Hereby we see that Moses might pray faithfully: and yet notwithstanding not look simply & alonely to the right of the case. How might that be done? He was moved thereto by a passion, how be it not by a choleric and fleshly passion, but by such a zealous passion to Godward, as carried him above all state of man. neverthelater (as I have said afore), these things must not be drawn to a general rule, (for we have not the spirit of Moses): but yet must we go so far with him, as we had leaver that the whole world should go to destruction, than God's glory should be defaced, or that he should not be worshipped, or that the honour of his justice, wisdom, goodness, and power should not be reserved unto him. To be short, we ought to prefer God's glory, not only before all bodily goods, but also even before the salvation of our souls. And although that that be hard for us to do: yet must we enforce ourselves unto it. We see how Saint Paul did the like for the jews, and he was lead by the same reason which led Moses. 
Rom. 9.3.  I could find in my heart (saith he) to be accursed for my kinsfolks sake. It was not human pity that moved him thereunto: but his eye was always upon the promise that had been made to the offspring of Abraham, in respect whereof it behoved God to keep still some remnant of that people's seed, or else the infidels and unbelievers would have reported him to have been a liar, and they would have scorned the law & all the promises. Wherefore to the end that God's name should not come to such reproach: Saint Paul offereth himself to be accursed, if need be, and yet was he well assured, that God would never suffer him to scape out of the hand of his Leader, who had taken him into his keeping. But it is not for us to enter into such disputations. For as I said, Moses is contented to be ravished with such zeal, as he had leaver that both himself and all the world beside should perish, than to see God's name scorned, or that the unbelievers should have their mouths opened to blaspheme him. That is the thing which we have to mark upon the prayer of Moses.  
But yet therewithal let us come back again to that which is rehearsed here, concerning his breaking of the two tables. Herein we see that how pitiful soever God's servants are towards the wretched creatures which perish, yet must they not use any such mercy as may nourish the evil, but be careful to do the thing that God commandeth them, without swerving one way or other. Sometimes men are so moved with foolish pity, that they offend God: and upon opinion to do good to those whom they bear with, they increase the evil still in them, and are a cause of their greater decay. To be short, men stand so much in their own conceits, that they will needs exceed and go beyond God in mercy. And this is seen in all cases. Howbeit, if a man examine their affections narrowly: he shall find that their so doing proceedeth not of loving kindness: for one while they be sharp & rough, and there is nothing with them but destroying: and anon after in the turning of a hand, ye shall see them in another mood, so as they will needs be very pitiful. But after what manner? In going beyond their duty, without regard what God hath ordained: and (which worse is) they will needs be always showing of mercy where there is no repentance, whereby they cast wood into the fire, to make gods wrath burn the whotter against them▪ And therefore when they whom God hath put in office do see offences committed: they must not in any wise leave them unpunished. For why? If they suffer the mischief to settle & to fester: it will grow worse and worse till it become uncurable. For ye see how diseases become uncurable, when the parties be not purged in due time and place. We must remember how the Apostle saith, 
Heb. ●●●  that we must beware we suffer not evil weeds to grow, but we must pluck them up betimes, for if we do not, they will so evergrow us as we shall not be able to destroy them when we would, but they will stop our eyes, and so keep down the good seed, as it can never thrive. After that manner will God punish our negligence, when we be not diligent in doing our duty to rid away evil from among us. Thus ye see what we have to mark. But let us also apply this lesson to our instruction.  
Let such as have the charge of teaching, 〈◊〉 nearly to themselves and think well upon it, and bear in mind what God commandeth them that they may discharge themselves thereof: or else they may well make coverings, but God will ask them an acoount of the things that he had enjoined them. Again on the otherside, when we hear our vices and sins sharply rebuked by God's word, and rough threatenings against us, so as it may seem that our teachers intent to deliver us into God's hand to be punished by him according to our deserts: let us not think it strange, as a number do, who would have us but only to grease and anoint their scabs, in steed of handling them as they should be, & cannot abide to be rebuked roughly. But what? They would be flattered to the end they might perish without feeling of it. Contrariwise we see that to be taught aright, we must be rebuked and threatened, yea and that with such sharpness and vehemency, as we may be driven to bethink us of our offences, and to humble ourselves before God as becometh us. That is the thing which we have to remember in that we see that Moses was so chafed at the people's transgression, that he broke the two Tables immediately, and afterward drew out the sword, to punish such as had so violated God's service, and encouraged his tribe to do the like. Let us not think but that Moses was wounded to the quick with grief and compassion, when he was feign to do execution with his own hands. For we know he was a meek and kind hearted man, and inclined to good and holy pity above all others. But yet doth it behove him to discharge his duty, or else he had been unfaithful towards God.  
Moreover whereas he saith, I looked, & beheld you had offended your God, by making yourselves a calf of metal, and ye were turned out of the way which he had appointed you: this looking of his was because God had certified him thereof: but yet behoved it him to bear witness of their deed [with his own eyes]. And whereas josua said it seemed to be some battle: Moses answered that it was not so, 
exod 32.17.  for as much as some of them made not signs of mirth, and othersome signs of fear and sorrow: but all the whole multitude was merry and joyful: and therefore (quoth he) there must needs be some other matter in it. At his coming down he saw them dancing as it were upon fond devotion, according to the manner of Idolaters, who think themselves to serve their Gods very well by such foolish and wanton toys. And so the Israelites took this dancing of theirs to be a piece of God's service: wherefore Moses executed the punishment afore mentioned. But as touching this text, the only thing that we have to mark, is the thing which we spoke of even now, and which we have spoken of afore: namely that he upbraideth the jews with their sudden starting aside from the way which GOD had showed them. For the wellspring of the mischief was, that they held not themselves to the rule that is contained in the Law. We see then that the cause of all ruin and destruction, is our fickleness in turning away from God's word. For as soon as we pass those bounds serve never so little aside: by and by we run astray into utter destruction. And therefore it standeth us so much the more on hand to hold ourselves warily in obedience to our GOD, specially when he hath been so gracious unto us, as to set us in the right way. For he vouchsafeth not so to guide all men. Truth it is that all men, yea even those which never heard one word of teaching, have enough to make them unexcusable. 
〈◊〉 2.20.  But as for us, we ought to make singular account of this privilege, that GOD calleth us to him, that he taketh us into his government, and that he showeth us the way of salvation. Sith we have that, we cannot go astray, so we harken to the doctrine that is set forth to us in God's name. But if we despise such a benefit: then are we worthy of too too much blame. And therefore let us learn to submit ourselves simply to God's word, or else we shall open the gate to all wickedness, accordingly as it is said that men mar all and turn all upside down, when they start aside from the said way. 
〈◊〉 9.12.  Then is there but one way to walk well and rightly in: which is to obey our GOD, and not to give any credit to our own wit and imagination, nor to give head to our own inventions: but to abide as it were fast linked to the things that GOD commandeth and appointeth us. Those are the things which we must stick by: and if we do not, we be unhappy and forlorn creatures. For we shall go on from evil to evil, and there will be no end nor measure of our disorderednes, as we see it be fell to this people, who having once let go God's word, fell into so gross and beastly superstition, as to worship a Calf of their own making: 
〈◊〉 32.2.  and they became so mad that they spared not any thing so foully to defile themselves in offending God after that fashion. For when Aaron willed them to bring him all their ornaments and jewels: it was to the end to have made them loath to have had an Idol of that price. But there was neither man nor woman which brought not their ornaments and all the costly jewels which they had. Those graceless wretches were so carried away, and the devil possessed them with such fury, that they passed not to spoil themselves of all their substance, nor cared what cost they were at, so they might have an idol. And by this example are we warned to rain ourselves short and not to let ourselves lose, lest we happen to start never so little aside from God's pure doctrine, & from the Religion which he showeth us in his word.  
There is yet another thing to be noted in the breaking of these Tables: which is, that GOD intended to show by way of a figure, that his once writing of his Law was not enough for us, but that it behoved us to have it double engrossed. Truth it is that Moseses rehearsing of it in this text, is to another end: but yet is there no inconvenience in this also. Likewise when Moses took a veil or scarf to put before his face, because the people could not abide the glory and great brightness that shone therein, 
Exod. 34.30.33.  it was to magnify the Law, according as Saint Paul declareth: and the very story itself showeth sufficiently, 
2. Cor. 3.7.  that it behoved Moses to be known thereby to be as an Angel, and not to be taken any more to be within the common state of a mortal man, in somuch that his countenance shone as bright as the sun, which the people could not abide, & that was to put them in mind of their own weakness and frailty. That was the chief cause why Moses wore a veil to hide his face withal. But yet herewithal Saint Paul sticketh not to say, that God showed even then aforehand by way of figure, that there should befall such a dimness and blindness upon the jews, that whensoever they read the Law or heard it preached, they should have as it were a veil before their eyes, so as they should not see a whit. And Saint Paul saith that this thing was accomplished even in his time among the jews. 
2. Cor. 3.13.14.15.  For they red Moses continually in their Synagogues: and yet they continued as stark beasts as the heathen, so as they became brutish through their own foolish fancies, and could not perceive God's truth at all. For Saint Paul telleth them, that all the Law is nothing without jesus Christ: it is but as a dead thing, because jesus Christ is as the soul and perfection thereof. So then, as touching the breaking of the Tables: 
Col. 2.17.  it was the foresaid cause that moved Moses to do it: that is to wit, to show the people that God disclaimed them, as if he had said, your God giveth you over, and hath divorced himself from you. For in as much as your wickedness, hath separated you from him: it is good reason that he also should stand discharged of his promise, and be no more bound to so malicious & froward a people as you be, who have used such unfaithfulness towards him. That then is the first reason.  
But there is also another cause: which is, that we have as it were a figure or image, that Gods once writing of his Law is not enough for us: but that we have need of a second writing of it, to the intent it may avail us, and the doctrine thereof benefit us by showing itself to be lively and of effectual force and power. And that is the thing which the Prophets mean in saying, 
jer. 31.32.33.  that GOD will make a new covenant with his faithful ones, not as he did with their fathers in Egypt, but by writing his Law in their hearts, and by engraving it in their bowels. And therefore let us mark well that GOD meant to do us to understand, that his writing of his Law in the two tables of stone, was by and by void and of none effect. And why? Because that, if God do but write his Law, or cause it to be preached to us only by word of mouth: there will never be any hold or tack in it: and he showeth that the blame thereof is in ourselves, because we be not steadfast in keeping the promise that we have made unto GOD, but become variable, and start aside out of hand. God for his part, doth well perform whatsoever he promiseth us: but we break off all acquaintance and union with him, so as we be cut off and banished from him, and we bereave ourselves of all the promises that he offered us: and therefore after he hath once written his law, he must be feign to turn again and write it the second tyme. As how? For figures do not always represent the full truth, but there is oftentimes some difference. Then let us mark that the figure varieth from the truth which God showeth us and maketh us to perceive For he writeth not his Law the second time in stones: but rather whereas our hearts were hard before, he changeth them and maketh them soft: and in stead of stony hearts (as sayeth ezechiel, 
Ezec. 11.19. & 36.26. ) he giveth us hearts of flesh: that is to say, he softeneth our hearts and maketh them pliable, to the intent we should receive his Law, and have it engraven us, and be able to do and to follow whatsoever he commandeth us. Therefore let us bear this figure well in mind, for as much as it is for our benefit. In deed as concerning the first reason, it behoveth us to bethink ourselves well when GOD hath called us. For if we corrupt his service, or alter religion at our own pleasure: although there be no Moses to break the tables of stone: yet hath God showed once for all, that he is alienated from us, and that he will have us to be as strangers to his house. Truth it is that his election is without repentance: yet notwithstanding (as it is said in Exodus, 
Exod 33 19 ) he will save whom he listeth. Howbeit, if we stick not purely to his word: it is all one as if we fell out with him, and played the fugitive and unruly children: and he will not suffer us to despise his covenant after that manner without avenging of himself of such unthankfulness. And he hath showed us at that time in the person of Moses, that he giveth over and forsaketh all those, which turn away from the truth and hold not themselves to it, so that for his part he will have no more to do with them, nor any more acquaintance with them. Wherefore let us beware that this horrible sentence be not cast upon us, and whensoever our Lord shall have called us, let it serve to hold us in awe and fear. But yet let us know also, that it is not enough for us to have our cares beaten with God's commandments, and to have them set before us, and to be encouraged to keep them: for God must be fain to work within our hearts, or else all the teaching in the world will stand us in no stead: it will be but a sound ringing in the air, whereof no profit will redound. Now then, come we to hear God's word? In deed we ought to make account of the favour that he showeth us in causing it to be preached unto us: but yet let us assure ourselves that that would but turn to our greater condemnation, if he engraved it not in our hearts. What is to be done then? We must discharge ourselves of all selftrust, assuring ourselves that we shall be but evil scholars, until GOD have taught us by his holy spirit. Notwithstanding that he shall have used men as his instruments, to bring us to the knowledge of his truth: yet must he himself bore our ears, 
Psal. ●●●  that we may hearken to him, and he must touch our hearts and soften them, that we may receive the doctrine which is uttered unto us. Wherefore let us learn to mislike ourselves, by acknowledging our own sin and wretchedness: and therewithal let us pray him to work in such sort, as the things which we shall have heard and understood, be not a witness against us of our rebelliousness, and that we have been foolke past amendment. And so, as oft as we come to any sermon, or read the holy Scripture: let us pray God to touch us inwardly, and to make the doctrine available which we shall have heard, so as it may not be spoken to the stones, but to such as have been foretaught by his holy spirit. Thus ye see what we have to mark upon tha place.  
Now for the attainment of this second writing, we must not go to Moses, but to our Lord jesus Christ. For it is he that hath brought us the holy Ghost, 
job. 1●. 〈…〉  and the renewment whereby our hearts are reformed to the obeying of GOD, and whereby they be circumcised that they may be dedicated to his service. 
Col. ●●● 2. Cor. ●●●  The if Moses be compared to our Lord jesus Christ he is but a minister of the letter. And why? Because he could go no further than he had commission, which was, to set forth God's doctrine. But it belonged to jesus Christ to give light to that which Moses had uttered, and to give strength thereunto. And how was that? By his holy spirit. 
2. Cor. ●●●  True is that Saint Paul termeth himself a minister of the spirit. Howbeit that is not to deface his Master: it is not to draw to himself the thing that belongeth to the son of GOD: but it is to show that our Lord jesus Christ uttereth his grace now adays by the preaching of his Gospel. As how? Let us mark first of all, that the renewing of us and the writing of God's Law in our hearts, thereby to fashion us according to the righteousness contained in the same: is reserved alonely to the son of God, and that it is he which giveth us the will to follow God his Father and to obey him. For he hath the spirit of the fear of God, 
Psa. 11.2.  he hath the spirit of all righteousness, he hath the spirit of truth, as is said in the eleventh Chapter of the Prophet Esay. So then let us mark, that we must resort to our Lord jesus Christ when we be put in mind of our duty. When it is told us what GOD requireth of us, we must think thus: Alas Lord jesus, it is true in deed that here we have knowledge of the thing that is good and rightful: but what? We have another Law clean contrary to it in ourselves: 
Rom. 7.23.  which is, that we do but chafe and fret at GOD when we be taught: and when his Law is alleged unto us, we do the clean contrary to that which is contained there: and therefore thou must be fain to change us, and to make us new creatures: for to that end is the spirit given us, which thou communicatest unto us, by bearing us record that we be members of thy body. And again, hath jesus Christ once given us this will? 
Phil. 2.13.  He giveth us also ability to perform the same desire, and strengtheneth us so against all temptations, as we shall never be overcome by them. Ye see then that we must high us to our Lord jesus Christ, assuring ourselves that that prerogative and honour belongeth to none but only him. Yet notwithstanding this saying of S. Paul's is true also, 
2. Cor. 3.6.  that all such as preach the Gospel are spiritual ministers, [that is to say] they set not forth a dead letter and unprofitable doctrine, but withal they bring God's spirit. And how is that? Is it by their own breathing? No: For our Lord jesus Christ did well show by his breathing upon his disciples, 
john 20.22.  that the holy Ghost proceedeth from none but himself alone. But Saint Paul's meaning is, that jesus Christ worketh continually, to the end we should believe in him. True it is that we shall not see him here personally present: how then shall we be sure, that he writeth God's Law in our hearts? Let us not allege any of those things. For seeing that jesus Christ is the end and perfection of the law, 
Rom. 10.4. Col. 2.17.  yea and the very life of it (as I said afore:) let us not think but that he printeth God's Law in our hearts by the preaching of the Gospel. So then let us not doubt but GOD will perform that grace in us. And although the party that preacheth unto us be but a mortal man, and the words which he uttereth unto us with his mouth, do vanish anon after away in the air: yet let not us doubt but jesus Christ will for all that do his duty, 
Rom. ●0 13. 2. Cor. 3.3.  as Saint Paul declareth in the same place. And in deed, the faithful have experience thereof. For we should never have so much as any thought at all of coming unto GOD, 
Eph. 4.7.  or of doing any good: unless we were fully resolved of this ground, namely that it behoveth us to be thoroughly settled and constant: all the which proceedeth of our Lord jesus Christ. Therefore whensoever we feel that GOD draweth us unto him, let us understand that he showeth us how we be members of the body of his son, because we have the holy Ghost▪ by whom we be altered and reform, 
Rom. 8.9. 1. Cor. 6.15.19.  and by whom also his Law is written new again in our hearts. Thus ye see what we have to bear in mind.  
Moreover, let us mark that whereas Moses telleth the people that God heard him for that time: it is to the end they should not abuse God's goodness, but understand their offence to have been so horrible, that if they did so any more and tempted GOD again afterward: they should find no mercy. The intent then of Moses in this place, was to hold the people in awe. Truly we ought to be fully persuaded of this, that if GOD find us repentant for our sins, he will ever be ready to forgive all that we have committed. Let us but only make towards him, and he will reach us his hand. Yet is it not meant that we should take leave to do evil under colour that GOD is so merciful to wretched sinners, that as soon as they return unto him, he preventeth them and is ready to receive them and embrace them aforehand. This (say I) must not make us the more inclined to do evil: but we must understand that when God hath forgiven us once, we must no more fall back again. For then do we tempt him and abuse his patience, which is the next way to shut us out of the gate of salvation, and to disappoint ourselves utterly of all the mercy which he was minded to have used towards us. True it is that although we shall have offended twenty or thirty times, yet doth God tell us that he will have pity upon us. But I speak as now of those that take liberty to offend, and say, seeing I have found God so gentle and pitiful, I shall surely be received of him at all times. Surely when men stand so upon God's mercy, and under pretence thereof, do either become negligent, or else give over themselves to all naughtiness: it is all one as if they renounced all the promises of their salvation. Therefore let us mark well the saying that is set down here. God (saith Moses) heard me. And how? for that time: to the end that the people should think thus with themselves, Alas, it is a wonder that ever we obtained pardon, and it must needs astonish us still, that God would rid us out of such danger as we were fallen into, considering how deadly and over deadly the fall was. Now then seeing that God hath showed himself so friendly towards us: let us beware that we provoke not his wrath any more. For if we fall back again,  
that he gave flat sentence that none of them should enter into the promised heritage, save only josua, and Caleb the son of jephuneh, because those two had behaved themselves faithfully. But as for the people, they should be led about by the space of forty years, until their carcasses were rooted in the wilderness, according to the threat which God had uttered with his own mouth. That is the content of this part of the text.  
Now let us mark first of all, that to make the jews understand the meaning of Moses, or rather of the holy ghost: it behoved them to be warned to set their former faults before their eyes, that they might not be so fond as to presume any thing at all upon their own worthiness, or upon their own power: but to abase themselves utterly, acknowledging that GOD found not any thing in them why he should choose them, but that all came of his own free goodness. Now if Moses were feign to use such exhortation to the jews: let us understand that we also have as much need of it nowadays as they. The end therefore which we must begin at, is this: that we must cast down ourselves, and not be lifted up with any presumption, nor vaunt ourselves through any foolish overweening: but acknowledge ourselves to be void of all deserving, and that there is not any grace or righteousness in us, for the which we might obtain love at God's hand. And therefore must he needs prevent us with his free goodness. Mark that for a special point. But how may men abase themselves after that fashion? We will never do it of our own accord. In deed if every of us look well upon himself, it must needs be that we be as it were bewitched, if we be not induced to mislike of ourselves, and to be ashamed and utterly at our wits ends. For what is man? Let him search thoroughly what is in him, both in body and in soul: and surely we shall find even from the most to the least of us, that there is nothing in us but utter shame and confusion, as I said afore. Nevertheless, every of us abuseth himself through this folly, so as we bear ourselves on hand that our vices are virtues. And although our life be as lewd as may be, and our sins most outrageous and horrible: Yet to our own seeming there is nothing in us but perfect righteousness and soundness. Ye see then that men beguile themselves. And therefore it is requisite that we should be held short, and have our faults laid afore us, not only some one or two faults, but also all the faults of our whole life: so as we may know that we have offended our GOD so grievously, that it behoveth us to be overwhelmed with shame and reproach: and that if we should go about to lift up our heads, it were meet that we should be thrust back, and that GOD should knock us hard upon the pates with a cudgel, to show us that our pride is devilish against him. Then let us mark that Moses spoke not only to the jews: but that the same lesson is told unto us at this day: in so much that if we will yield glory unto GOD, we must be bereft of all praise, and not presume any whit at all of our own virtues, but assure ourselves that there is not aught in us but utter vanity.  
Furthermore for as much as we come not to such mildness of our one accord: let us have an eye to our sins, and not tarry till God open his books of account as he will do at the last day, for than it will be too late for us to yield ourselves guilty. But let us bethink us of our sins now while he summoneth us by his word, and while he warneth us aforehand. Let every of us submit himself as a wretched offender before his judge, and let us acknowledge ourselves to be justly accused, yea even of infinite faults, before God. And when we have bethought us of one offence, let the same minister occasion to us to bethink us of another. And to be short, let us both generally and particularly practise this lesson of considering what we be, yea even without flattering of ourselves, that all the good which we receive at God's hand may be fathered upon him, and the honour which he reserveth to himself remain whole and unminished unto him. Let us not covet to enrich ourselves with the things which we have borrowed of him: let us not seek to attire and deck ourselves with his feathers: but let us acknowledge that it is of his own free goodness that he vouchsafeth to show himself so liberal, though he be not bound thereto. And for our parts, seeing we cannot bring any desert unto him, but we be guilty in all cases and all respects: he of his inestimable mercy must be feign to bear with us, or else we would be deadly enemies to him still, & he should be driven to thunder down upon us. Thus ye see what we have to mark generally upon this text.  
But now let us come to the stories which Moses toucheth here. He speaketh first of Thaberah, which betokeneth Burning, as I said afore. 
 For there the people were chastised with burning, because they murmured at their traveling through the wilderness. O (quoth they,) shall we never come to an end? We do but run up and down here, we be fain to remove our tents from place to place, we be driven to carry our stuff upon our shoulders, and why be we not rather in some place of rest, discharged of such travel? But alas, those wretches considered not that GOD'S displeasure was to be accomplished, according to his oath, which was that none of them should enter into the promised land. They should have thought, Alas, we deserve to be drowned in the bottom of hell, and GOD is contented to send us a temporal correction. Although he be not minded to bring us into his earthly resting place: yet notwithstanding he giveth us respite to bethink us of our sins, and to sue to him for pardon. For albeit that he make us to feel some rigour, and it behoveth us to bear the marks of his displeasure all our life long by being deprived of the inheritance which he had promised us: yet notwithstanding we ought therewithal to acknowledge his goodness, in that he will not have us to perish everlastingly as we well deserve. But they considered none of all this, neither considered they that they were in as happy plight as they could wish. They had the Manna down from heaven, they took no pain to make provision for themselves, they needed no more but to gather it up & to take every man his measure of it, they were all fed, yea and that with a good & savourly food. Yet considered they none of all this, but grudged at their overlong journey. And what cause had they so to do? First they were privileged from the curse that was laid upon all mankind. We be set in this world to lead a painful life: & man was ordained to labour even before he had sinned: for it is unkindly that we should be idle & unprofitable. Moreover the travel that God enjoineth us now, serveth not only to keep us occupied, but also to load us, so as we may be enforced to shrink under our burden, & to groan for our sins sake. Now then this people had good cause to submit themselves quietly, when God led them so through the wilderness. And therefore it is no marvel though fire came from heaven to burn up part of their tents, and though God's wrath appeared after that fashion to make them abashed. Yet notwithstanding, so little did this amend them, that they fell to murmuring by and by again, because they had none other food but Manna. God had warned them enough that they should no more provoke him, & they should at leastwise have learned it by experience, seeing they felt the blows. But they hardened themselves again against God: and although he had made them to feel his hand so roughly: yet say they, what shall become of us? 
●●mb. 11.6. ●3.  our soul withereth, and we pine away to the death. For here is nothing for us but Manna, we would feign have some fleshmeate. Well: They have their desire: but that is to their cost. For while the meat was yet in their mouths, God's wrath fell upon them, so as they were driven at length to know that they ought to have been contented with so good and happy a state as God had given them. In remembrance whereof the same place was named the Graves of Lust. 
〈◊〉 17.4.7.  Also there was another murmuring for water, insomuch that whereas they should have craved water of God, they fell to storming against Moses, & would have stoned him. For these causes it was God's will that the marks of their disobedience should be printed upon them that they might remember their naughtiness as long as they lived upon the earth, & therefore he named those two places, the one Masa, and the other Meriba. As if he should say, ye have strived with me, and are entered into contention against me, as though ye would bid me battle. Ye have tempted me because ye know not yet my power, which hath showed itself so many ways unto you. Thus much concerning the stories which Moses rehearseth here. In deed they derserue to be laid forth more at length. Howbeit forasmuch as we have here but a rehearsal of them as it were at a glance: we must deal so as we may profit by them, and take so much of them as may serve for our instruction.  
Now then, seeing that God was so sore grieved with the murmuring of that people, in that they abode not the travel patiently which he had laid upon them: let us note that there will be never the more excuse for us nowadays if we bow not down our shoulders to bear the burden meekly, without striving against God. First there is this earthly wayfaring, whereunto God hath made us subject in this world. Although God gave many men rest, so as they never go from home nor (as ye would say) out of their nests: yet are we misadvised if we pass not through this world as birds upon a bough, & be not as strangers in it. For else God disclaimeth us & giveth us over. Sith it is so: they that settle themselves in this world as though they should never go out of it, do banish themselves from God's kingdom: and show that the kingdom of heaven belongeth not unto them. And let them not beguile themselves by protesting that their intent is not so: for God hath avowed it to be so, and the Apostle saith expressly, 
Hebr. 11.16.  that forasmuch as the fathers were as poor strangers here beneath: therefore did God also vouchsafe to call them his children. Now then as for them that are ashamed to be called strangers in this world: they must go seek their inheritance with the devil: for they have neither part not portion with God. And now must we apply the things to our benefit which it pleaseth God to send us. We see what miseries do commonly hem us in, insomuch that even the tenderest sort & such as seem to have the world at will, are most feeble & weak, and are troubled with a number of griefs & vexations. Howbeit let every man look upon himself, and according as God dealeth with us, so let us patiently receive the afflictions that he sendeth us. If our state be hard and cumbersome, let us not think that if we murmur at it, our murmuring shall vanish away into the air, but that we must come to a reckoning for it before God. For if God send not down fire from heaven after the same manner that he did visibly punish the jews for their murmuring: it is so much the worse for us. For if he wink at it, & punish us not out of hand: his vengeance must needs be the sorer & more terrible. And therefore let us learn to live under obedience to our God. Although we be not handled as we would be in this earthly and flightful life, but are feign to be trotting up and down: so as when we would live in rest, God driveth us from place to place, and when we would feign be discharged of care, then are we most vexed: let us receive all that ever God sendeth us, and let us make our reckoning to pass through this world, after the same manner that this people were conveyed through the wilderness. And let us learn to practise this saying of our Lord jesus Christ, 
Matt. 10.38. & 16.24.  that we must bear our cross after him. Like as when a man goeth into the country, he takes up his truss upon his neck, and carrieth such things with him as he shall have need of: so must we be laden with such farthel as God listeth to lay upon us. And let us not look one at another: for God intendeth not to handle us all alike. Let such as have most vexation of all, understand that God doth it not without cause. And let such as have less, thank God for his bearing with their frailty. But yet for all that, howsoever we far, let us beware that we stand not in contention with God, by grudging that he letteth us not alone in such quietness as our flesh would wish and desire: for we wot not what is for our own profit. Mark that for a special point.  
But on the contrary part, we see how men are given, not only to their ease and commodity: but also to superfluity and wantonness, so as it should seem that they will needs be merry & drive away all care, whether God will or no. Whereas by the adversities which God sendeth us, he putteth us in mind of our sins, and laboureth to withdraw us from this world, as though he spurred us forward to make the more haste unto him: we not only cannot abide it, but also seek means to rush forth into all inordinate pleasure, even with open rebellion against him. If God spare us: them are we the more unruly, whereas we should call ourselves home unto goodness, and live in the greater awe. And therefore let us be advised to benefit ourselves by the example that is contained here.  
As concerning the Temptation or Strife: let us understand that if necessity pinch us, so as we be driven to any straight and know not where to become: we must resort to our God with all lowliness, beseeching him to provide a remedy for our need: but yet in the mean while we must be contented with his good will. If it please him to have us to languish: let us hold down our necks, and let us not have the stiffneckedness which Moses condemned heretofore in the people of old time. Also let us understand that it is Gods own working, when he vouchsafeth to uphold us in such sort as we do not utterly quail. For although we do hardly drag our limbs after us, & we seem even to be at the last cast: yet do we still feel some taste of the goodness of our God. Howsoever the world go with us, let us learn that we must not tempt him, that is to say, we must not give ourselves the bridle to ask this or that, but refer ourselves wholly to his good will, and be so governed by him, as we may always yield him his due obedience, and not range after our own lusts like wild beasts, as though we would push at him with our horns, but that if we wish the thing which seemeth expedient for us, we do it always with this condition that God shall have the mastery of us, and overrule all our passions and desires. If our mind move us to wish or to say, I would feign have this or that: Let us look that God have the overruling of us, and that we submit ourselves so unto him, as all our thoughts affections and likings be framed unto his will, though it seem never so hard unto us. Thus ye see what we have to note concerning the temptation that Moses speaketh of here, and concerning the strife at such time as the people were in a chase and murmured against GOD.  
And let us know moreover that we be no competent judges in own case, lest we seek fond excuses as we be wont to do. We will not be acknown that we accuse God, though it be so in deed: We will say we intent not to advance ourselves against him to defy him: but yet is it so in deed. Yea and whereas the people were driven to name the places of Meriba & Masa: they did it not of their own good will, but it was God's will that those names should remain as presidents of their rebelliousness. Therefore let us learn, that if we be not wholly obedient unto God, so as we do not any thing but by his good will and leave: our tempting of him is a provoking of his wrath, as though we made a kind of defiance to him. afterward followed the offence which the people committed in requiring flesh to eat. They held not themselves contented with Manna, but they would needs have such victuals as they themselves liked: and they were not contented simply with flesh neither, but they would needs have sauce, yea and dainty sauce to it. For they longed for the Garlic and Onions and other like things which they had had in Egypt, and they would needs have GOD to feed them with the same gear in the wilderness. But it was a devilish longing, which made them to refuse the sustenance that God had given them. Besides, what more? They had Manna daily from heaven, to feed upon as much as they would: so as they might well perceive that God maintained them by his power, but that seemed unsavoury to them. And why? 
Exod 〈…〉  Because it came of God. They would needs have whatsoever they themselves liked, 
 as it were in spite of him: insomuch that they fretted and chafed at his bringing of them out of Egypt, as who should say they held scorn of the deliverance which he had wrought for them. Sith we see this, let us look to ourselves, and let us know that this fault is set forth unto us, to make us beware that we be not guilty of the like.  
For we must understand that GOD maketh us judges of the people of old time, to the end that every of us should condemn ourselves in our own cases. For why? If we be judges of such as have done amiss: think we that GOD seethe not much clearelyer than we? Now he is so gracious as to put over his office unto us, to the end that every of us should have an eye to himself, and having pleaded guilty, be cast down and humbled before him. Therefore let us mark that the rehearsal of this story, aught to lead us to the condemning of our own wicked affections, and make us to consider what our lusts are, wherethrough we cease not to provoke the wrath of our God. And let us mark first of all, that look how many lusts are in our flesh: so many armed folks have we, which advance themselves against God. And for the same cause doth Saint Paul say, 
Rom. 8.7.  that all the imaginations, conceits, and affections of our nature, serve to provoke us to fight against the righteousness of our God. And therefore whensoever we chance to lust after any thing, let not our flesh overmaster us. And why? For all our senses are so corrupted: that although (to our seeming) the end of our wishes be good: yet notwithstanding, some excess will ever be mingled with them, and God shall have somewhat in them whereat to find fault. And how fair and beautiful soever our desires are to the outward show, there is always some vice in them: and what shall we then say of the sinful lusts, which we be driven to condemn even by our own natural judgement? When a man desireth to have wherewith to find his household, and traveleth to get it: truly that desire is good of itself. But yet the same is matched with impatience, or with unstaidness, or with overgreat care, or with unbelief: and to be short God shall always find somewhat amiss in our desires, which of their own nature are not evil. Howbeit, if a man rush out into pilling, and polling, and scratching, to beguile and deceive his neighbour: is it not much worse than to have a desire that might seem good of itself? Though a man purpose to live never so quietly with his wife, yet shall it always be mingled with some worldly affections, so as our corruption will needs bewray itself still, even in the best things: and what will become of us then, if we give ourselves the bridle to whoredom? As much is to be said of all other things. And therefore let us bear in mind, that although our desires appear not to be evil: yet are they ever matched with some vice & unrighteousness before God. But [besides this,] we have also our fleshly lusts which make us to shake off God's yoke, so as we cast ourselves at aladuenture, some into blasphemy, some into gluttony, some into unruliness, some into wantonness, some into lechery, some into extortion, some into cruelty, some into robbery, and othersome into all manner of wickedness. Now then, deserve not our lusts that God should rise up to destroy us for them, when we be come to that point? Yes: for if the people of Israel had graves of lust: what shall become of us? And therefore let us learn that when we read these stories, God giveth us warning to enter into the examination of our faults, that upon the knowing of them, we should crave forgiveness of them, and fall to such repentance, as may wholly tame us and make us flee unto him, and not be given any more to our vices. But that is unpossible for us to do, until we have so overmastered ourselves, as to mislike our own affections with full purpose to renounce them. Until a man be subdued after that fashion, it is unpossible for him to yield obedience unto God, how fair appearance of virtue soever he have. But what? So far off are we from minding these things, that by all likelihood we do nothing else but blindfold our eyes, that we might not see our sins to seek convenient remedy for them. See here how the jews were condemned for requiring of water, and yet were they ready to die for thirst. Yea, but the cause why they were not to be excused, was for that they required it with murmuring. Whereas they should have said, Lord thou knowest what is expedient for us better than we ourselves do, and therefore we refer ourselves to thee, provide thou for us: in stead of using such humility, they fall to repining and storming. Now we must not do so: but we must patiently tarry God's leisure, when he giveth us not things so soon as we ask them: for he can well skill to provide for all our needs. In deed if it pleased him, he could well content us and give us all our wishes: but his will is not to maintain us here in such abundance, as we might take occasion to hold scorn of the good that he doth us, and to despise it by treading it under our feet. He will have us to be meek and lowly, that we may learn to resort unto him. When a man is in poor estate, he beareth himself on hand that if God would give him wherewith to maintain himself plenteously, he would be wholly given to be thankful towards him for his pitying of him. But let him once come to wealth, and let God deal bountifully with him: and what will he do? He will lift up himself against God, and forget him in such sort, as if he were not the same man that he was before. And this vice is tootoo common: insomuch that that more our Lord increaseth his benefits towards us, the more do we seem wilful in despising him, and his so doing sharpeneth our unthankfulness and malice. And therefore let us consider, that the things which are told us concerning the jews, belong unto us, forasmuch as we have the like or greater vices in us, than were in them: & we must understand that God's intent is to teach us by them.  
And specially whereas mention is made of their wilful stubbornness at Cades Barn, 
Numb. 14.4.  where they refused to go forward to enter into the inheritance that was promised them: let us understand that we be no less worthy of blame at this day before God, for that he cannot hold us in, to make us go through with our course. To what purpose hath GOD called us into his Church? It is (as I said afore) to the end that in passing through this world, we should not be wedded to it, but use it altogether as a wayfaring, and as a strange country, traveling still through it towards heaven. For behold, our Lord crieth to us both early and late, that we should go on still to come unto him. But we on the contrary part, vouchsafe not to remove one foot to go to him: but in stead of setting forward we retire back, or else sit snugging still in our own slothfulness. We see it is so. Now then, forasmuch as our Lord findeth us so lazy and stubborn, that in stead of plucking up a cheerful courage to go forward, and to hold on our course until we be come to the end of it, we resist him and are loath to pass any further: Let us understand that this story is told us, to cast us utterly down in ourselves, so as we should not seek any worthiness in our own persons, (as in deed there is none in us:) But yield God the whole praise of his benefits, knowing that he is not bound at all on his side, but that he doth all things of his own mere free goodness and infinite mercy: and therefore that we on our side ought to sigh, beseeching him to correct us and reform us according to his will. And for the better perceiving hereof, I pray you after what sort go we forward when God calleth us? We partly limp, and partly make many a false step. Let every man examine himself, and see how forward he hath been since the time that God hath reached him his hand. True it is that even before we knew the Gospel, we were already without excuse of our rebelling against our God: 
Rom. 1.20.  but now seeing he hath enlightened us by his word, and showed us the way of salvation, and setteth his will before us, saying, come, and reacheth us his hand to guide us: if of all this while we have not voutsafed to come unto him, how shall we excuse ourselves? Let every of us consider how he dischargeth himself: and afterward let us have an eye to the common state. We can well speak of gospellike reformation, and it is a marvel to hear how we will talk: but yet for all that, our filthiness is so stinking, as is loathsome to behold: and GOD needeth not to go up into his judgement seat to give sentence of it, for the very infidels and ignorant sort can be our judges. And of a truth they may be a great shame to us, seeing our life is so lewd and wicked, that even the silly blind sort of Papists may laugh us to scorn. And surely if utter confusion should fall upon our heads: we have well deserved it. For by our means God's name is blasphemed: and yet notwithstanding we regard it not. Howbeit, the more that we besotte ourselves after that fashion in our vain selfeflatterie: the more will GOD make us feel in the end, that he will not suffer his chastisements to be lost.  
To be short, let us remember how Moses saith here, Ever since the time that I have known you, you have always been rebellious against God. And this rebelliousness whereof he speaketh is expressed likewise in this saying that they resisted the mouth of God distrusting him and in countering his will. Now then, if we will know what it is to be rebellious: let us first of all look what God hath spoken. For the thing wherein he intendeth to try us, is whether we be willing to submit ourselves simply in all respects to his word, after he hath been so gracious unto us as to teach us. What else is the holy scripture, but an uttering or declaring of Gods will? And therefore all that ever is contained there, is as though GOD opened his holy mouth, to tell us what he requireth at our hand. Then if our life be not fully correspondent to God's word, whereof we make profession: behold, God complaineth of us, and accuseth us of rebelling against his mouth. And there are two parts of this rebelliousness. The one is when we distrust Gods promises, and the other is when we disobey his commandment: & those two be the sum of all that is to be learned in God's word. When we have tossed and turned over the leaves of all the holy scripture never so much, there are but these two points contained in it: that is to wit, that for as much as God being desirous to be our father and Saviour, openeth us the infinite treasures of his mercy, calling us to him, and setting his free goodness and free love before us: we should believe his promises and rest wholly upon them, saying, Lord seeing thou art so freehearted as to offer thyself thus unto us: behold, we cast all our care upon thee, and hope for all welfare through thy bountifulness. The first thing then which we have to do, is to settle ourselves upon God's promises, when he offereth them unto us. Secondly there is the obedience which God requireth, as if he should say unto us: Go to, I will have ye to live in such wise, as ye obey me and yield me such service, as your coming to me be of your own accord. And here Moses saith that the people were always rebellious against God's mouth, forasmuch as they obeyed not his commandments, nor trusted to his promises. Now let us look into ourselves: where is the faith that we boast of? In deed we can well unough say that we believe the Gospel: but if god's promises touched us effectually, there would be another manner of steadfastness in us, and we would not bow with every wind like wavering reeds, as we do. Our unbelief bewrays itself, & we be too much convicted of it: insomuch that we cannot trust God even in worldly things. And if we cannot trust to him for small things, how is it possible that we should trust to him, for the everlasting life? We have daily experience of his succour and help: & yet do we doubt thereof still. And how shall we then trust in him when the case concerneth invisible things, 
Col. 〈…〉  as the life which is hidden from us till God discover it unto us? Again, doth not this rebelliousness of ours in resisting him, show itself in all our whole life? In deed we will make signs of willingness to serve God: but yet is all but counterfeiting. For let us see if any of us do live so faithfully and uprightly as we ought to do? Where is the loving kindness and charity that ought to be among the faithful, and among God's children? Nay, we be rather like Cats and dogs. And when the case requireth that we should agree together in well doing, the world sees how we go to work. It may seem that we have conspired to go the clean contrary way to that which God willeth and ordaineth. And this is not to be greatly wondered at. For if in things that are small and light, we show ourselves to have no great Christianity in us: we will show no less lewdness, when we come to the things that are greater and more excellent. I call them small things in comparison of the fear of God and the love of his word, which men may say they see not in us. For as concerning those small things, if we intent to make any countenance of devotion to Godward: we can well abide that men should condemn both extortion, deceit, cruelty, perjury, and such other vices. When we come to Sermons, we can well-enough pretend that there is some agreement among us, and specially when we receive the Lords supper: & yet notwithstanding even in that behalf there appeareth such contempt of God, as we ought to be ashamed of it. For I know that upon the last lords day while we were ministering of the communion, and while we should have assembled altogether, to make a general protestation of our faith, and to offer up our prayers unto God: about two hundred people were occupied in gaming. In their going by before the Sermon began, a man would have thought they had been prepared to the Communion: but their minds are so upon their playing, that they spend every Sabbath day in such unthriftiness. And it is meet that this should be told them openly, seeing it is apparent, & that even little children perceive the shamefulness of it. Now then, let us mark in few words, that Moses spoke not for his own time only, but for us also in these days, who be warned in the person of the jews to be ashamed of ourselves, and therewithal to seek the means that our God may receive us to pity and mercy: which is, that after we have acknowledged how guilty we be before God: every of us may learn, not only to condemn ourselves, but also to bow down our necks to crave forgiveness of our former faults at God's hand, to the end that being acquit by him, we may also be guided and governed by his holy spirit: & that whereas we have been stubborn against him heretofore, so as he could by no means wield us, we may learn to yield ourselves so obediently to him, that in stead of being as wood beasts, we may become meek and mild unto him as sheep and lambs, and give ear unto his voice, giving it such superiority over us, as we may utterly forsake all things that may hinder our honouring and serving of him.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, so as we may yield ourselves to him with true repentance, & continue therein not for one day only, but all our life long: and that therewithal it may please him to bear with us in all our infirmities, even until he have rid us quite and clean of them. And so let us all say, Almighty GOD heavenly Father, etc.   

On Monday the ix. of September. 1555. The Lxviij. Sermon which is the seventh upon the ninth Chapter.  
25 Then humbled I myself before the Lord forty days and forty nights, for I humbled myself because the Lord had said that he would destroy you.  
26 And I prayed to the Lord & said: Lord God, destroy not thy people and thine heritage, which thou hast gotten by thy mighty power, and whom thou hast brought out of Egypt by strong hand.  
27 Bethink thee of thy servants Abraham, Isaac, and jacob. Have not an eye to the stubbornness of this people, nor to their misbelief, nor to their sin:  
28 Lest the inhabiters of the land from whence thou hast brought us, do say: because the Lord could not bring them into the land whereof he had spoken to them, or because he hated them: therefore hath he brought them forth to kill them in the wilderness.  
29 Moreover, they be thy people, and thine heritage, whom thou hast brought out with thy great power, and with thine arm stretched out.  
MOses goeth forward here with the matter that he had begun afore: which was, to make the people understand how great the fault was which they had committed. For whereas he boasteth of Gods hearing of him, he doth not to the intent the people should think themselves so much the more beholden to him therefore: that is not the thing which he looketh at: but that the people should thenceforth live in awe and humility, and bear in mind the fault that they had committed, and consider how they had well deserved to have been utterly rooted out if God had not showed them mercy. And he saith that after he had lain upon the ground forty days and forty nights, he was heard: and this is to the end that by such circumstance, the people may the better learn, that if GOD had not harkened to that vehement and earnest prayer of his, they had been utterly undone. It is an extraordinary thing, that a man should continue sighing and weeping before God, forty days and forty nights together: and no doubt but this power was given to Moses by miracle, like as was his fasting of forty days and forty nights before. And to what purpose? To the end that the Law might be the better authorized thereby. For it might well seem that the covenant which God had made with the people, was quite broken and utterly disannulled: and therefore it was expedient that Moses should once again be separated from the company of men forty days and forty nights, that by that means, new authority might be purchased. But yet for all that, we must mark well, that whereas Moses forbore meat and drink forty days and forty nights together, it was not done by humane power, neither was it (to speak properly) a fast of sobriety: (for he was exempted from hunger and thirst:) but it was done to the end that the Law should be received with the greater reverence, forasmuch as it came not of men, but Moses came down from the mountain as if an Angel had come down from heaven. And his praying was for the sins of the people, that God would not look upon the idolatry that had been committed, but hold on still in his own purpose. For although Moses had broken the tables, and that he had done it through the impulsion of God's spirit: yet notwithstanding, (as hath been said already,) he ceased not to have compassion upon the people which was worthy to have been rooted out. That is the effect of the matter which we must look unto here.  
And thereby we be put in mind, that if God forgive us any fall or offence, we must not so forget it, but we must bethink ourselves to live in the greater awe, and consider all our life long how greatly we be bound unto God for uttering so great goodness unto us. There are a number to be seen, which do but wring their mouths when they would have their faults forgiven them, and they never pass to think any more upon them, to yield God his deserved praise. Contrariwise it is showed us here by the example of the jews, that although God be merciful to us, and list not to call our faults to account: yet must not we therefore thrust them under foot, but rather call them to mind every day, that it may first of all provoke us to repentance, assuring ourselves that we may fall eftsoo ne, if God preserve us not: and secondly [make us to consider] that we stand not but through his free mercy: and finally encourage us to magnify his name for drawing us out of the dungeon whereinto we were fallen. Seeing then that we be so much bound unto him, let us be the willinger to serve and honour him. Thus ye see in effect what we have to remember upon this place.  
Besides this, let us mark well by the example of Moses, that it is not enough to pray unto God in two or three words and as it were in post: but that we must continue in praying without being weary. And that is a point right necessary to be marked. For whereas there are many faults in us, this is one of the greatest, that we cannot settle ourselves unto prayer, but we be fleeting, so as our mouths are no sooner opened, but our wits are by and by wandering elsewhere. And besides that, if we have prayed unto God once, we think it enough and too much. Contrariwise we see that Moses was forty days together, in continual mourning for the offence of the people. Therefore in our praying unto God, let us learn to have the perseverance whereunto our Lord jesus exhorteth us, 
Luk. 〈…〉  saying that we must be importunate, and that it is not enough for us to have uttered our grief unto GOD lightly and once for all: but that we must resort to him still, until he have heard our requests. Now then, here is a second lesson which we have to gather upon this place: which is, that in praying unto God, we must have a settledness of holding out to the end.  
Also this praying of Moseses, showeth us what their duty is, which have the charge of other folk: namely, to pray to God to pity such as shall have offended. For it is not enough for such as have public charge to discharge their duty to the worldward: but they must also turn unto God. We see how the Apostles say that they must not only preach the Gospel, 
Act. 〈…〉  but also give themselves to prayer and supplication. Now, this belongeth to all the faithful. For to pray unto God is the chief duty of our faith. And forasmuch as the Apostles had the chief charge of the Church: it behoved this calling upon God, to belong chief unto them. 
2. Cor. 〈…〉  And that is the cause why Saint Paul saith, that he humbleth himself for the Corinthians: as who should say he ought to bear the chastisement of their sins in his own person. For inasmuch as God had set him over that Church, it behoved him to bear the chief burden upon his shoulders. Therefore such as have the charge of preaching God's word and of teaching in the Church, must not only employ themselves that way, but also to prayer. And chief when they see things go amiss, and disorders among the people: then ought they most specially to resort unto GOD, that he may provide a remedy for it. This is the thing that is showed us by the example of Moses, in that it is said that he tarried not till the people resorted to God for mercy, but showed them the way, as he whom God had appointed to bear the burden of the people, and to procure their welfare.  
Now let us come to the form of the prayer that Moses maketh. Lord God (saith he) destroy not the people of thine heritage whom thou hast redeemed by thy mighty power & strong hand, out of the land of Egypt. Bethink thyself of thy servants Abraham, Isaac, and jacob: and have not an eye to the stubbornness of this people, nor to their wickedness, nor to their offence. Here we see what it is that Moses allegeth unto God: namely, his gracious favour wherethrough he had chosen the offspring of Abraham. And so we see here a good rule for us to keep in praying unto God: which is, that if we intend to obtain our requests at his hand, we must not presume upon any thing that is in ourselves, but rather allege his own goodness which he hath made us to feel. As if we should say, Lord, go forward with thy work, thou hast begun to call us to thee, we be as much beholden to thy goodness as is possible: therefore hold thou on still, finish the thing that thou hast begun, and let not thy work stay unperfected, as it is said in the hundredth and eight and thirtieth Psalm. 
Psal. 138.8.  And it is such a doctrine as we may gather, upon all the prayers that are contained in the holy scripture.  
Now whereas Moses saith thy people, and thine inheritance: he meaneth not that the people had purchased that dignity themselves. It was a great honour that any one people of all mankind should be called God's inheritance. Deserved they to be in that estimation? Moses addeth immediately, that there was nothing but stubbornness, wickedness, and sin in them. It followeth then that all is to be referred to the free adoption, wherethrough God had chosen that people, as if he should say, I will have the house of Abraham to reign over it, there will I dwell, that shallbe my Church, 
Psal. 132.14.  there will I rest. God in so saying, had not respect whether the people were worthy of it or no: and it appeared by the effect, that they were a spiteful people: but whatsoever they were, God had made the said promise, which was not grounded upon any deserts of man. The thing then that Moses setteth us down here, is this: Lord have mercy upon thy people, and upon thine heritage. And so, when we resort to God to crave forgiveness of our sins, let us learn to make none other entrance to find favour and to be heard, than by alleging the benefits that we have erst received at his hand. That (say I) is the gate that we must enter at in praying unto God. Albeit we have offended him and be never so wretched sinners: yet notwithstanding inasmuch as he hath chosen us for his flock, and vouchsafed to utter himself to us, and to give us assurance that he is our father and saviour: we may press familiarly unto him, having so sure a pledge of his goodness. But yet let us beware of presumption, that we seek not any thing in ourselves wherewith to bind God unto us, for we be utterly void of any such thing: but let us be contented to offer unto him the things which we hold of him: and in doing him homage for his benefits, let us take courage to call upon him, assuring ourselves that he will continue them still, & that as he hath showed himself liberal towards us heretofore, so he will give us assurance that he will not fail us hereafter. This in effect is the thing which we have to remember in this saying of Moses, where he calleth the jews God's people and heritage.  
Now he addeth, that God had brought them out of the land of Egypt by his mighty power and with a strong hand, even to make it known that they were his inheritance, by a visible token, and by the apparent effect of it. True it is that the people should have grounded and themselves upon the promise: and Moses hath followed the same order here. For he saith not first, Lord thou hast brought us out of Egypt, and afterward upheld us by thy power when thou madest us to pass through the wilderness: but he saith expressly, we be thy people and thine inheritance. And whereupon rested he? Upon the promise, because God had spoken the word, saying, I will be the Saviour of thy lineage. But yet therewithal he letteth not to allege the said deliverance also, 
Gen. 17.7.  to prove that God counted that people for his heritage. For when God delivered the jews out of Egypt, & reached them his hand to bring them out: where of came it? It was as a sealing of the covenant that had been made by word of mouth. God (say I) did show as then, that the former promising unto Abraham, that he would be the God of his lineage was not in vain. And for the same cause doth Moses set down both twain of them here. He beginneth with the promise, and afterward addeth what ensued thereof: that is to wit the deliverance, which was a sure warrant that he meant not to beguile his servant Abraham, when he told him as I h●ue told you before. Wherefore let us briefly bear in mind that if we intent to have access unto god to rest upon his goodness, we must begin at his word: and afterward we must also acknowledge the benefits that we have felt at his hand. And if we have found that he hath not beguiled us by his promises, it is as a former warrant whereby he intendeth to confirm and assure us the better. Lo here a goodly matching namely that we yield such honour unto God's word, as to trust assuredly thereunto: and therewithal that we be not thankless for the goodness which he hath showed us indeed, but make the same to serve us as a precedent to ratify our faith, to the end that his word have the greater show and power in us, and we be the more provoked to call upon him, not doubting at all but that we shall find him the same that he hath showed himself to be, even to the end. Thus ye see how it behoveth us to put the order in ure which Moses keepeth here, first in setting down Gods promise whereby he had adopted the people of Israel, & afterward in adding that he had delivered them out of the land of Egypt, thereby ratifying the thing that he had spoken to his servant Abraham.  
Now he addeth that God should not have an eye to the people's stubbornness, wickedness, or offence. This is not added without cause. For when we come to pray God to perform his promise, and to bring the grace of his adoption to his end: in the mean while our own consciences upbraid us, so as we see well that we be guilty before him: it is enough to foreclose the way to our prayers. For when we offend God, we break his covenant as much as in us lies, and we stop him from performing of his promise. To be short, we deserve to be given over of the Lord, when we keep not faith and troth towards him. For this cause doth Moses say here, Lord have not an eye to the stubbornness of this people. So then, it is not enough for us to pray God to go through with the thing that he shall have begun in us, and to bring his grace to perfection: but we must expressly pray him, that although he find faults and offences in us, (as indeed the number of them is infinite): yet that he forbear not to take us still for his people: and that although we deserve to be forsaken of him for our sins inasmuch as we have broken his covenant, yet notwithstanding he cease not to keep promise with us still, and to make us feel the fruit thereof, and to forgive our sins in such wise, as we may never cease to continue in his adoption: & that although our straying away was enough to bereave us of the inheriting of our salvation, yet notwithstanding he cease not to take us for his children still. To be short, whensoever we resort unto God, we must acknowledge our sins with all humility. For it will be to no purpose for us to say, Lord thou hast promised us, thou hast told us that thou of thy goodness wilt be merciful to us, thou hast declared that thou wilt be our father, we have thy promise: it will not boot us to say all these things: for all shall be overthrown with one word, because we have done amiss, and have not kept the course whereunto God called us, but have drawn clean back. Therefore we be warned, that whensoever we pray unto God, we must acknowledge our faults, and confess them freely, that God may not cease to have pity upon us, specially when we shall have committed any gross fault, as this people had done in committing abominable idolatry. The greater than that our sins be, the more let us cast down and humble ourselves, to crave pardon of our God by confessing wherein we have offended him. After that manner must we deal. And it is certain, that if every of us consider well his own life without flattery, he shall find himself exceedingly endangered unto God, and we shall always have good cause to be ashamed of ourselves. And therefore when we pray, let us bear these two things in remembrance: namely, that although we be never so wretched, yet notwithstanding forasmuch as God hath chosen us for his people, we must come to him familiarly and without doubting, for he guideth us thither and openeth us the gate by his promise, & that must be our ground to stand upon. Again, we must be think us of our sins, so as we may feel them & be deadly wounded by them, to the end we may be sorry for them before God, & beseech him (notwithstanding our unworthiness) to apply his promises to our salvation, when it shall have pleased him to bury our sins & to receive us to mercy. Yea & let us mark well the words that are set down here, the stubbornness of the people, their wickedness, and their sin. For Moses here maketh not a ceremonious confession as these shameless sort do: that is to say, in manner the greater part, when they have done amiss, do bear themselves in hand, that it is enough to have said in one word, I grant it is a fault: but ye must consider I am a man, I am not as a timberlog. It is enough for them (say I) that they excuse not themselves altogether. But we must come after another fashion, as we see by example here. For first of all Moses setteth down Stubbornness: showing thereby that there was a horrible rebeliousnes in that people. Next he addeth wickedness: wherein he betokeneth that the people were stark nought: for the word that he useth, importeth such a lewdness, that they which are so termed are disordered in their whole life. And lastly he addeth Sin, that is to say the particular fault which they had committed, namely their offence in making themselves an ydol. And so we see that he acknowledgeth the people's offences in good earnest, to condemn them.  
Now like as Moses speaketh here of the people: so do we see that Daniel speaketh of himself, 
Da●. ●. 5.  for in his report how he confessed his own sins and the sins of the people, he saith, Lord we have sinned, we have offended thee, we have done wickedly, we be transgressors, our sins are outrageous, and our iniquities are exceeding great. Daniel goeth not to work by halves, in confessing that himself and the rest of the people had done amiss and deserved to be chastised at God's hand: but he saith flatly, we be wicked and we have behaved ourselves lewdly, we have been disobedient and untrue to our God, we have provoked his wrath too much, and we be cursed and damned, unless God power out the infinite treasures of his mercy upon us. Ye see then how the true confession which God requireth at our hands, is not to come to him and to say in one word, I have done amiss: but to be so abashed as to acknowledge ourselves blameworthy in all respects, and to be dismayed at the remembrance of our offences, like wretched offenders not looking to have our inditements red unto us, not to have articles alleged against us, but accusing ourselves aforehand in such sort, as God may accept our submission when we shall have examined our faults thoroughly, not only in general but also in particular. And in very deed, after that Moses had spoken of Stubbornness and wickedness: he addeth the Offence that the people had committed. Whereby he meaneth that it is not enough to say, we were conceived in sin, it is horrible to see how all things are out of order in our whole life: but when we have offended God any manner of way, we must utter it, as we see how David confesseth generally that there was nothing in him but utter corruption, 
Psal. 〈…〉  and that he brought nothing with him from his mother's womb but the inheriting of death, & therewithal faileth not to confess the sin particularly which he had committed, not wrapping it up among the other to make as though he witted not of it: but setting down both twain of them, as we see that Moses doth in this text. Wherefore when we shall have committed any offence, let us learn to feel it, & to confess it freely before God. And let the same lead us yet further: that is to wit, to have an eye to the offences of our whole life, and to acknowledge ourselves altogether endangered unto God, except he receive us to mercy. And above all things, let us acknowledge the hardness of our hearts, in that we cannot submit ourselves to God because we be stubborn against him, and all the affections of our flesh are at enmity with him. 
Rom. 8.7.  After that manner (say I) must we confess our faults, if we mind to obtain forgiveness of them. For as for them that come to God ceremoniously, confessing themselves to have done amiss, and not being touched to the quick with their lewdness, nor minding to acknowledge it in their hearts: they do but play mockeholyday, and they shall feel with whom they have to do, and that God is not an earthly judge that can be deceived when men crave pardon feignedly. And therefore when we pray unto God, let every of us quicken up himself in acknowledging our faults better than we have been wont to do: & let the same so pull us down, as we may not wot what to say, but thus, Alas Lord what should become of us if it were not for thine inestimable mercy? For behold, we be even as it were utterly overwhelmed: and though we knew but the hundredth part of the offences that we have committed, surely it were enough to sink us down to the bottomless pit, unless thou remedy it. And as for thee that judgest after a far other fashion: how should we be able to stand in thy presence, if thou wouldst use thy rigour towards us? Lo here the right lowliness which God commandeth: which is, that when we be so ashamed of our sins as we wot not what to say, we flee for refuge to God's mercy hoping that howsoever the case stand, he of his great goodness will not refuse to take us to mercy.  
Now to the end that Moses may obtain his request, he beseecheth God expressly to be mindful of his servants Abraham, Isaac, and jacob: and that was by reason of the covenant that he had made with them, 
Gen. 17.7.  for in the same covenant there was this article, I will be thy God and the God of thy seed after thee. Ye see here how God took the children of Abraham before they were borne, adopting them to be his Church, and to be inheritors not only of the Land of Chanaan, but also of the kingdom of heaven. But how do the children of Abraham behave themselves? Lewdly. They falsify their faith unto God and become backesliders, so as they deserve to be cut off from his house. Lord (saith Moses) have not an eye to their faults and offences, but be mindful of thy covenant which thou madest with thy servants Abraham Isaac, and jacob. Now we see to what purpose Moses allegeth here the holy patriarchs. It is not to make them Advocates and Patrons before God as the Papists do, who allege these texts to prove their own forgeries of having the saints to be their intercessors. What, say they? Is it not written that God should be mindful of Abraham, Isaac, and jacob, and yet they were dead long afore? Seeing that the fathers used such spe●ch, why should not the saints already deceased be made patrons and advocates, to make intercession for them that are alive? Surely this cometh of too gross beastliness. For they consider not in what manner Moses allegeth these persons. I have told you it afore: for God had promised them that he would be the saviour of their lineage, and had given them his promise as a pledge, not only on their own behalf, but also for all their successors. And that is the cause why jacob at his death or a little before, said, let my name be called upon over Ephraim and Manasses, for his meaning was to make two tribes of them, notwithstanding that they had both but one head, that is to wit joseph first of all, & he intended that he should have a double portion. Why so? jacob was in Egypt, not only as a poor stranger like to have starved for hunger if he had not come thither: but also as a man shaken off in scorn & disdain. It is manifest that the Egyptians shunned the jews, and accounted them as unclean people. Nevertheless although jacob had not any house of his own, but was there as a slave & banished thither as into an odd nook of the realm: yet notwithstanding he assigneth a double portion to Ephraim and Manasses. But [in so doing] he had an eye to the promise that God had made to him. That is the cause why he saith, Let my name be called upon over them, and let them be taken and esteemed as two of mine own children. According hereunto it is said, 
Exo. 3.15.16  that God should remember Abraham, Isaac, and jacob, as we see in Exodus, where God intending to acquaint himself with his people, allegeth the same for a preface: as if he should say. I have bound myself in the hand of Abraham. And thereby he sendeth them back to the promise as it was made and set down in Genesis, 
Gen. 15.13.16.  where God said, that in the end of fourehundred years, after they had been oppressed with grievous tyranny, he would deliver them. Now then, it is not to be doubted, but that Moseses alleging of Abraham, Isaac, and jacob, is to the end that God should perform his covenant in deed, and not cease to be constant in his purpose and in discharging of his promise, notwithstanding the wickedness of men. And so we see how the Papists have falsely abused the holy scripture, yea & showed themselves so shameless and fond, that even little children may perceive their beastliness. Wherefore we ought so little to be moved with these texts: that they do rather make wholly against them. And so ye see why Moses allegeth Abraham, Isaac, & jacob. He groundeth himself upon God's word.  
Likewise when we pray, before we open our mouth we must be taught of God, he must direct us by his word, for we cannot call upon him rightly, 
Rom. 10.14.  except he have first prevented us and called us to him, so as we be sure that he will hear us. For as for the man that doubteth and floateth like the waves of the sea (saith Saint james), 
jam. 1.6.7.  let him not look to obtain any thing. So then our prayers boot us not at all, without certainty of faith. Now let us see whence we may get such certainty of faith. Surely even by God's word, and that is it that Moses hath followed. He knew the promise that had proceeded out of God's mouth, whereupon he resteth, & thereupon maketh mention of Abraham Isaac & jacob. And why? For it was they that had received the promise, as well in their own behalf, as in the behalf of their successors. But now do we see that we have a Mediator to ratify the new covenant that God hath made with us. Before jesus Christ came into the world, Abraham, Isaac, and jacob were as mediators after a sort, because they received that promise in the name of the whole Church. But now God sendeth us back to his only son, in whose person it is his will to ratify all that ever he had promised. How then shall we have any certainty, except we repair to our Lord jesus Christ, and pray to God his father to remember him, & not to look at us, as in very deed the ancient fathers have showed us the good way already in the time of the shadows, although they had not the truth so fully as we have it in the Gospel? For since the time that the kingdom was settled in the house of David, and this promise made, He shallbe my son: 
Psal. 2.7. & 84.10. & 132.10.  we see that the fathers prayed after this manner: Lord look upon the countenance of thy Christ or thine anointed. But they spoke of David's successors. It is true: Howbeit forasmuch as that temporal kingdom was a figure of the kingdom that is prepared for us in the person of our Lord jesus Christ: the ancient fathers looked thereat as it were to behold jesus Christ in a glass. Now then seeing that the son of God is come, & hath told us that it is he to whom we must repair: what excuse will there be for us, if we rove here and there, and seek other mediators to resort unto? Is it not a bereaving of God's son of his office? 
Heb. 9.11.12 14.  yes: for he is not as was Abraham, or as was David and all his lineage: but he is the true high priest which hath appeased God's wrath towards us. And he hath not only received the covenant, so as he may say that God hath told him that he will accept all such as submit themselves unto him: but he hath also ratified the same covenant with his own blood: that is the seal which he hath set unto it. Then if men will not be contented with such confirmation of God's promises as is made in the person of his son: is it not a treading of his blood under foot to the uttermost of their power, and a striving to make it of none effect? Yes: and so we see that this text is so little able to arm the Papists, that it doth rather condemn them of unthankfulness before God, in that they have (to the uttermost of their power) disabled the grace that was brought them by the son of God, and not considered that Gods adopting of us was in his hand and by his means, who hath accomplished God's promises in such wise by his blood as we may assure ourselves of them without any doubting. Therefore let us mark well that whensoever we seek any patrons and advocates, it is an abolishing of the death & passion of our Lord jesus Christ, and therewithal an utter disannulling of all God's promises, which ought to be sprinkled with his blood, according as we see how it was commanded in the Law, 
Exod. ●●. ● 8.  that the book should be besprinkled with the blood of the solemn sacrifice that was to be offered. 
Hebr. ●. 1● 20.  When a sacrifice was to be offered, the blood of it was to be reserved, & sprinkled upon the tabernacle, upon the altar, and upon the book of the Law: to do us to wit, that there is none other mean to assure us of God's promises, than by the besprinkling of them with the blood of our Lord jesus Christ. For as for such as run gadding after their own imaginations, saying we must have such a patron and such an advocate: they (as much as in them lieth) so drayne and dry up the blood of God's son, as it may give no more force to the promises to assure us of our salvation.  
Furthermore let us mark that the Papists have in all respects defaced the office of our Lord jesus Christ. For by their making of the saints to be their patrons & advocates, they have also made them as good as mediators, so as we should obtain favour at God's hand by their means. They say not only Lord hear the prayer of such a one or such a one: but also, for his prayers sake or for his deserts sake. But both these things belong peculiarly to our Lord jesus Christ. 
1. joh. ●●. ●  For to seek to the merits or deserts of men, is to stay upon a crazed or broken reed, and that is the next way to make us tumble down, yea and it is as the slivers of a reed that will also wound us besides our falling. Wherefore let us understand, that in so doing we forsake the son of God and bereave him of his office.  
Again, as touching prayer and supplication, it is true that we ought to pray one for another as long as we live upon the earth: 
 and we have seen the example thereof in Moses: yea and we have seen it in such wise, as sufficeth to show us that our prayers are not vain nor unprofitable, but that God maketh them available and heareth them, when we pray one for another: Howbeit, that is but while we be alive. Moreover, if we fall to seeking of patrons and advocates upon our own heads, without any warrant of holy scripture: it is too great a despising of God. For we follow not the manner of praying which God hath ordained, and therefore it is a devilish malapertness for men to presume to enter into the kingdom of heaven, there to appoint officers, as though God had made them Lord great masters there. Now then let us learn that we must let our Lord jesus Christ alone with the office of advocate, that he may be our spokesman for us, & give us access & means to be accepted at God's hand. Moreover, we must not imagine any meriting or deserving in any mortal creature, no not even in the Angels of heaven, but we receive the meriting of jesus Christ, which thing was not in the holy patriarchs, nor in David, nor in any of his successors, for God adopted them freely. But it was his will that in jesus Christ our sins should be wiped out, and our debts discharged, and that by his obedience righteousness should be purchased unto us. 
Rom. 〈…〉  That therefore is the thing that we must resort unto. Wherefore let us learn, that if the fathers of old time, when they minded to obtain favour at God's hand, alleged Abraham, Isaac, and jacob, and consequently David in his order, because he was ordained to be a figure of our Lord jesus Christ: if this were used in the time that things were yet dark: we ought to take good heed that we serve not to the right hand nor to the left, now that God hath revealed himself fully unto us: but that we direct our faith to jesus Christ, assuring ourselves that for his sake God his father hath adopted us, and liketh well of us by his means, and granteth us our requests. Besides this, forasmuch as the scripture saith that he is given us to be our advocate, 
1. john 2.1.  that he maketh intercession for us, and that for his sake we may rest upon God's mercy: Let us not doubt but he will show himself favourable unto us. Seeing that the scripture fathereth these things upon jesus Christ, let us beware that we rob him not of them, and that we play not the Papists, who by their praying to their Hesaincts & Shesaints, do well show that jesus Christ sufficeth them not, and that because they pretend the name of God, they provoke his vengeance more and more against them. We see also how God hath blinded them & given them up to a hellish rage▪ so as they think it not enough to say, These are our patrons and advocates: but also they make no difference between God, and a saint that they have forged of their own brain. For they say, Our father which art in heaven, as well kneeling before a puppet, as if they spoke to GOD himself. But yet how make they their prayers? I shall not need to speak here, neither of the Apostles nor of the Prophets: for they have saints which never were in the world. And although they take the prophets and Apostles, yet they pray to them as to God, and with the same speech and style. We see then that they are utterly brutish, and that God hath given them up to a reprobate sense. And it is good reason, because they have rob Christ of his dignity wherein God his father had set him, and are not contented with him as with their only advocate and intercessor, but are run astray here & there. Therefore it is meet that God should withdraw himself from them and forsake them, that they might fall into such extremity as we see they be fallen into. Wherefore let us for our part beware that we hold fast the simplicity which the scripture showeth us: that is to wit, that in calling upon God, we have our eye upon our Lord jesus Christ: and again that in as much as God hath established his covenant for ever in his name, we doubt not but that we be heard as oft as we come unto God by him, and that he is merciful unto us.  
Now let us kneel down in the presence of our good God with acknowledgement of our sins, praying him to make us feel them the betler, that we may acknowledge them rightly both with heart & mouth, and be brought to true amendment, & be so humbled, that by glorifying him as he is worthy, and by acknowledging what goodness he useth towards us, we may be provoked to serve him with the better courage: and he bear with us in our infirmities as long as we be in this world, until we be come to him into his heavenvly kingdom, & he have made us partakers of his endless glory. That it may please him to grant this grace, not only to us, etc.   

On Tuesday the x. of September. 1555. The Lxix. Sermon, which is the first upon the tenth Chapter.  
THe same time the Lord said, cut thee two tables of stone like the first, and come up to me into the mountain, and make thee an Ark of wood.  
2 And I will write in those Tables, the words that were written in the former tables, which thou hast broken: and thou shalt put them in the Ark.  
3 So I made an Ark of Setimwood, and hewed two tables like the first, and went up into the mountain, having the two tables in my hand:  
4 Then wrote he in the Tables as he had written afore, even the ten sayings which the Lord had spoken upon the mountain, from the mids of the fire in the day of your coming together. And afterward the Lord gave them to me.  
5 And I turned me, and went down from the hill, and put them into the Ark which I had made: and they were there as the Lord had commanded me.  
6 And the children of Israel departed from Beroth of the children of jaacan towards Mosera, where Aaron died, and was buried there. And Eleazar his son executed the office of high priest in his stead.  
7 From thence they went toward Gadgad, and from Gadgad towards Getebatha, in the Country where running rivers are.  
8 The same time the Lord sorted out the tribe of Levy, to bear the Ark of the Lords covenant, and to stand in the Lord's presence, to minister unto him, and to bless in his name, even to this day.  
WE have seen already heretofore the thing that Moses rehearseth here, that is to wit, that God wrote new again the ten commandments of his law in two Tables of stone: & that was done to the end that the people should the better consider, that the covenant which God had made with them, was of his own only mercy. For we see how God had given over that people and it was all one as if he had thrust them into the common array of other men, which are utterly accursed and estranged from God. Truly Gods former choosing of that people, was of his own free goodness. 
Eph. 2.3.  For (as we have seen) none of them was yet borne, when he made his promise with his servant Abraham: & therefore needs must they acknowledge that his choosing of them, was not in respect of any desert of their own. Howbeit forasmuch as men labour all that they can, to darken Gods free favour, & seek pretty fond devices to challenge to themselves some piece of their own salvation: it was expedient to have it fully showed, that God received the people to mercy again the second time, without any respect whether they were worthy of it or no, but only of his own mere goodness. Men are of opinion, that when God chose them, he foresaw what manner of ones they should be, accordingly as we see how this devilish error hath always reigned, and that there are yet still some fantastical persons, which will needs have God's election to be grounded upon his foreknowledge, that is to say, when God chose whom he listed before the making of the world, 
Eph. 1.4.  they fall to glozing thereupon, that he foreknew who should be worthy of it, & therefore marked them out for the same purpose, and in the same respect preferred them before those whom he knew would become wicked. But that is clean contrary to the teaching of the holy scripture. For the teacheth us, that the cause of Gods choosing of us is taken from out of himself, that is to say, of his own only free goodness: for he shall never find any thing in us, why he should be inclined to love us. Howbeit to the end that this may be the better perceived in the things which God hath showed us in the people of Israel: 
Rom. 3.22.  he chose the offspring of Abraham. And wherefore? Abraham was a silly soul, he had neither nobility nor worship in him, he was not of any great reputation to the worldward: & yet notwithstanding God marked him out, & chose him alone & his household from all others. And what manner of household was it? Was there yet any likelihood in it? Nay. Abraham was yet childish, he was barren, he was utterly past hope of ever having any issue. Now then Gods choosing of Abraham, was when he was as a block already dead aforehand: and therefore S. Paul saith, 
Ro●, ●. ●●  that in the person of Abraham, God showed that he chose the things which are not, of purpose to give them being. And for the same cause it is said in the first Chapter of the first Epistle to the Corinthians, 
1. Cor. ●●●●.  that we be of God, that is to say, that he giveth us being unto salvation, because he hath vouchsafed to choose us: for we be nothing at all in ourselves. Yet notwithstanding, this people made great account of themselves, & bore themselves in hand that they were better than all the world. For the which cause, the covenant & adoption that god had made with that lineage was broken off: & so ye see that the people of Israel were rejected at God hands. Yea & well worthy were they to be abhorred, insomuch that this sentence of condemnation was already given upon them, that they should be rooted out of the world, & the remembrance of them be utterly destroyed. So little cause then had the children of Israel to make any boast of themselves, or to take upon them above the heathen: that they were thrust beneath them, and utterly disclaimed and condemned at God's hand, as whom he showed to have nothing else but cursedness in them. Now therefore it behoveth them to know: that whereas God giveth them his Law, & teacheth them, & performeth his promise towards them: all this is done of so high & infinite favour. as aught in manner to make them astonished. For what a thing was it, that God after the breaking of the tables of his covenant, did yet still vouchsafe to have pity upon that wretched people? Behold, the two tables were not written by man's hand, but by god's hand, that is to say by his power: & that was a miracle. And what shall a man say to it, that Gods own workmanship should be defaced? Was it not mere that the people which were the cause thereof, should have perished utterly? If we make comparison between God's word, & men's salvation: surely God's word is far the preciouser. But behold, the word of God that is written, I mean the writing that was set down in the two tables of stone, came as it were from heave, & was not the workmanship of man: God himself wrought it of his own power. What punishment then ought they to receive, which committed so great and heinous a fault, as that the thing which God had engraven with his own hand, was feign to be broken & brought to nought for it? We see than that God magnified his inestimable goodness towards this people, in that he vouchsafed that the two tables should be made new again, and that his law should be registered in them new again, as a perpetual monument that he was the protector of Abraham's lineage, & intended to keep them to himself for his own flock. Therefore it is not without cause, that Moses maketh mention here of his making of the two tables new again, & of his offering of them unto God, & of the writing of the ten commandments in them. Surely, it was a thing worthy of remembrance, & wherein men ought to exercise themselves day & night, to know that God having entered freely in league with the one house, was not contented with that alone, but although their successors became a froward and crabbed nation, utterly rebellious & as full of shameful churlishness as might be: yet he ceased not to continue his covenant, yea, & moreover to renew it again with them, & to set it in the former state.  
And herein we see that he had not an eye to men, nor to their worthiness, but will have them to think themselves beholden to him for all things: insomuch that he overcometh all the lewdness & frowardness of men by his goodness, adopting even those to be of his house & to be his heirs, which show themselves unworthy of the good that he had done for them. That is the thing which we have to bear in mind. And we must mark that Moses spoke not for his own time only; but that the same doctrine toucheth us as much or more at this day, than ever it did them: specially if we can consider the likeness that is between us & the people of old time. In deed we have not nowadays the law written in tables of stone; but we have God's grace much largelier towards us, & which deserveth to be much more highly esteemed, because we be sure that he taketh us for his church, & will have us to be ruled by him. Now let us see whence this proceedeth, & what is the cause thereof. True it is that if we have an eye to the things that were given us in our father Adam, we be creatures shaped after the image of God. But we (to the uttermost of our power) have defaced God's image in us, 
Eph. 2.3.  & we be so marred & corrupted by original sin, that God disclaimeth us, & we be not worthy to be counted his creatures: & yet for all that, he vouchsafeth to gather us to himself. For in baptism we have gods covenant engraven as it were in our bodies; 
Rom. 6.3. Gal. 3.27.  whereby he doth us to understand, that he vouchsafeth to take us for his people & inheritance. Now have we any worthiness whereby to attain to so great a benefit? Alas, no: for we be guilty aforehand of the defacing of god's image. True it is that that cometh of the root of the first man: but yet are not we ourselves faultless. Again, how have we withdrawn ourselves from God, even after baptism? for we have not only committed small faults, as befalleth to the faithful to do: but also in the time of our idolatry & superstition, we have brought to nothing all the grace that was promised us in baptism, we have renounced the salvation that was purchased us by our Lord jesus Christ, we have forsaken our god, & we have broken the spiritual wedlock which he had contracted with us, so as there hath been nothing in us but corruption, by gadding away ●o after our own superstitions: & yet for all this, he hath not failed to return unto us, & to bring us back again into the way of salvation. Sith we see this, ought it not to be a sufficient proof of God's infinite goodness towards us, to make us lay away all fond imagination of deserving, & to acknowledge ourselves beholden to God for all things? Yes: & it is the same thing that I alleged cven now out of S. Paul's sayings, 
1. Cor. 1.30.  where God showeth us, that we be of him, not in respect that we be men, but in respect that we be his workmanship, according as it is showed in the second to the Ephesians, 
Eph. 2.10.  that he hath shaped us: for otherwise there is nothing but wickedness in us, because our nature will always be found to be utterly froward & accursed. Thus ye see the comparison which we ought to make between ourselves & the people of old time, to bring ourselves low & to make ourselves perceive that we be the more bound unto God for the free mercy which he hath bestowed upon us, in vouchsafing to take us to be of his Church, in which respect we be (say I) more bound unto him than were the jews.  
Now it is true that gods writing of his law in two tables of stone (as I have declared already heretofore specially in the first place) was to the intent that his doctrine should abide sure. For he had an eye to the common trade among men, who upon the making of leagues & alliances, are wont to have them engraven in stone or brass. After the same manner it was Gods will that his law should, for the better continuance thereof, be graven in two stones. Ye see then how God doth as it were pass a solemn covenant. Nevertheless we must therewithal also come to the figure: namely, that the writing of the law after that fashion in a couple of stones, served to show that it was not enough for folk to have the law given them, & to understand it: unless it were engraven in their hearts. For we must come to the similitude that is made by the prophets. For although God showed his law to be sufficiently authorised by vouchsafing to engrave it so in these stones: yet did he give an incling that that would nothing boot, verily because the true tables wherein it behoveth us to write the doctrine of God, are our hearts; howbeit not as they be by nature. For what manner of ones are they? Even of stone as it is said of them in Ezechiel. So then, let us mark that the letter of the law is nothing worth, 
Ezec. 11.19. & 36.26.  until god work in us by his holy spirit. And that is the cause why he hath promised to make a new covenant, 
jer. 31.32.33.  not after the manner that he made it with the fathers: for, that continued not, saith he. And why? He showeth that the blame & fault thereof is in men, be cause they turn away & run at rovers as soon as God hath called them, & never follow him at all. Although they pretend to make great account of his grace: yet is there no steadiness in them, but rather utter lightness; for by and by they fling away after their own wicked affections. The covenant of God then, yea though it were written in stones, could not hold them in. And why so? Not for that God abode not faithful on his part, or that he persisted not to show that his choosing of Abraham's lineage was not in vain: but for that they were bereft & disappointed of that great benefit, & dispossessed of God's freebestowed  
new again: But there were forty years between the one and the other. For Aaron died at such time as the people had outworn their term of forty years, during which time god had forfended them the land of promise. Now in the end of that term, Aaron was deprived of the dignity of the priesthood, and Eleazar his son was made highpriest in his stead. But here Moses comprehendeth all that had been done by the space of forty years, from the publishing of the law, unto the very same day that he exhorted the people to put themselves in better readiness to enter into their inheritance, than they had been in at the beginning. He telleth them that although there had happened many changes in the mean time, yet had God in effect provided, that his law was to be had always in estimation, & to be honoured, and that the world might perceive that his majesty was therein, & that all men ought to submit themselves thereunto. And for that cause doth Moses say, that he had chosen the children of levy, notwithstanding that Aaron had sinned. For to what end doth Moses speak here of his brother's death? Even to make it known, that God had showed favour towards the tribe of levy, as well as towards all the rest of the people. The tribe of levy was chosen to offer sacrifice: it was a prerogative which God had given them. And were they worthy of it? Can they boast themselves to have been more worthy than their brethren? It is true that they executed vengeance upon the idolaters, but yet was Moses feign to call them to him, and to command them to sanctify their hands. 
Exod. 32.29  Ye must hallow your hands to the Lord, saith he: & how? in slaying those that have so grievously offended, and been an occasion of turning all things upside down. This day therefore it behoveth you to utter what zeal ye have towards the maintenance of god's honour, and to sanctify his name without sparing of your own brethren, or your nearest neighbours, forasmuch as they have so defaced God's glory to the uttermost of their power, & therefore they must be utterly rooted out. The Levites did well execute the thing that Moses commanded them: 
Exo. 32.2.4.  but yet did the high priest Aaron make the golden calf. True it is that he withstood it, or at leastwise consented not to it: but yet did he serve at length by granting the people's importunate request, and therefore was he feign to bear the punishment which GOD told him of, saying, thou shalt not come within the land which I will give unto my people. Albeit that he represented the person of our Lord jesus Christ, 
Hebr. 5.1. ●.  and was a figure of him: although he was a mediator between God and men, so as he made intercession for the sins of the people, & offered sacrifices for the reconciling of them to the majesty of God: yet was he banished out of that land to his shame, he died, he was stripped out of his robes before his death, he was as a man disgraded, and God left him as a dishonoured person, and as a man defaced with perpetual reproach. Now if God extended such punishment upon the person of Aaron: what had they deserved which were inferiors to him? So then, Moses telleth them, that Gods choosing of the tribe of levy to carry the Ark, and to be occupied about his service, was not for that they were worthy of it, 
Deut. 〈…〉  but because he was minded to show the same thing to the successors of levy, which he had spoken of the rest of the whole body of Abraham's offspring; namely that they had all things of his only free goodness. That is the cause why the death of Aaron is rehearsed here.  
But by the way, we see that Moses spared not his own brother. For here he repeateth the sentence that God had given & also executed against him, & that was not for the honour of his own house. But what? His meaning was that God should be glorified, & men condemned. Yea & we see that his intent was not to conceal his own fault, but to show that God had punished him for it, though there were great cause of excuse in him, & all the blame was to have been laid upon the people, because his overshooting of himself, was but in that one case, & that not through malice, but only through grief of mind. Yet notwithstanding he accuseth himself thereof, he acknowledgeth it openly, & maketh a chronicle of it to continue of record to the worlds end. Sith we see this, let us learn, not to be ashamed to confess our sins, & to show that God is righteous in punishing of us. Let us not go about to bury that chastisements that God shall have sent upon us, as we see a number do, who when God sendeth never so notable punishments, could find in their hearts that they should never be spoken of. And why? Forsooth because it is not for their honour, worship, or honesty. Verily, as who should say, ye will needs be honourable in spite of God and his righteousness. Is it meeter that you should be regarded than the glory of his name? Now then, let us understand that if we have committed any fault, and God have reached out his hand to punish us: the same must be rehearsed among us, and we must think upon it, and we must always confess that God is righteous, and that we have well deserved that he should use correction towards us, sith we see that Moses beareth not with his own brother. That is the thing which we have to bear in mind.  
Howbeit on the other side, let us understand, that if Aaron was feign to pass through God's hand, because he did but consent unto evil, & was punished although he clave not to it: (for to speak properly, his consenting was no consent at all: 
E 〈…〉  for he said unto them, what mean you ye wretched people? and in scorn of their idolatry: Lo here thy Gods O Israel (quoth he) which brought thee out of the land of Egypt. as if he should say, is a calf become thy redeemer? Aaron then did after a sort withstand them, and yet notwithstanding I call it a consenting, inasmuch as he swerved and suffered himself to be carried away with their importunateness:) Now if God (say I) did punish his high priest Aaron after he had advanced him to so great & so high dignity: what will he do to us? Therefore let us learn to withhold ourselves from evil, & by no means to consent thereto: unless we intent to wrap ourselves in condemnation with the wicked, as we see did partly befall unto Aaron. I say but partly, for God used mercy towards him, because the punishment was but temporal, because it was upon his body only, and concerned only this present life. And surely God is exceeding gracious & favourable to us when he punisheth us in our bodies, at such time as we deserve to be utterly rooted out, and when he vouchsafeth to be contented with some chastisement of this transitory life, he showeth therein that he is minded to use great gentleness towards us. And yet for all that though we deserve to perish with the wicked, when we resist them not, ne forsake their companies and confederacies: yet it pleaseth God to spare us, and to show himself merciful towards us, though at the jest, we do in our own bodies suffer somewhat in respect of this present life.  
Now remaineth the reason that I have touched afore: namely, that here is express mention made of the Tribe of Levy, which was sorted out to carry the Ark of the Covenant. And Moses plainly rehearseth that point, to do us to understand, that God authorised his law by that means, in that it was his will to have it carried after that fashion, that it might be as a standard for the people to resort unto. We have seen in the fourth Chapter how God said, 
Deut. 4.15.16.  thou shalt not make to thyself any likeness or resemblance: for thou heardest the voice of thy God in Horeb, but thou sawest not any shape of man, or of beast, or of any other creature. The only image of thy God, are the things that he hath written with his own hand, that is to say the ten commandments. Those (say I) are the lively image wherein he willbe seen. And therefore I said it was a standard carried aloft for the people to resort unto, as soldiers resort to a standard in a field, to fight the better. So then, it behoved the people to have their eyes upon the Ark of the Covenant. And specially forasmuch as men are not very forward of themselves to obey God: it was meet that the Ark of the covenant should be handled with reverence, & for the same purpose had God ordained the priests & Levites. For all of them were priests: Howbeit, they th● carried the Ark were of inferior degree in the dignity of priesthood. Nevertheless god had appointed the Levites to bear the Ark, to the intent it might thereby the better be known, that it was a matter of excellent prerogative, & that it was no dallying in the case: For we see that God would not suffer the Ark to be so much as touched, by any other than by the Levyts: insomuch that when David removed the ark, the party that did but touch it of good zeal, died out of hand for so doing. When he saw the Ark at the point to tumble down, he did but put forth his hand even of good will to stay it up from falling, & yet notwithstanding he was punished grievously for his labour. This may seem to have been overrigorous. But it serveth to show, that it is not in any wise lawful to break the order that God hath set. The ●ndis the thing which he hath an eye at. For if we look no further than to the thing itself; why might not the Ark have been handled & carried of all the people? They were all sanctified to God, they were all circumcised, they did all carry about them the mark of the covenant. And why then should that one man die out of hand for only touching the Ark upon good will? Verily God had an eye to the end of the law: which was that men should wholly obey his word. For if his word be despised: there willbe nothing but rebelliousness against him. In deed men will pretend a willingness to honour & serve him, but yet is it but counterfeiting for all that. Will we then do true service unto God, & such as he accepteth? Al of us both great & small must submit ourselves to his word, & follow the singleness thereof, & therewithal bear in mind that it is so precious a thing, as men must not mingle aught of their own with it: for that were nothing else but a corrupting of it. Now forasmuch as men are not easy to be taught this: it was Gods will to show by a visible sign, how highly he esteemeth his own word. That is the cause why he sorted out that tribe from the rest, to bear the Ark of the covenant. It was God's will that the Priests which were specially appointed to offer sacrifice, & to make atonement between God & men, & to represent the person of our Lord jesus Christ, 
Hebr. 5.2.  should bear abroad his word, & that they should press unto him to be as mediators between him & men. Ye see then how it was Gods will, to teach his people humility by visible signs and outward ceremonies, to the end that his word should be embraced with all reverence, & continue evermore in good state. But as for us, we have not nowadays the ceremony any more, but we have the truth, which ought to continue to the world's end. Therefore whensoever God's word is preached unto us, 
Col. 2.17.  let us learn to stoop to it, & to know that it is a heavenly doctrine, whereunto it becometh us to incline, & that it is not for us to bring our own fond imaginations in that case, for then woe be unto us. Nevertheless God granteth us a special favour, in that he enableth us to bear abroad his word, & maketh it to dwell in us, 
Esa. 66. 2●.  whereby he showeth that he hath performed the thing which he promised by his Prophets, that is to wit, that he hath chosen us for his levities, as shallbe declared more at length to morrow.  
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, yea, even in such wise as it may lead us to such repentance, that we may be sorry for them all our life long, & be ashamed that we have been so wretched sinners: And that therewithal we may be quickened up to glorify him the more for the great goodness which he hath showed upon us, & proceed continually more & more in obeying him, to the intent that his law may be the better engraved in us by his writing of it in our hearts, & we become the readier to follow the things that he shall have showed us, so as we may be forward to obey him all our life long, & our life be wholly dedicated unto him. That it may please him to grant this grace, etc.   

On Wednesday the xi. of September. 1555. The Lxx. Sermon which is the second upon the tenth Chapter.  
8 The same time the Lord etc.  
9 Therefore Levy had no portion nor inheritance with his brethren: but the Lord is his inheritance, as the Lord thy God said unto him.  
10 And I tarried on the mountain as I had done afore, forty days and forty nights. And the Lord heard me that time also, so as the Lord would not destroy thee.  
11 But the Lord said unto me, up, get thee hence, and go before the people, that they may go and possess the Land which I swore to their fathers to give them.  
WE saw yesterday, how Moses in this text did magnify God's mercy, as well towards the Levites, as towards the whole people. For in sheweing that Aaron was punished for his fault, it appeareth plainly that all his whole lineage deserved to have been disgraded. Yet notwithstanding, God of his goodness vouchsafed that there should be a certain number of men appointed to his service: and them he chose, not for any worthiness that was in them, but only for his own mercy's sake. For if we be not worthy of so much, as that God should crowd us into a little corner of his house: how should he advance us to far higher degree? That then is the meaning of Moses. Nevertheless we must mark herewithal the three charges which he setteth down here, & which he reporteth to have been assigned to the Levites. The first is, To bear the Ark of God's covenant, & the vessels of the sanctuary: The second is, To be at hand to serve God: & the third is, To bless in the name of God. These are the three things that were incident to the priesthood of old time. For as concerning the Sanctuary with all the appurtenances thereof, it was but a figure, which we must refer to the spiritual temple, that is to wit to God's church, 
Hebr. 8.5. Rom. 12 1.  & to the sacrifices which are offered unto him by the faithful, when they dedicate themselves to him both in body & soul, by yielding up their ownselues, that he may be glorified in them. Mark that for one point. The second is the service whereof he speaketh: which consisteth likewise in figure: but the truth thereof is performed toward us, when such as nowadays are called to the governing of God's church, do their duty in offering up men's souls in sacrifice unto God, 
Rom. 15.6.  by preaching the gospel, & in maintaining the order & state of the church, in such wise as God be glorified, and the church be cleansed from all stumbling blocks. The third is to bless in God's name: & that is to yield a testimony of God's goodness and grace to his people.  
Now must we apply these things to the truth of them, that we may be edified by them. Let us (say I) have a regard to apply these three things to their truth & substance, 
Col. 2. 1●.  which our Lord jesus Christ hath brought us by his coming. It is said here, that the Levites must bear the vessels of God. And this belongeth, not only to the ministers of the word, or to such as bear public office in the church: but also to all the faithful in general. And that is the cause why it is said by the prophet Malachi, 
Mal. 3.3.  that the Levites were made priests, which thing I say was accomplished at the coming of our Lord jesus Christ, at which time the church was advanced to greater perfection than it was under the law. Likewise Esay telleth us that all men shallbe Levites unto the Lord. 
Esa. 6 〈…〉  All the children of Israel (saith he) shall execute the office of priesthood unto God. And in the same respect doth S. Peter say, 
1. Pe●. 〈…〉  that we be a royal priesthood. S. Peter speaks not there of any peculiar sort of people after the manner of the Pope, who hath villainously corrupted the said sentence of his, in attributing it to his own clergy as he termeth them, that is to wit to the stinking rabble of his powlshorn greaslings: but he attributeth that honourable title to all the faithful, & to as many as are of the church of God. Moses could well say even in his time, 
Exod. 〈…〉  Ye be a priestly kingdom, that is to say a nation holy above all others. But S. Peter turning the same words, saith, that now we be become a royal priesthood, inasmuch as our Lord jesus Christ having showed himself to the world, is ordained priest after the order of Melchizedech, 
Heb●. 〈…〉  to communicate the same grace to the whole church. Therefore let us mark well, that this gift of becoming Priests & Levites, is not a privilege or prerogative granted to three or four: but inasmuch as all the things which our Lord jesus Christ hath received of God his father, are common to us all, & we be made partakers of them by his means: we be of the order & number of the levites, that is to say, of them that are dedicated unto god. Not as the people [of Israel] were, which held themselves aloof in the body of the temple, & worshipped God afar of: 
Heb●. 〈…〉 & 1 〈…〉  but we have a mean to press near him, we have familiar access, we have his own son entered afore us into the Sanctuary which is not made with man's hand, to bring us in thither, in whose name all the faithful have liberty to come thither. Thus ye see that the thing which we have to mark in the first place, is that God shooled out one tribe of the children of Israel to serve him in the Sanctuary: but now adays he hath shed out the same grace upon all believers, and there is no exception, but we be all made holy to offer sacrifice to God, and not only to bear the vessels of the temple, but also to be the very vessels themselves. 
●. Cor. 6.19.  For although our bodies be but wretched carcases: yet fail they not to be the temples of the holy Ghost, and Gods will is to be worshipped in them. Had there been said no more, but that our souls are the temples of God: it had been a very excellent honour. But seeing it is said of our earthly and corruptible bodies, we see what goodness God uttereth towards us. And therefore let us learn that this doctrine belongs to us, and that this figure which was under the law concerneth us at this day, to the end that we should advantage ourselves thereby. And after what manner?  
The first is that we should magnify the goodness of our God, in that he hath showed himself so gracious unto us, as to choose us to be his servants, not only to bear the vessels of his temple, but also to be the very temples themselves and the altars whereat he will be worshipped, both in our bodies and our souls, to the intent we should yield him, not only the bodily service which consisteth in shadows and figures, but also the true spiritual service by dedicating ourselves all wholly unto him. Ye see then how the end whereat we must begin, is to know how greatly we by bound unto God for using such gracious goodness towards us. 
2. Cor. 6.17  Moreover according (as Saint Paul showeth us in the second to the Corinthians,) we must take warning to separate ourselves from all uncleanness, as the prophet crieth out unto us, saying: Separate yourselves from all uncleanness, 
Isa. 52.11.  you that carry the lords vessels. And Saint Paul alleging the same text of Esay, saith that according to the same promise, it is good reason that we should give ourselves to cleanness both of body and soul. For in very deed, the prophet isaiah, in saying: Be ye clean you that bear the lords vessels, hath not an eye to the time of the figures: but extendeth his doctrine to the kingdom of our Lord jesus Christ. Now then this text must needs be performed in us. But there are not now a days any more material vessels as there were in the time of the Law: and therefore it followeth that the doctrine thereof must be performed in higher matters: that is to say, that in as much as God hath called us to be members of his son, and by that mean to come so near him as he may dwell in us & we be his temples: the same should provoke us to give ourselves to all cleanness, which thing we can not do but by separating of ourselves from the corruptions of the world. For we dwell here among such filthiness, as it is not possible for us to scape uninfected, unless we labour to withdraw ourselves from it. Yea and there needs no evil to come upon us from elsewhere, for every of us shall find enough in himself. Wherefore let us beware that we turn away from all wicked lusts, and that we cut off whatsoever is defiled in us, and generally all that ever is of the world, so as we may press unto our God, and having given over the world we may be so united unto him, as he may avow us to be his priests. For if we do otherwise, we shallbe double accursed, and we shall not be able to excuse ourselves but that God hath advanced us high enough. But what excuse will there be for us now when our Lord hath brought us so near unto him, and vouchsafed to make us priests to offer up our own selves unto him▪ and to make us his temples, so as we should have a spiritual altar erected unto him in ourselves? Seeing that God hath brought us to that point, is it not a horrible treachery (say I) if we fall to vnhallowe his temple? Now then, let us understand, that whensoever this world turneth us away unto evil, we offer God great wrong, in making his temple a swines sty, and in unhallowing the thing that he had hallowed, by causing all the corruptions of Satan and of this world to come into his temple. Surely it ought to hold us in awe and to make us walk in all soundness, so as we give not over our bodies and souls to any dishonesty, seeing that God hath sanctified them to himself. This is the thing which we have to bear away upon the first part of this text.  
Nevertheless let us mark that although God have extended the said grace of making us all Levites or Priests, to all the members of his Church: yet hath he not utterly abolished the order of his Church, but his will is to have some certain men appointed to the preaching of his word. And that is the thing which is meant here in the second place, where he saith, that they shall stand before the Lord to serve him, and finally that they shall bless in the lords name. The same must be put in ure at this day by the ministers of the word. For although God have called us all in common, to be served and honoured at our hands: yet doth he require a special service at their hands whom he setteth over his Church to be the shepherds thereof, that is to wit, that they should show the way, and always be in a readiness to serve God. And this service importeth that the Levites should maintain the religion pure and uncorrupted among the people, and show the jews that they ought not to deal with the superstitions of the heathen, and what God it was which had delivered them, and to be short, that they should always hold the people in obedience to the true faith. And for the same cause GOD allotted them not any one certain country or shire to dwell in, but dispersed them throughout the whole land. We know there was not any one tribe which had not levites among them. And why was that? For God could well enough have gathered them together, so as they might have been all together in jerusalem where the temple was, and in the places near abouts, and have had some portion assigned them as well as the rest of the tribes had. But he did not so: but his will was that in every country, city, shire, and region, there should always be some Levites, that the people might everywhere be taught, and the seed of faith be everywhere spread abroad. For had there been any certain country assigned to the Levites: it had been enough to have abolished the remembrance of God, and to have laid all teaching under foot. But forasmuch as God had appointed the tribe of Levy to preach his word, and to bear abroad the message of salvation: he gave them no certain portion to dwell in, but his will was to have them dispersed abroad everywhere. And for proof thereof, we know how the prophet saith that GOD made his covenant with the tribe of Levy. 
Mal. 2.4.5.  And what manner of one was it? Even the covenant of peace, insomuch as he said that the priests are Gods Angels & messengers: men shall seek the understanding of the law at their mouth, & they shall teach them knowledge. We see then that the service that is spoken of here, comprehendeth instruction: insomuch that they whom God had so chosen, had charge to preach the Law, and to expound it to the people, that religion might continue unappaired. And the same is to be observed now adays among us. For although all of us from the most to the least be priests: yet notwithstanding it is the duty of the ministers of the word, to teach and to show men the way to GOD, and to bring back the wretched souls that were in the way to destruction. And that is the cause why Saint Paul sayeth that he is a priest, not after the ancient manner that had been under the Law, but to slay men with the sword of the Gospel, as sacrifices ought to be slain: after the which manner Saint Paul sayeth also, 
Rom. 15.16.  that he had the spiritual sword wherewith to offer up men's souls unto GOD. Thus ye see what we have to remember. And therefore let such as are called to the charge of the preaching of God's word, understand that they must strain themselves to the uttermost, that God may be served and honoured. And the manner is showed us in the text which I alleged out of the fifteenth to the Romans: namely that we must endeavour to sanctify all that ever is corrupted in this world, and that men must become teachable and meek, that God may renew them & accept them for his children. And if we do so, then is God's service accomplished in us, after the same manner as it was commanded to the Levites in old time.  
Now let us come to the third point that is set down here. It is said, That the Levites must bless the people in the name of God. True it is that in the Hebrew tongue, the word Bless betokeneth to praise and magnify God. Howbeit forasmuch as the matter here, concerneth those whom God did specially ordain to bless in his name: we must fetch the meaning of this text, out of the sixth Chapter of the book of Numbers, notwithstanding that this manner of speech be very rife in Moses. 
Numb. 6.24  But in that place there is more expressed: and for that cause have I quoted the text. It is said there, that the priests of the house of Levy shall bless in the name of God and say: The Lord bless you and keep you: the Lord make his countenance to shine upon you, and grant you his mercy. The Lord turn his favourable face towards you, & bless you. Now hereby we perceive, that it behoved the levites not only to praise GOD, as their duty was to do: but also to bless the people in his name: For they were two diverse things. So that To bless the name of God, is as it were a doing of homage unto him for all the benefits which he bestoweth upon us, by protesting ourselves to hold all things of his only mere goodness, and that he is the author of them, so as without him we be miserable, and have not one drop of goodness in us, furtherforth than he alone maketh us partakers of it. And so ye see that to bless God and to magnify his name, is to acknowledge him to be the fountain of all goodness, and that all that ever we have cometh of him, and of his only mere free goodness. Now this belonged to the Levites, as we see it was their office to sing, 
1. Chro. 1●  and although that all the people were present there & the praise of God ought to sound in all their mouths: yet notwithstanding the Levites were to begin the choir, and to lead the melody. Nevertheless, they did also bless in the name of God. And how was that? They witnessed God's grace unto the people: and the same thing taketh place still at this day, in such as are ordained ministers of the word. For to what end serveth our daily preaching of the Gospel, but to bless the things in God's name, which were accursed before? 
Ephe. ●●  For by nature we are all of us accursed and reprobate. And therefore it standeth us in hand to be delivered out of the wretchedness wherein we be: which to do, there is none other mean but only that God show himself loving and favourable towards us, and that is the blessing which is spoken of here. For when the scripture saith that God blesseth men, it is as much to say, as that he showeth them by effect that he loveth them, and maketh them to feel the fruit & operation of his grace and fatherly adoption. Now therefore when we come to hear the Gospel, let us consider to what end it is: that is to wit, to certify us that God looketh upon us with pity, even upon us wretched creatures, and that he setteth us free from the cursedness that is in us, insomuch that although we deserve to be cast off at his hand, yet nevertheless he showeth himself gracious unto us, and that whereas he might with good right be our enemy, he showeth himself as a father towards us. Let us (say I) be well advised that we make our profit of this doctrine, when it is preached unto us. 
Col. 1. ●  For whereas we be assured by the scriptures, that God showeth himself favourable to us, in laying aside all enmity that was betwixt him and us by reason of our sins: if the same were well printed in our hearts, we would have an other manner of desire than we have, to set forth his praise. What a treasure is it, that our Lord showeth himself so to us, as though we saw him in his own person? & that he openeth the heavens to assure us that he loveth us, even us which make war against him, insomuch that whereas he should utterly mislike of us, he vouchsafeth nevertheless to take us into his favour, & maketh us to feel it in very deed. But what? We welter in our own dung even till we do as it were stink in it, without any care or regard at all. And that is the cause of such contempt of the gospel, & of such unthankfulness as is seen almost every where. Yet notwithstanding, it behoveth the faithful to consider of how great value it is, 
2. Cor. 5.20.  that God receiveth them to mercy, & showeth himself to be a father to them, & that such as are appointed to preach his word, are as witnesses to certify us that God beareth us such fatherly love. Truth it is that this was accomplished by our Lord jesus Christ, for he was the only priest: and that that which we do, is not to take his office upon us, but only to approve & ratify the thing that he did. 
Hebr. 5.6.  And therefore let us mark well, that it belongeth only to our Lord jesus Christ to assure us of the love of God his father: but yet doth he also witness it unto us, by the mouths of such as preach the Gospel in his name. It hath been told us herewithal, that the things which were figured under the Law, 
Col. 2.17.  have been performed in his person. For the high priests (when they blessed the people) had a solemn ceremony of lifting up of their hands, as though they made an offering up of all the people unto God. Likewise when jesus Christ went up into heaven, he used the same fashion, by lifting up his hands to bless his disciples, 
Luke. 24.50.51.  in whose persons he pronounced a general blessing upon the whole body of his Church. We see then that the figures of the Law belong to us at this day, howbeit, not as touching the outward use of them, but as in respect of the substance & truth of them. Whereby we be warned to get us to our Lord jesus Christ, who bringeth us the full accomplishment of all things. And we must understand, that although he be not now conversant in the world to bless us: yet will he have us to be made partakers of the same blessing by means of the gospel, when it is preached among us. This is the effect of the things which we have to gather upon that place.  
Now Moses addeth, That God hath given the Levites no portion among their brethren, but that he himself would be their portion and heritage. Yea, but yet for all that, he appointed them the tenths & first-fruits, as is showed in the fourth book of Moses. 
Num. 18.21.  Now then, Gods assigning of a portion unto them was in such sort as they possessed not any Land or inheritance, more than their towns & suburbs for their cattle. But yet took they the tenths, firstfruits, & all other such things of all the people. Herein God had a consideration, that such as he meant to dedicate to the serving of himself, should be withdrawn from all worldly affairs, that they might intend to the serving of God. God's intent than was, that the Levites & their children should not give themselves to husbandry & such other things. And why For they had enough to do to discharge themselves of their duty otherwise: that is to wit, in calling upon the people to follow God's commandements, & to keep his covenant, so as religion might continue unapaired, & faith might have his full force, & so consequently that God might be honoured. Also they had the Sacrifices, which served them in steed of Sacraments, & at that time they were many in number, because the people could not otherwise be held in order: they would easily have been marred, if they had not been restrained with many bridles. That therefore was enough to keep the levites occupied. And for the same cause God gave them a portion beside the tithes that they might have wherewith to find & maintain themselves, while they were a doing of their duties.  
But this hath been corrupted & falsified by the papists. For they have borne men in hand, that tithes belong to them by Gods Law. And why? because (as they say) they belonged to the levites. But they consider not, that the Levites were inheritors of the land of Chanaan, as well as those that were of the tribes of juda, Benjamin, Ephraim, Manasses and all the residue. In respect whereof it was meet they should have had their portion with their brethren, & they ought not to have been excluded or banished from it: for the inheritance of the land was common to them all: therefore was it meet that they should have had their part of it. Yea, but God recompensed them after an other fashion. It were meet then that the Pope & all his rabble, should show how the inheritances of all lands belong to them, & then might they therepon demand their tithes. Thus ye see how this text hath been miswrested. But yet for all this, let us bear in mind how S. Paul saith, 
1. Cor. 9.13.  that even at this day it is Gods will that they which preach the gospel should be nourished and maintained, as well as the Priests had their livings appointed them in old time. 
2. Cor. 3.6.  S. Paul demandeth in way of comparison, whether the spiritual service that is yielded to God nowadays, ought not at the least to be as much esteemed, as the service that was under the figures of the law? Now it was Gods will, that such as served at the altar, should be maintained by the altar, therefore it is good reason, that such as at this day do serve God's Church in bringing them his word, should also be nourished and maintained. Thus ye see that the way to under stand this text a right, is to take S. Paul for our expounder thereof. But to conclude peremptorily that tithes belong to the preachers of the gospel, is to gross an abuse & fondness. Nevertheless we must mark also, that it is not our Lord's meaning, that idols or idle bellies, & much less that such as pervert all order & turn us away from the serving & obeying of God, should be nourished in his Church. Now than if the shepherds will needs claim to be found at the common charges of the Church: they must look that they occupy themselves in the service of God. As how? It is no title of idleness, it is no fantastical dignity, to be called the Shepherd of a Church: but it is a kind of bondage, howbeit that it be honourable. And therefore the party that is appointed to be a shepherd or minister must look that he obey God and serve his people. For we can not serve him that hath put us in office, but by serving of his Church. Ye see then how the Pope & all his hangers on, are disappointed of the things which they pretend to pertain to them of right. And if they devour the goods that were appointed to such as serve God's Church: they must be fain to yield an account of them in the end. For the world sees they be but idle bellies and idols, and not only that, but also deadly enemies to God's honour, labouring to overthrow it to the uttermost of their power. Now then, all this gear must be cut off: for the nourishing & maintaining of them, is all one as if men were minded to mar all the good seed that is in God's Church. True it is that where they usurp such tyranny, men may well hope that they shall yield a reckoning for it before God, and such as are held down in that bondage may well sigh & groan: And although they know it to be an intolerable treachery and extortion, that such exactions should be laid upon them: yet nevertheless they must be feign to bear with them. But whensoever the Church shall happen to be well reform and well ordered, doubtless those cormorants shall no longer devour the substance of God's people after that fashion, but the things that have been misused, shallbe brought home to their good & holy use again, so as they shall serve to the nourishing & maintaining of such as have the charge of the preaching of God's word, & also to the relieving and maintaining of the poor, after the manner of the priests in the old law, who (as we know) were bound there unto, insomuch that their having of such portion as I have told you of before, was for the relieving of the poor, & of such as were in penury. And so ye see how we may profit ourselves by this text.  
But by the way, let us come back again to the things that I have alleged as well out of the prophet Esay, as out of Zachary, that is to wit, that we in these days are succeeded in the room of the Levites. And sith it is so, let us mark that although we possess inheritances of lands, meadows, and vineyards in this world, yet we must make light account of them, without being tied to them, & must put the thing in ure which Saint Paul speaketh of in the seventh Chapter of the first epistle to the Corinthians, 
1. Cor. 7.30  that is to wit, that he which is rich be as if he possessed nothing. And why? For if we have not God for our heritage & portion, woe be to us. And how may that be, but only by being discharged of all earthly affections and cares? Although God give a man riches, yet must he be as a sheep, meek & lowly to offer himself unto God, so as nothing may let or hinder him from following his vocation, or from going on still towards the heavenly life whereunto he is called. Ye see then that the thing which we have to consider generally in our knowing that God will have the ministers of his word and the shepherds of his Church to be nourished and maintained: is that we must likewise know, that all of us are a royal priesthood, in respect whereof he will not have us to be so entangled with the goods of this world, that we should not look up to him, but that we should run apace through the world, assuring ourselves that we cannot be children of the kingdom of heaven, unless we be strangers here beneath. 
2. Cor. 5.6. & Hebr. 11.16.   
Now after that Moses hath told the said things, he addeth yet one word more, which is Even unto this day. Whereby he meaneth that God's will was to have those things observed. True it is that these things had not at that time endured above forty years: but yet doth Moses put the people in mind of them, telling them that that order must not be broken, but continued still even till the coming of the redeemer. In deed the priests themselves were greatly out of order & had marred all, so as they had well deserved that God should undo his covenant with them, & bereave them of the prerogative that he had given unto their father Levy, according to this text of the prophet Malachi, which saith that God made his covenant with Levy, 
Mal. 2. ●●  but yet forasmuch as the Levites had shrunk away, & not regarded the promise that they had made unto God, they deserved to be cut off, and God would curse all their blessings, as if he should say, when ye think ye have made a great hand, them will God but blow upon you, & by & by it will appear that all was but shame. Yet notwithstanding the priesthood was to continued still, even to the coming of our Lord jesus Christ, & so it did. Likewise let us mark well nowadays, that when things be out of frame in the Church, so as all goes to havoc, the mischief is in deed to be corrected, but yet must not gods ordinance be therefore disannulled, so as we should let it alone, & not put it in execution, upon misliking of the vices & offences that have set all in a broil: but we must always resort back to God's pure rule. We see there have been no such devils incarnate, as those that have boasted themselves to be Prelates, Bishops, & shepherds. Now if upon misliking of such corruptions, a man would abolish all order in the Church, so as there should be no ministers, nor any more folk appointed to teach the people: what else were it than a horrible confusion, and a setting open of hell, that all things in the world might go to havoc? But let us keep still this principle, that men's vices must be corrected, and gods commandment therewithal observed. Thus ye see what Moses meant, in saying that Gods choosing of the levites was not for a day or twain, but to continued still, that by that mean the Church might be maintained.  
On the otherside, we know that the death of our Lord jesus Christ should not come unto us in these days, without the preaching of the Gospel. Therefore if we intent to feel the redemption and soul health that hath been purchased for us, the same order must be maintained still. And how gre●t store of vices soever there be, let God's Church be cleansed of them, let all stumbling blocks be removed out of it, & let not men for all that, cease to have preachers of God's word, & ministers of his sacraments still: for otherwise it were the next way to cut the Churches throat, & to bring all to utter desolation. For we know how S. Paul saith that jesus Christ was given to be our peace, and that at his coming he preached it to them that were near hand▪ and to them that were far off. 
Eph. ●●●  Saint Paul showeth there, how our Lord jesus maketh the virtue of his death & passion available: namely by commanding the Gospel to be preached unto us, whereby we be done to understand, that God having once offered himself unto us in the person of his son, will continually still hold on to take and accept us for his children, and confirm the adoption which he hath made of us, even until we come to the present enjoying of the heritage which he hath promised us.  
Moses having spoken so, addeth for a final conclusion, that God had heard him, and said unto him, Go thy way and lead this people into the Land that I promised to their fathers, yea even with an oath: let them go into it and take possession of it. Here again Moses showeth the people that when they be come into the Land of promise, they must understand that that befalleth not to them for their own deservings, but through God's great mercy, yea and such mercy as aught to ravish their wits to wonder at it: for they had refused all the promises that had been made unto them. So than it stood this people in hand, to be new reared & set up again in their former state, through a singular grace. That is the intent of Moses, whereof I have treated more fully already, and therefore it is enough as now to touch it. But yet let us not forget to apply it to our use, which is, that it behoveth us to understand, that although God have called us to the belief of his Gospel, yet so that in respect of this present life, we cease not to shrink away from him, whereby we were worthy to have the door shut against us, & to be taken as folk utterly rejected, unless he receive us to mercy, and that not for once only, but also in that he must double & triple his mercy upon us, in so many sins as we commit against him. Now then, before we can come to the inheritance of the kingdom of heaven, God must be feign to show us many a time and often, that we have it not for any worthiness of our own, nor for any purchase that we can make of it by our service, to say that we have earned it: but that his making of us to be his heirs, is of his own mere and freebestowed liberality, for none other cause, but that he hath vouchsafed to choose us, and to bear with us, and to pardon the infinite offences, whereby we cease not to provoke him in suchwise, as he should needs root us out, if he meant to use rigour towards us. Thus ye see how we should apply this lesson of Moses to our behoof.  
Moreover it ought also to serve us for a comfort, that we be not discouraged when we have offended our God, even after we have known him and are fallen in train of walking according to his word. For though we step a side for a time: yet must not our so doing make us to despair, but we must come back again, assuring ourselves that if God herd Moses in the time of the figures of the Law, he will certainly hear him that maketh intercession for us now, that is to wit, his own only son. For our Lord jesus Christ was a priest, not only to die once to purchase salvation for us, but also to enjoy the same office everlastingly, as in respect of appearing in the sight of God his father, 
〈◊〉. 9.24.  to obtain forgiveness for the sins which we commit daily. Let us mark (I say) that if this grace was granted to the fathers under the Law, surely we shall not be disappointed of it as now. Yet notwithstanding it is not meant hereby, that that should make us the readier or bolder to offend: but we must understand, that when we come before God, we must acknowledge the faults that we have committed, we must be sorry for our misdeeds, & we must beseech God to bring us home again to him. For as for those that hate not their sins, they be so far of from obtaining of favour at God's hand, that they do the more provoke his wrath. Contrariwise, when we hate our sins, God looketh no more upon them, but burieth them out of sight. And this warneth us, that when God continueth his mercy towards us, & reneweth the same daily, and taketh us into favour again after we have offended him: his so doing is not to make us the bolder to do evil, as who would say we have made a good market at his hand: let us beware of such blasphemy: but it must be applied wholly to the faults that are past. Therefore when there is speaking of God's mercy & of the forgiveness of our sins in the holy scripture, we must understand that God sendeth us back to the sins that are past: & therewithal putteth us in mind to beware afterward of the danger that we were in afore: warning us to pray him to govern us with his holy spirit, so as he suffer us not to be led out of the way, nor to fall to wilful breaking of the covenant, which ought to be kept unviolated, as well on our part by our faithful obedience, as it is on his part, yea & that with such constancy, that although we offend him daily, yet he ceaseth not to continue steadfast still in his purpose. And to be the better assured of this doctrine, let us always have recourse to this saying, that the Land of Chanaan was as an earnest penny of the everlasting inheritance to the father's that lived under the Law. 
Heb. 11.13.14.16. 1. Cor. 10.11  And so the things that are set down in the holy scripture, must be to us as a lookingglasse or picture, wherein to behold the manner of Gods guiding of us, till we be come to the everlasting life. The people of Israel was choose before they were born, God showed his favour to them by the law, & moreover he chastised them, insomuch that he listed not to put them in possession of their promised heritage out of hand, as in deed they were not worthy of it, but yet for all that they came into it at the last. And so we perceive, that our Lord hath not delayed his receiving of us till we come unto him: but that he hath prevented us, with his infinite goodness, insomuch that he hath chosen us before the making of the world, & hath offered us his grace & confirmed it by the preaching of the Gospel, 
Eph. 1.4.  as well as the Law was published by the hand of Moses. For our Lord jesus Christ hath vouchsafed to be a faithful witness of God his father, & of the love that he bringeth us. And because he is not abiding any more here below with us in his own person, he hath appointed his ministers to whom he hath given authority to preach in his name, 
Luke. 10. 1● & 24.27.  & therewithal hath given commandment to all people to receive them, saying, he that heareth you, heareth me. And he hath given them express charge to preach the forgiveness of sins, as if they should draw the wretched captive souls out of the bondage of hell. Ye see then how our Lord jesus Christ hath uttered the grace that was unknown unto us before: but we take small profit by it. For although we were baptized from our infancy, yet when we come to years of discretion, whereby begin we to show ourselves to have some wit, but by choosing the evil, as though we meant to spite God wittingly? And again beside this, when our Lord teacheth us, and reformeth us by his word, so as he ceaseth not to show us our faults, to the intent to tame us and to daunt us, and to draw us to repentance: how dull are we upon the spur? After what fashion deal we? Are we not so spiteful and stubborn, as a man can not by any means win us? yes, and therefore he is feign to send us many chastisements & to make this present life to be as a wilderness to us to wander up and down in, with the feeling of his wrath. For all the miseries wherewith we be hemmed in, are remembrancers to make us hang down our heads, and to make us perceive that we be wretched sinners, & that we be worthy, not only of temporal correction, but also to be sunk down into hell. Yet notwithstanding, this serveth not to drive us to despair, for we may well assure ourselves that God will receive us to mercy so we flee to our Lord jesus Christ. For if Moses were heard who was a wretched sinner: 
Rom. 5.17. & Col. 1.20.  what shall he be, who hath all righteousness perfectly in him? and to whom authority is given to make full atonement between God and man? Now then seeing that our Lord jesus Christ is appointed to be our mediator: let us not doubt but that although God hold us in this world as poor banished wretches, and withdraw himself from us, and shrink aside to outward appearance: yet we be not bereft of the inheritance which he hath promised us, and purchased for us by our Lord jesus Christ. But howsoever we far, let us not tempt him, nor abuse his patience▪ but let us weigh well this speech, where Moses saith that he was heard for that time also. For it serveth to hold us in awe, that we flatter not ourselves when God beareth with us, but that we should look about us to amend our faults, and to bridle our wicked lusts, that we give not ourselves over unto evil, but hate it and abhor it, so as God may go on with the thing that he hath begun in us, until he have rid us quite and clean of all worldly lets, and put us in possession of the everlasting life. If we do so, we may boldly protest that we have praised God and that we have given him such glory as he deserveth, and we have cause to rejoice in that we were able to overcome all the temptations and distrustes that could happen unto us: and therefore we shall not need to doubt, but that our good God is and will be merciful to us, though we be not worthy of it.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to make us so to feel them, as it may serve to mortify us daily more & more, that when we perceive his displeasure, we may flee to his goodness and mercy, to obtain favour at his hand, that being rid quite and clean of our vices and spo●●es, we may be so governed by the power of his holy spirit, as we may become true sacrifices unto him, by dedicating ourselves wholly to his glory through newness of life. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the xii of September. 1555. The Lxxj. Sermon, which is the third upon the tenth Chapter.  
12 And now O Israel, what doth the Lord thy GOD require of thee, but that thou shouldest fear the Lord thy GOD, and walk in all his ways, and that thou shouldest love him, and serve the Lord thy God with all thy heart and all thy soul:  
13 And that thou shouldest keep the commandments of the Lord, and his ordinances, which I command thee this day, to the end it may go well with thee?  
14 Behold, the heavens, and the heavens of heavens are the Lord thy Gods, and likewise the earth and all that is therein.  
HEre Moses proceedeth with the matter that we have hard these days past, that is to wit, that God had used marvelous favour towards his people, in forgiving them so many and so grievous offences. It was very much that they were received to mercy, so as they were not dispossessed of the heritage that God had promised them. Now Moses addeth here an other respect, which serveth to make Gods great and infinite goodness yet better known, & to give it the greater beauty: which is, that he not only forgave the people the faults that they had done, but also received them again with so gentle and friendly conditions, as might set all men in a wonder to think upon it. If a City or a country have rebelled against their prince, so as they have broken their allegiance, although he list not to use extreme rigour by putting all to fire and sword, but be contented to grant them their lives: yet will he bereave them of all their privileges, he will lay fines and exactions upon them, & he will perchance deprive them of their ancient liberties, so as the wretched souls shall groan under the burden, & have cause to remember their offence a hundred years after. But Moses showeth here, that God dealt not so with the jews. For when he had once pardoned their offence, he dealt with them as if they had never done amiss, & their state was as pleasant & amiable, as if they had obeyed him in all points as became them. And so ye see the intent of Moses in this place.  
He had reported heretofore, how he had been heard: & now he addeth here, What is it that the Lord requireth of thee? He chargeth thee not with any amerciaments, he layeth no punishment upon thee, he layeth no burden upon thee to bear thee down with: his only desire is, that thou shouldest love him, that thou shouldest honour him, that thou shouldest keep his commandments. And is this any profit to himself? No. Euerywhit of it redoundeth to thine own benefit. Was it not enough to make this people's heart to melt, though they had been the wickeddest in the world, when they might say, whereas we had forsaken the Lord, & broken the covenant that he had made with us, & choose an ydol in stead of him; he hath not only forgiven that so heinous crime, & been contented to take us still for his children, & to leave us the inheritance that he had promised us: but also he governeth us after such a fashion, as it might seem we had deserved all the benefits in the world. Can he deal more kindly with us, if we had honoured him & given ourselves wholly to him? Such consideration than ought well to have meekened the hearts of that people; & although they were hard & stubborn, yet ought they to have bowed, seeing they knew that God sought nothing but their benefit & welfare. Thus we see now the intent of Moses, & to what circumstances his sayings are to be referred. Which is, that the people should know that God had not only pardoned their fault aforepast, but also was minded to forget it utterly for ever after: & that in the mean while they should think thus deutifully with themselves, our God behaveth himself towards us, as if we had never offended him, our state is not a whit appaired, he useth nothing but gentleness towards us. Mark that for one point.  
But now have we a general sentence to gather upon the thing that Moses told unto the people. For the doctrine that is contained in the Law, belongeth as well to us, as to them. Now then o Israel, what requireth thy God of thee? After the same manner doth God speak unto us at this day: he showeth us his will as a rule to direct our lives by. And what meaneth he in so doing? Let us mark what he commandeth, & see what profit can redound unto himself by it. Certain it is that God requireth no more at our hands, but that we should love him; & is not that a condition which we should rather choose, than all the kingdoms of the world? Yes; for if our God should make us princes; surely the greatest honour that he should do us therein, were but that he should make us his servants. We see that such as live at ease, yea even men of worship & of good revenue, had lever to troth to the Court, & to be in service with the prince, and to take much toil, yea and to spend their goods to get estimation; than to play the snudges at home in their own houses, & to live at rest upon their own revenues. Behold our God entertaineth us & keepeth us in his house, & that not in degree of slavery, but as his children; insomuch that he calleth us his inheritance. In deed, were there no further than this, that he accepteth the service of us, of us I say which are altogether unprofitable, & have nothing but all manner of corruption in us: whereas notwithstanding he● vouchsafeth to employ us to good purpose, & to make us vessels of honour, so as we shine like pearls in his church, whenas of ourselves we be but dung & mire: seeing our God dealeth so gently with us, what an unthankfulness is it, that we come not to yield ourselves to him with all obedience? And I pray you what profit shall he reap by us, when we shall have served him never so well? Shall he be the better at ease? Hath he need of our help in any thing? No, but all redoundeth to our welfare, & he intendeth nothing but to our profit. woe worth us therefore, yea & double woe worth us, if such goodness overcome us not, & that our hearts be not inflamed with a right affection of giving ourselves wholly to our God, to be governed by him, so as we suffer him to overrule us, & that we be priest and ready to yield to his hand, & to turn every way as he will have us. That is the thing which we have to mark upon this text. So then, whensoever the law seemeth over rough & sharp unto us, & our wicked lusts tickle us to spurn against God, so as it is hard for us to do as he commandeth us: let us bethink ourselves thus: Thou wretched wight, is the law of thy god burdensome & grievous to thee? what demandeth he of thee? whereat shooteth he? His demand is that thou shouldest love him, honour him, & serve him: & wilt thou in this case become an unnatural monster? Shall the life which thy god hath given thee, serve to make thee kick against him? wilt thou grieve thy maker who hath created thee & shaped thee, & doth also maintain thee? Were it not better that heaven & earth were mingled together, & that all things were confounded; than that it might be said that thou makest no reckoning of thy god? nay rather, that thou spitest him of set purpose, insomuch that there is neither law nor scripture that can bring thee to such obedience, as to make thee yield glory to thy God? Is it not reason that we should serve God, when he uttereth such goodness towards us, as to tell us that he willbe our father, specially by planting the belief of his Gospel in us? Now then, as the earth when it is lusty & in good plight doth always bring forth some thing or other, to show that it hath heart in it, so, seeing that God hath given us understanding & reason above the brute beasts, it becometh us to consider that his doing thereof is to the end that we should know him that made us, of purpose that we should serve & honour him, and stoop to him with all humility, assuring ourselves that he ought to have sovereign dominion over all creatures. Therefore let us mark well, that when soever we be tempted to strive against God, and his law seemeth over heavy to us, and our affections fight against it, or go the clean contrary way from it; then to overmaster such frowardness of our nature, we must bethink us as it is told us here, What is it that thy God requireth of thee? And then is it certain that we shallbe too too much ashamed of ourselves. For what shall we answer before the Angels of heaven, when this saying shallbe laid afore us? For it shallbe well laid to the charge of all such as have made none account of obeying God, & of all such as have despised him and his word. Yea and although the Angels were not to judge of it, verily even the Oxen, the Asses, the dogs & the very stones & trees might be our judges: for all those creatures retain a natural inclination of obeying God. Therefore how shall we do, when we shall be upbraided with this saying uttered by Gods own holy mouth, What have I required at your hands? no more but that you should love me & honour me. That is the very sum, & effect of all that my law containeth. I have loved you, & my desire hath been to be loved of you. Were you worthy to be received & loved of me, when ye● drew clean contrary to my will? Lo here wherewith to hold us in awe, as oft as we cannot find in our hearts to yield to the obeying of our God, & that his commandments seem hard & sharp unto us. What? Surely our God could not use greater courtesy towards us, than to allure us to him by loving of us, to the intent that we should love him again. His meaning is that we should follow him the same way that he hath led us afore. But now it is certain, that although God require nothing of us but to have the reverence that he deserveth: yet can we not serve him & honour him, until he have reform our hearts. And thereby it appeareth what frowardness there is in all men by original sin. Behold, God commandeth us but to love him & to yield him honour: that is all that is contained in his law. And yet we come all of us so far short of the perfect performance of the thing that is commanded, that we cannot so much as think a good thought, but we endeavour by all means possible to withstand whatsoever God commandeth. Therefore let us learn to be abashed & ashamed of the crabbedness of our nature, seeing we be so wayward as to strive against our God & his righteousness, yea even though the things that he requireth be more than rightful. And so ye see what we have to mark, when we feel such a law in ourselves, 
Rom. 7.23.  contrary to the law that God hath given us.  
And hereby we be warned that it is in vain for men to make protestation, as a number do, which go about to excuse themselves that they can not give themselves to God, because of the weakness & sinfulness of their nature. Verily, as who would say, that the evil which is in us should serve us for our defence. Were not that a mocking of God? Shall a man be acquit at his judges hand, by confessing himself to be guilty? But here it is showed us, that all the hardness that we have in us to obey God, yea even though it be impossible for us to move forward to the performance of the least commandment of the law: will not serve to justify us. Why so? Let a man look well to it, & he shall find that the fault is not in the law: for it requireth no more but that we should serve our God, & therewithal love him by yielding him his due reverence: and what is it to do that? let us know therefore, that the whole fault is in ourselves that we obey not our God; & that although we have no power at all to perform our duty, yet doth not that discharge us, seeing that God demandeth nothing but that which is right & reason.  
By the way, we must call to mind what hath been declared heretofore: 
Deut. 6. ●.  namely that as concerning this text, where Moses showeth the mean how to fulfil the law aright: it is not meant that we must but only have our eyes, hands & feet well ruled; but that we must begin at the reformation of our hearts. Thou shalt love thy God (sayeth he) & serve him. And how? With all thy soul, & with all thy heart. Then let us learn, that if we do the things by compulsion which are commanded us; it is nothing worth: we may not think that it shall pass in account. And in deed there are divers that bear countenance fair enough afore men, so as they cannot be accused of theft, murder, or whoredom: but in the mean while they be full of wicked lusts, so as they be ready to burst with them, & it is a corsie to them to obey God, neither find they any taste in his commandments. And therefore all is but hypocrisy, all is but a fair pretence & show to the worldward, & (to be short) all is but vanity and leazing till the heart be won unto God, & until we be fully minded & bend to do as God commandeth us. That (say I) is the end that we must begin at, if we will accomplish the law thoroughly. Wherefore let us not beguile ourselves any more as the hypocrites do, with desire that men only should be contented. Let us understand that we have to do with the heavenvly judge who admitteth no eyeseruice, 
jer. 5. ●.  but looketh to the truth of the heart. Therefore let us give ourselves to God with hearty affection, & not content ourselves so with the outward works, that the intent of doing well should not also be grounded in our hearts.  
Besides this, Moses telleth us that God will not only be served & honoured but also loved. And here are three words; the one is Love, the other is Reverence, & the third is Service. Now as touching Reverence or Fear, (for he useth the same term of fear;) it is not a slavish fearfulness, but it is the serviceableness & honour which we yield unto god in submitting ourselves unto him, because we be thoroughly persuaded that forasmuch as he hath all sovereignty over us, it is good reason that we should be subject unto him. First & foremost therefore let us consider, that although God had not spoken to us to persuade us to this reverence; surely even nature showeth it us sufficiently, and it is welynough proved unto us in ourselves. For although it were never told us that the lewdness of men is such, as they seek nothing else but to turn away from God, & to become beastlike by all means they can devise, yea even wittingly & wilfully: yet our heads & hearts are stuffed so full of that lesson, as we cannot be ignorant of it. And therefore it standeth us greatly in hand to bear in mind what this word reverence or fear importeth, that is to wit, that God ought to be honoured of all his creatures, & that seeing we be his, we ought to offer ourselves to be subject to him.  
Also it importeth, that when we think upon God, we should hallow his name, that is to say, not imagine any thing of him to the derogation of his glory, but yield honour to his righteousness, wisdom & power. This is the first point which Moses setteth down here, concerning obedience and the right observing of the Law.  
Now this reverence requireth also love. For God willbe honoured with hearty affection. If we reverence his majesty, & yet stand in fear of it, so as it is a terror to us: then would we wish that there were no God at all, and we could find in our hearts to pluck him out of his seat, if it were possible. As many as worship God upon no further ground, but for that they are sure they cannot scape his hand, & because they know him to be their maker; those (say I) being not touched with any free love, will shun God; and when they hear any speaking of him, it grieveth them; insomuch that if it were in their choice & power, they would pluck him out of his seat if they could, as I said afore. So then, it is not possible for us to fear God, (I mean to yield him right reverence, so as we bear a hearty god will to him, & have a feeling of his goodness towards us, & that he is the place where we must seek all our welfare) unless we love him. Therefore if we have not this love, there willbe no reverence at all. Wherefore let us learn, that God requireth freewill offerings, that is to say, that our offering of ourselves unto him should not be of force or constraint, but with such devotion as we should be desirous to serve him, & as we might protest with David, 
Psal. 19.11.  not only that we set more store by his law than by gold & silver; but also that it is more sweet & pleasant to us, than honey. Thus ye see what the second word Love importeth.  
The third word is Service. For if we make pretence to worship God with ceremonies and gewgaws as they say, & in the mean while do him no true service in deed: is it not a mocking of him? If men bear folks in hand that their intent is to honour God, & that they love him, & submit themselves to him; & in the mean season make but a flim flam of it when God setteth forth his commandments unto them: what a presumptuousness were that? And [likewise what a matter were it,] if they should show no proof whereby a man might perceive, that his love which he speaketh of here is rooted in their heart? Then let us learn, that we must show by our deeds that we love & fear God. And what are the doings that must bear witness thereof? Even our serving of him, that is to wit, when we play not the lose colts by taking leave to do every man after his own lust & liking; but suffer God to overrule us, so as our whole desire be that he should hold the rains of the bridle, & we yield every way under his hand to turn to & fro according to his good wil And so we see that the way whereby we must show ourselves to love God, is by our serving of him.  
Howbeit, forasmuch as men are given to devise services of their own brain, & do make boast that they glorify God when they have followed their own foolish inventions: Moses rebuketh this overboldness of men, and this curiosity of theirs, telling them that the service of God consists in keeping the commandments & ordinances which he delivereth to them in the name of God. Now then we see here, that our Lord hath cut off all our fond inventions, that we should not imagine to serve him any more after our own fancy. For why? He will have obedience, & he esteemeth more of that than of all the sacrifices in the world. 
1. Sa. 15.22.  Had this point been well observed, there would not be such disputing as is seen nowadays, among such as bear the name of Christians. For the Papists may good cheap say, that a man may fulfil the law of God. And why? Because they never witted what end or what mark God aimed at. They think it enough for a man to be able to discharge himself to the worldward; & so they make God like a little babe, by reason whereof they say it is a blasphemy to say that we cannot perform the law. For they never came to the trial of it. The despisers of God stepforth here & say, that the law is easy, when as notwithstanding they never put so much as their little finger towards the doing of it. But when we have well weighed the things that are contained here; we shall find that it is not so easy a matter. Again if we compare the law with our own frowardness, we shall find that the law were easy enough of itself, if we were as well disposed as we ought to be. But we come far short of being Angels; & we had need of an angelical nature to the obeying of God's law. For it draweth us from the world, and leadeth us up to heaven: and we go the clean contrary way. Again, when the serving of god cometh in question, it will not suffice us to play the hypocrites & to say, well, this or that is to be done, & in the mean while to overhip the chief point: but when it is said that we must love our GOD with all our heart; we come to the well head, and to the very root, which is that GOD requireth such a soundness, as not only we should do whatsoever he commandeth us, but also have a pleasure in it, so as our chief delight should be therein, and when we see an agreeableness between God & our affections, we should be gladder thereof than if we had obtained all our fleshly desires & likings. Again, men should not be doubtful of the means how to serve God as we see the world hath always been, by swerving from the rule that is contained in God's word. What is it that is termed God's service in the Popedom nowadays, but fancies that men have devised without any reason? And no marvel. For (to their seeming) God's law was of no great importance, neither did they busy their heads greatly about it. And therefore needs must they invent a great number of other small trifles. But they that give themselves to God's law, do see, there is cause for them to say thus; Alas, although I take never so much pain, yet can I not compass it, but always I come short of my ways end. Nay (which more is) all my enforcing of myself is in vain: in so much that if my God were not merciful to me, to give me power & strength, I should go clean backward, and contrary to his will.  
As for the Papists, they had no regard of this, but invented a sort of gewgaws to serve God withal; as setting up of candles before puppets, gadding on pilgrimage, hearing of masses, taking of holy water, and all the rest of their pelting trash. But such as know what it is to keep the law, do never set their minds upon such childish baubles. But when men know not how to serve God aright, than they roam wandering here and there. Therefore let us bear in mind, that here our Lord hath declared which is the true service that he liketh and alloweth of; namely the following of his commandments, so as men deal not after their own fancy and liking, but hold themselves to his word; and as it were bridling and keeping themselves captive, do attempt nothing but that which they know to be the pleasure of their God. Thus you see in effect what we have to gather upon this text.  
Now for a conclusion, here Moses setteth forth commandments for the welfare of the people. Whereas he sayeth that he setteth them forth, it is to take away all excuses of ignorance, and to quail men's foolish curiosity, that would sty above the clouds to know Gods will. Ye see then how GOD maketh us unexcusable, when he sendeth us his word, and commandeth it to be preached unto us. Can he make himself more familiar unto us, than by sending mortal men as his messengers unto us, to speak unto us in his name, and to give us understanding of his will by their means? Then if we say that we know not Gods will, you see here is wherewith to disprove us; for God hath given us his word in writing, so as we need not to seek for it: and therefore it ought to be sufficiently known unto us. Now then let us also learn to receive it with reverence & humility: and when we hear mortal men speaking unto us, let us assure ourselves, that we must not measure the majesty of God's word by their persons. But we must have an eye to him from whom it cometh, and which is the author of it, that we may submit ourselves wholly unto it. Therefore let us not have these devilish fancies with us, as some dreamers have, which say, O that God would speak to me from heaven, I would feign have some revelation. Let it content us that God cometh down unto us, to make us privy to his will: for that is it which Moses meant, in saying that he did set forth God's commandments: as if he had said, that men need not to go far to seek him. And in the end he showeth, that all this tendeth to the welfare of the people, so as God seeketh not any benefit to himself, 
job 35.7. & Psal. 16.2.  for he needeth not to borrow aught of us, neither can we do him any pleasure: we can do him neither good nor harm, all things are his: according to the eight Psalm, 
Psal. 8.7. & 50.10.  and also the fiftieth Psalm, where it is said, that all the beasts in the field are in his possession, and that if he be hungry or want any thing he needeth not to seek it at our hands. Why then requireth he to be served of us? It is for our benefit, for that there can not be a greater good turn unto men, than to be the servants of their maker. Then let us understand, that whereas our Lord layeth not the bridle lose upon our neck, but governeth us himself, and holdeth us under his obedience, thereby to move us to serve him the more willingly: he doth it to our benefit and respecteth nothing but our welfare. Yet notwithstanding it is true that the law will find us all guilty, & that when God hath showed us all that is good and right: 
2. Cor. ●●. 12.  that doctrine doth so little benefit us, that it rather bringeth us death, and we be cursed by it. For it is a looking glass wherein to see that we be God's enemies: and it is a key to open the gates of hell. And how then cometh it to pass that God should procure our welfare, and yet notwithstanding we should receive nothing but harm by it? That is not of itself; but it falleth out by another mean, that is to say by our own fault. Then let us understand, that God's law (if we consider it in itself) is unto us a doctrine of welfare, whereby God cometh near unto us to be our father and to make us find life in him, that by his ruling of our life, we might stick unto him, and thereby be made partakers of his benefits, & in the end attain to the heritage of the heavenly life. But herewithal we be so froward and full of corruption, that the law can serve us to no other purpose, but to curse us, & to make us perceive how loathsome we be unto God, in as much as we be his deadly enemies, & so we have double cause to be abashed & afraid, & ashamed of ourselves, when we see that the good is so turned to our harm: & it is more than if the nature of the sun were changed by our infection. Would it not make us to loath ourselves, if we should find such foul & vile smokes in us, as should darken and quench the light of the sun? yes verily. Now we see that God's law is the light of our life: and yet we not only dim it, but also turn it into the darkness of death; & it is unpossible that it should stand us in any other steed, until our Lord jesus Christ have wrought in us, 
2. Cor. ●●  & reform us by his holy spirit, & by writing his law new again in our hearts. For as much then as we see that men turn life into death, light into darkness, & benefit into bane: alas, ought we not to be exceedingly abashed? yes, but yet must not that put us out of conceit of the doctrine of the law, so as we should not love it, howbeit that we cannot perform it, until god have changed our hearts to cause us to submit ourselves unto him, and have made us new creatures in our lord jesus christ. True it is that the setting forth of the law unto us, is not for nought: but yet must we needs perceive by experience, that until God hath brought us home again unto him, the doctrine of his law will serve for nothing but to condemn us. But when he hath once wrought in us by his holy spirit: then shall we perceive that in setting forth his law unto us, he procureth our benefit & welfare, according as is said of it here by Moses. And so you hear what we have to gather upon this text. But Moses doth yet better confirm the matter that we have seen; which is, that God held not his people down like slaves, not handled them roughly to be revenged of them, & to make them feel the offence they had committed; but that he handled them after a gentle and loving fashion. Now then (saith he) hath the everlasting thy God any need of thee? Behold (saith he) the heavens, yea, and the heavens of heavens are Gods. As if he should say, you think that God would fain have a people, as though he could not forbear to be without them. Hath not he the skies at commandment? hath not he his heavenly host? hath he not whole millions of Angels? hath he not peaceable dominion in heaven? Yes, and therefore ye must not imagine any more, that his choosing of you was to better his own estate by you. If he should destroy you, and make quite riddance of you, should his reign cease? No, no, and for proof thereof, he hath no need of men. Again, besides that, is not the earth and all things in it, in his possession? Yes: What is the cause then that he hath not taken and chosen other nations to him as well as you? Is it for that you are nobler, or mightier, or worthier in any respect, than the rest, as it is mentioned in the seventh Chapter? 
Deut. 7.7.  No. It is certain that the jews were not better than the Gentiles: insomuch that if they should have been compared with them, they should have found themselves to have been neither nobler of lineage, nor richer in substance, nor vertuouser in life, nor to have excelled them in any thing. What is the cause then (saith Moses) that God hath vouchsafed to take you for his people, and that he hath let all others alone, & reached you his hand to govern you? Sought he his own profit or advantage? No. Seing then that you be so greatly bound unto him; serve him with the better wil  
Here we see in effect two things. The one is Moses his confirming of the Israelites still in the doctrine that we have heard; which is, that all of them should learn to glorify God for their welfare, acknowledging themselves beholden to him for all good things, so as they have not any worthiness or deservings to vaunt themselves of, but must exalt their God & utterly abase themselves. Mark that for the one point. And out of this proceedeth the other point; which is, that such as have had such experience of God's goodness towards themselves, & are taught aforehand to glorify god, must take courage to serve him the more frankly, & offer themselves to God with a more zealous will, to be quietly governed & overruled by him. Thus ye see the two points that are to be gathered upon that text. Yea & let us mark well, how it is not without cause that Moses standeth so much upon that doctrine. For we see how the unthankfulness of men is so great, that they labour continually to deface God's goodness, by reason of the cursed root of pride & loftiness which cannot be quite & clean taken from us. Men than do always bear themselves in hand, that they be somewhat worth, & thereupon they stand in their own conceits, yea even as it were in despite of God. Although God lay on sure load upon our heads with beetles; yet cease we not set up our bristles still, & to grunt at him, & to think there is yet some virtue or power in us. For this cause Moses thinks it not enough to have said once or twice, you must father all your welfare upon the only favour of God: but he returneth eftsoon to the confirming of the same doctrine, to the intent that men's cackling might be the better stilled, and that such as deceive themselves through their vain imaginations, might learn to conclude in the end, that it is not for us to look for any valour or worthiness in ourselves, but that we must yield God that which belongeth peculiarly unto him, namely, that his calling of us, his choosing of us, & his maintaining of us; & likewise our having of his word, & our retaining of some order in the Church, come altogether of him, so as we cannot say we have gotten them by our own skill, cunning or strength. Thus much concerning the first point.  
Now for our better confirmation herein, let us compare ourselves with the Angels & with all the world beside, & let us think thus: what are we? Truly, if we go no further than to our own selves, we may have our eyes dazzled, & we know that naturally men do so besot themselves, that they be as good as bewitched with the fond imagination of their own worthiness. Therefore if we should look no further than to ourselves; it would seem to us that we be something worth: but if we look further of, & fall to considering with ourselves, What are other men? Do they not set as much or more by themselves than we do? yes: & if there were a third party to play the judge, would he not make more account of them than of us? Yes. For to outward show there is much more greatness, riches, worthiness, & honour; there is much more discretion & wisdom in them than in us. What is the cause then that God hath chosen us, & let the others go? Have we any thing whereof we may be proud? Alas, no, if we be not overfar besotted in our own fond imaginations. But if we cannot yet be brought to this reason by comparing ourselves with all the world beside: let us mount up a little higher & come to the Angels of heaven. Can not God have contented himself with his Angels, without coming unto us. We be but poor worms, there is nothing but rottenness in us, & yet god vouchsafeth to seek us. His will is to have us to be his children, not only to enjoy his gifts & benefits here beneath, but also to advance us up to his heavenly kingdom. And for what deserts of ours? [None at al.] Wherefore seeing we cannot be so beaten down at one blow, as to come humble ourselves unto God; let us weigh well these words of Moses, & bethink us of the thing that is told us here; namely that the heavens of heavens are the lords. For Moses thinks it not enough to say simply the heavens: but he enlargeth his speech yet further, & saith, the heavens of heavens. It had been enough to have said the heavens; for seeing that the earth (how wide and huge so ever it be) is nothing in comparison of the unmeasurable greatness of the skies: the only word heavens ought well to have sufficed. But Moses intended to express it yet more in saying the haevens, yea even the heavens of heavens. In respect whereof he repeateth thos● words three times: as if he should say, God can find a kingdom large & great enough, & of such widnes as he shall not need to come borrow some little corner in the world to lodge in: he needeth not to seek in dark caves for any thing wherewith to set forth his glory. Men are but worms; they be but like frogs in a puddle of mire; and shall God come down here below, to make his glory shine there? Hath he not his heavenly power, to show there above that he hath sovereign dominion over all creatures? Must he be feign to stand to our courtesy for the doing of any thing? So then, we see that men must not only become drunken & beastlike, but also stark devils through pride, if this declaration of Moses make them not to stoop, & to acknowledge it to be good reason that God should be glorified every where, and that they ought not to reserve to themselves any whit of the praise of their own salvation or welfare.  
Now furthermore Moses addeth, that God's affection towards that people, & his loving of them to choose their seed, proceeded only of his own good wil Your God (saith he) hath dominion over heaven & earth; And yet notwithstanding he hath vouchsafed to be your Lord. What is the cause thereof? Moses hath showed it already. But yet he addeth (for greater confirmation) that God did cast an earnest free good will towards this people. The first word which he useth, signifieth sometime to cleave unto, & sometime to take pleasure. But here the proper & natural meaning of it is, that God took pleasure in that people, so that he acquainted himself with them through a free love: for he addeth the word Love thereunto. Ye see then, that willing pleasure went afore, & afterward love ensued of it, and it serveth to show, that it is a fondness for men to imagine that there is any cause why God should love one more than another, save only that it is his pleasure so to do. Moses could not have expressed this more plainly, than by saying that it was Gods good pleasure. That is the very fountain; and out of that fountain springeth afterward the love. Let us learn then, that God must first love us, and that we must feel the same by effect in us; and yet notwithstanding we must not stay still at that love. But to the end we may the better feel that it is a free love, we must proceed to God's pleasure or will; that is to say, we must know, that he respected neither one thing nor other, whereby to be persuaded and moved to that love, but that he sought the cause of it in himself; and because it liked him, therefore he listed it. That is the thing that Moses hath declared in this text. Howbeit for as much as we cannot as now proceed any farther, let us bear away but this lesson, that as oft as there is any speaking of our salvation, we must not seek the cause of it any where else, than in God; & that being utterly naked of all goodness, we must confess ourselves to be utterly accursed, but that God pitying us, and minding to show us mercy, draweth us out of the cursedness wherein we were, in which respect, for as much as he calleth & allureth us to the salvation which he hath purchased so dearly for us, we must not doubt but that he will bring us thither, at leastwise if we abide steadfast in his covenant, & yet nevertheless, that because we cannot have such steadfastness of ourselves, he will hold us up & strengthen us by his holy spirit, to the end that feeling his power in us, we may be the more encouraged to serve him, and not be unthankful for so great goodness as he hath showed us.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may continually mislike them more and more, and in so doing return unto him, as to the only party that can remedy our diseases, and set us up again by pardoning our offences: so as we may feel the sweetness that is in him, and the bitterness of our afflictions may not make us to mislike of his service, but rather that we may be the more affectioned unto it, so as by that means we may be framed unto his righteousness, & unto the obeying of him, until we be gathered into the company of his Angels. That it may please him to grant this grace, not only to us, but also to all people & nations of the earth, etc.   

On Friday the xiii. of September. 1555. The Lxxii. Sermon which is the fourth upon the tenth Chapter.  
15 Yet notwithstanding the Lord hath through love acquainted himself with thy fathers, and loved them, and chosen their seed after them, that is to wit, even you above all people, as appeareth this day.  
16 Therefore cut away the foreskin of your hearts, and harden not your necks from henceforth.  
17 For the Lord your God is God of Gods, and Lord of Lords, a great, mighty and terrible God, which regardeth not any man's person, nor taketh any gifts.  
We have to lay forth more at large, the sentence that was begun yesterday, which is, that here Moses declareth unto the jews, that all the goodness which they had, proceeded of God's love, yea even of free love. For his loving of them above all other people was not for that they were worthier, but because it so pleased him. Moreover, he addeth that God took not Abraham only, but also all his offspring into his favour, so as his choosing of the people, proceeded thereof. Whereof cometh it then, that the jews were so preferred before all the rest of the world? If we say it was because they were better than the rest, that is a manifest gainsaying of God, who will have us to acknowledge his only favour & goodness in that behalf. Then let us conclude, that God sought not the cause thereof else where than in himself: But that his will was to lay forth the infinite treasures of his mercy, to show that he was not indebted to any creature, but that his bearing of good will towards them, is for that he himself is good, and therefore all things are to be referred to his praise according as the scripture showeth that his choosing of his church in all ages hath been to that end. 
Ephes. 1.6.  Now we see in effect what this doctrine meaneth.  
Yesterday it was declared what was the use of it, namely that men should be humbled in them selves, to exalt God's goodness, & thereupon take the better courage to serve him. For how greatly are we bound unto him, seeing he hath vouchsafed to take us for his heritage, & to adopt us to be his children, whereas in the mean season he hath rejected others that were like unto us? For if it be demanded wherein we differ from other men: there will no difference be found in respect of ourselves. And therefore, seeing that God hath esteemed us so highly, we are bound to serve him and to give ourselves wholly unto him. But by the way let us mark, that there is a general election belonging to all this people, which election deserveth well to be had in estimation. But yet should not all avail, except every man were made partaker of it particularly in himself. This would be darkesum, if it were not declared more at large. But it will become easy enough, if we call to mind, first what Moses teacheth here, and which we have seen already heretofore: namely that God chose Abraham's offspring out of the whole world. And why? because it pleased him. All the world was his (as hath been declared already) and all nations were alike near unto him, and in equal degree as that offspring was that was to come of Abraham. Nay: (which more is) he chose a people that had no being, and of whom there was no hope. For Abraham was like a dry timberlogge, 
●om. 4.19.  and therefore was there no hope that ever he could have any offspring. Sara his wife was barren & both of them drooped for age, and their bodies were withered, so as God chose the thing which was not, and his promise seemed as it were to hang in the air, without foundation to rest upon. And yet notwithstanding, by virtue of the promise wherein God said that he would bless Abraham's lineage, 
Gen. 17.6.7.  there must needs come a people, as shall be showed in the next lecture. See here I pray you the election of God, whereby he putteth such difference between the lineage of Abraham and all the rest of the world, that he made the same lineage his Church of purpose that the signs of his favour and of his covenant should remain there, and that his name should be called upon there, so as he offered the promises of salvation to them that descended of the same race and lineage, & the redeemer that was to be sent into the world, was set forth unto them that they might be gathered together under him. Lo here (I say) a general election that belonged to all the children of Abraham, and yet was that grace to be confirmed by faith but in a part of them, & in some of them. For we see that many of them were cut off, not for that they were not Abraham's children, in respect of the flesh and the world: But for that they were not his children in spirit and before God, which was the chief point, 
Rom. 2.28. & 9.7.8.  as S. Paul declareth. As for those which were unbelievers and unthrifts, and embraced not the promise that was made unto Abraham with true faith, those were set beside the inheritance. In deed they were accounted for his children: howbeit, that was but as Ishmael was who was not lawfully begotten. Now than God's general election which extended to the whole people, was not sufficient: But it behoved every man to be partaker of it in his own peculiar behalf. And how was that to be done? by faith. But let us see from whence faith proceedeth, but only of Gods will, in that he vouchsafeth to confirm his favour towards whom he thought good. Therefore chose he whom he listed out of this people, 
Eph. 1.13.14.  and sealed his promise in their hearts by his holy spirit, so as they were made partakers of his truth, & it took full and perfect effect in them. Lo here the double election of God. The one extendeth to the whole people, because circumcision was given indifferently to all, both small and great, and the promises likewise were common. But yet for all that, God was feign to add a second grace, by touching the hearts of his chosen, namely of such as he listed to reserve to himself, and those came unto him, & he made them to receive the benefit that was offered them. And in deed, we see that the greatest number of that people have been cast off, and as it were banished from God's favour, so as there remained but a small remnant of them, not only at some one time, but also even after the captivity of Babylon, according to this foresaying of the prophet Esay: 
Esa. 10.22.  Although thou wart never so many in number, so as thy folk were as the sand of the sea, yet shall the remnant of you be very small that God will save. For the hypocrites abused Gods promise falsely. And because it was said that the people should be in multitude as the sand of the sea, they bragged at the sight of a great number, and in the mean while despised God. But he telleth them that he could aswell diminish them, as he had multiplied them: so as there should remain but a small portion of them. And so it came to pass, insomuch as the prophet saith, 
Esa. 1.9.  that if God had not reserved some seed, the country of juda had been as Sodom & Gomorre, & God had utterly rooted them out as they had well deserved.  
Now is this very profitable for us. For nowadays; when it is told us that we have the pure doctrine of the Gospel preached unto us, & we have the sacrament of baptism for the warrant of our salvation, that is one choice that God maketh of us. We be no better than other men, that are drowned in idolatry & abominations, on whom God hath not vouchsafed to look with such pity, as to make the truth of his gospel to shine upon them: but hath let them alone as destitute of all things, so as there is nothing but horrible confusion amongst them; & yet in the mean season, he taketh us between his arms, and into his bosom, vouchsafing to cause his word to be preached unto us, whereby we see jesus Christ who enlighteneth us as the day-sun of righteousness, & we have the sacraments whereof we know the use. Lo here one choice that God maketh of us, which is well worthy to be esteemed, wherein it behoveth us to consider Gods only infinite goodness, for that he espieth nothing in us, for the which he should prefer us, before such as are nobler than we, & have much more than we to outward appearance. But yet is it not enough for us to be so choose of God as that he taketh us into his house, admitteth us to be of his flock, & dwelleth among us; every of us must have an eye to himself, so as the gospel be not preached in vain nor we bear the bare name of Christians, without showing the effect of it in our deeds. For until our adoption be sealed by the holy Ghost, let us not think that it availeth us any whit to have herd the word of God but it shall turn to our double condemnation, because that when God had chosen us, we offended him; when he had entered into a covenant with us, we broke our faithful promise which we had made & plighted unto him; and therefore me must be punished the more grievously. But when we have once a warrant in our hearts, that his promises belong unto us, & are behighted unto us, by reason that we receive them with true obedience, & stick to our Lord jesus Christ, suffering him to govern us: 
1. Pet. 1.10.  that is a sure seal of Gods choosing of us, so as we not only have the outward appearance of it before men, but also the truth of it before our God. And like as Abraham was made the father of all the faithful before God: 
Rom. 4.11.  so are we made his children in spirit & truth, and not only as in respect of adoption to the world. Thus we see what we have to gather upon this text, & upon this declaration that Moses maketh here to the jews.  
And for the same cause he addeth the exhortation which we have read, in that he willeth the jews to circumcise their hearts, and to beware that they harden not their necks any more. Good reason it is that men should submit themselves to God after th● manner by forsaking themselves, seeing that his seeking to win us to him is not for any commodity to himself, (as was showed yesterday,) but because he is desirous of our welfare, so as he putteth us not to the doing of any thing which redoundeth not to our own benefit & profit. Seeing then that God respecteth nothing but us in his alluring of us to come unto him: should we drag back in that case? Or should we have proud and lofty hearts to advance ourselves against him? Now for the better understanding of this doctrine, let us note that Moses had an eye to the outward sign that was given at that time to the jews, after the same manner that we have baptism at this day. For circumcision served to two ends. First, God thereby condemned all mankind and all that is of man's own nature: showing them thereby, that all of it is evil. And secondly he gave hope of salvation in the seed of Abraham, accordingly as he had promised. To this purpose (say I) served the figure of circumcision, namely to put the jews in mind, that from their mother's womb, they brought nothing with them but condemnation, & that all that ever was of man was cursed before God, because it had nothing in it but sin & corruption. Secondarily again they were comforted, forasmuch as they saw that God promised them salvation, 
Eph. 1.3.  by the seed of man, and that he received them into favour, and justified them of purpose to have them separated from all the rest of the world. 
Gen. 1●. 1●.  Seeing the jews had this prerogative, surely if they had not meant to deface God's power as much as in them lay, they should have made their circumcision available, by cutting off all that ever was of their own nature, assuring themselves that men can not please God, 
Rom. 1. ●.  until they have given over the things that were their own. Hereunto had Moses an eye when he said, Circumcise your hearts this day. For their observing of the figure was nothing, except they considered to what end God meant to lead them by it. They beguiled themselves with the visible signs, and that was enough to them: for Satan hath always this policy with him, to make men busy their wits about the things that they see with their eyes as whereunto he seethe them inclined. For all our seeking is to content God with fair covers; and though we never come nigh him in very deed; yet would we fain pay him with a sort of pelting trifles. The jews then esteemed their circumcision enough & too much, but yet in so doing they abused it, because they regarded not the thing that God meant to show them thereby, but were tied altogether to the visible sign. Therefore doth Moses rebuke them, saying: think not that the having of circumcision in your bodies, is all that you have to do: for Gods giving of that sign unto you, was to help your infirmity, of purpose to lead you further thereby, namely to bring you to true repentance. For when ye once perceive that all that ever is of your own nature bringeth nothing but cursing: you shall see that all of it is to be done quite and clean away. Therefore bethink ye to mortify yourselves: as if he should say, Circumcision consisteth not in the outward paring away of the flesh, but the truth thereof is within: it is your hearts that must be circumcised. Moses his meaning hereby, is not to condemn the outward sign: but to show the true use of it, which folk had corrupted through superstition and hypocrisy. Accordingly whereunto joel saith, 
joel. ●. ●  Rend your hearts, & not your garments. Wherein his meaning is, not that men should no more show any token of repentance by humbling themselves before God, but to show that all that ever men do by outward signs, (as by rending of the hair from their heads and beards, by much weeping, by knocking upon their breasts, and by all other manner of gestures that may show them to be abashed, & in manner out of comfort before God) is nothing, except the hart be broken afore. Even so, circumcision is utterly unprofitable, unless the hart be circumcised as well as the body.  
Now we see the meaning of Moses, but it will become the plainer & easier unto us, if we come to our baptism. I have already touched the likeness that is between these two sacraments: and it is all one, as if a man should say unto us now adays, if you would that God should take you for his people and heritage, ye must be baptized in your souls. What? baptised in our souls? Yea for south. For the water that is cast upon our bodies is nothing, if we have not the truth of it, namely that we be so plunged under the water, as if we werein a grave; 
Rom. 6.4. Col. 2.12.  that is to say, that it maketh us to die in ourselves, so as our own affections, our own thoughts, our own wit, our own reason, and our own wisdom bear not any more sway in us; but that we suffer ourselves, to be governed by God, so as all our fleshly lusts be subdued and held in captivity under him, and under his yoke. Therefore if a man would show us the true meaning of our baptism, he should say, look that ye be baptized within. And for the same cause also doth Saint Paul in the second to the Romans, 
Rom. 2.28.  set down a difference between the circumcision of the letter, and the circumcision of the spirit: And he sayeth that the one is inward, and the other outward. Whereas he termeth it the Circumcision of the letter, it is by a similitude, for he hath an eye to the word. To what purpose serveth the reading of God's Law, and of the Gospel, if it touch us not inwardly? Verily if every of us have his Bible in print, and yet let it alone, what do we else but make it unholy by our not applying of so great a treasure to our use, & by our not employing of the same to our profit according to the intent of our God? Even so standeth the case with the sacraments sayeth Saint Paul. For they be but as a dead letter, so long as we have no more but the visible signs, it is but a gay appearance and show before men: But the whole matter consisteth in having the truth before God. Will we have the true Circumcision? then must it be inwardly, that is to say, in the Spirit. That is to say, God must work there. So we see now that the meaning of Moses was, that folk should not boast vainly of the bare name of God, nor of the wearing of his badge, without the truth of it, so as they could show the power thereof: but that they should far the better by the sign that is given them to warrant their adoption, to the intent it might appear that God hath not without cause separated them from the heathen, which were as good as banished out of his church, & had no acquaintance at all with him.  
Again we see that this doctrine toucheth and concerneth us nowadays, because we have baptism which serveth to the same use that circumcision did, namely to lead us to repentance. Therefore must we apply it to our use. And forasmuch as God hath vouchsafed to give us a seal of the fatherly love which he beareth us, and that it pleased him to gather us into his Church, and to show that he hath taken us unto himself to be heirs of his kingdom: Let not us disappoint ourselves of such a benefit through our own lewdness and unthankfulness; but let us endeavour to far the better by it, by being washed in our souls, that is to say, by mortifying our own imaginations, reasons, and lusts, and by offering up of ourselves in sacrifice unto god, to the end that he may renew us, and that nothing else but his spirit may reign in us, so as he may bear the whole sway. This exhortation is made unto the jews, because it was their duty to apply their sacraments unto such end. Nevertheless let us mark, that it is not in our power to perform the thing that is required here. For although the jews ought to have been circumcised in their hearts; yet was it very necessary that God should work in that behalf. Likewise it standeth us in hand nowadays, to mortify ourselves, & we be commanded so to do; but yet must we be feign to resort unto God, who reserveth to himself the office of renewing our souls. And that is the cause why it is said that our Lord jesus Christ is only he which baptiseth with fire & the holy Ghost. 
john 1.33.  For if a man that ministereth baptism, had power to regenerate, then had he in himself the power, majesty, & glory, which is given to the son of God. But our baptising is only with water, that is to say, we have but the sign of baptism committed unto us, yet notwithstanding, our doing is not in vain: for we must needs be faithful witnesses of God. And forasmuch as we do it in his name; we must not think that the thing is void & unprofitable. But yet for all that, it behoveth us to resort to our Lord jesus Christ, and to consider that our ministering of baptism in his Church, is by his authority, & therefore that it belongeth unto him to make it available & that it is only his spirit whereby we be regenerate. For if every man could wash his own soul: it might be said that the minister baptiseth with water, and that every man baptiseth himself with truth; but it can not be said so: for that were as much as to rob God's son of the thing that is peculiar unto him. He hath reserved that honour to himself, & never given it to any creature, no not unto the Angels of heaven. Therefore let us understand, that nowadays when it is told us, that we must make the outward sign available unto us, by being baptized in our souls: we must therewithal immediately submit ourselves unto God, praying him to perform the thing by the power of his holy spirit, which he representeth to us outwardly by the figure thereof; and to mortify and renew us in such wise, as we may have the truth of baptism sealed up and engraven in our souls. In like case was it with the people of old time.  
True it is that here Moses exhorteth the jews to Circumcise their hearts: but yet we shall see hereafter, 
Deut. 3●. 6.  how he will say, the Lord our God  
themselves so ill; as it was very requisite for them to be done to understand, that it was but a fondness for them to boast themselves to be God's people.  
Now to the intent we may learn to put this doctrine in practice as it ought to be; Let us understand, that such as will needs harden themselves in naughtiness, shallbe destroyed by God who will make them to feel the force of his power according to this saying of his, If ye fall to stubbornness with me, 
levit. 26.23 24.  I will deal stubbornly with you again. And it is all one with this saying of the xviij. Psalm, 
Psal. 18.27.  With the froward I willbe froward, and I will deal roughly with such as harden themselves against me. Then let us learn that God's intent is to lay a yoke upon our necks by his word, of purpose to bring us in subjection to his righteousness: And all is for our benefit. Insomuch that although it be so unpossible for us to fulfil the Law, that we can not so much as put forth one of our little fingers to the furtherance of it, no nor once think a good thought: yet is that yoke gentle & amiable of itself, and all the harm of it cometh of ourselves. For if we will not bow down our necks, but strut them out as hard as if they were steel or brass; so as in steed of being as Oxen to labour, or as sheep to hear the voice of our shepherd, we become sturdy bulls and fall to striking with rage & fury to shake off the yoke, so as we not only follow not the word, but also shake off all subjection, and inharden ourselves against God▪ what excuse will there be for us, seeing we yield not ourselves unto him willingly to be taught at his hand? Yet for all that, we see how the world goeth. God therefore must be feign to overmaster us, & to tame us by main hand. And in very deed, look what afflictions soever light upon us, we ought to take them as strokes of God's hand, to make us bow our necks under him, and to become tractable and obedient. But when we go awke and clean contrary after that fashion, them doth he threaten us thus by Moses, I will deal stubbornly as well as you. He useth that term of purpose, to the intent that men should not dally with him. For at the first blush the saying might seem strange which I alleged out of the xviij Psalm; 
Psal. 18.27.  namely, that he will deal frowardly with such as are froward. For how can that be? Can God be froward? No: But it is all one as if he should say: ye shall find in me a greater hardness than yours is: Let us encounter together, and see which of us is stoutest and best able to hold out. I tell you, it is you that are like to be confounded and go to wreck. And therefore let us leave our naughtiness, and repair unto God while he calleth us; and when we be come to him, let us suffer ourselves to be governed by his holy spirit, which is, the spirit of meekness, that we may submit ourselves obediently unto him. And for performance thereof, let us mark the lesson that Moses addeth immediately.  
The everlasting thy God (sayeth he) is the God of Gods, a great, a mighty, & a strong God: yea but let us mark also, that he doth not accept (that is to say, regard) men's persons; but judgeth according to the truth. Beware therefore that ye trust not any more in your circumcision nor in such like things, but bear in mind that God will have your service to be such, as your hearts may be wholly dedicated unto him: and that he would have you to submit yourselves unto him, so as he may have you in his possession, and you enjoy the inheritance which he promised to your fathers, and which belongeth unto you. God's greatness which Moses speaketh of in this place, is the first foundation which we must lay whereby to take courage to serve him. For if there be no certainty in our religion, we shall always make but a cold work of it, and if it be macched with any wilfulness, it will make us to stand in our own conceits, yea and stark fools; so as there shall be no truth nor right in our doings. How so ever the case stand, I say if men be not sure who the GOD is whom they worship; they shall but run a stray and at randonne, without any zeal to serve him. For although the Papists be so greatly given to their idolatry, that to their own seeming they have sure hold of the things that they have imagined: yet it is but a doubtful opinion and surmise, which deceiveth them. In deed they do their service with many ceremonies; but if a man come to the searching of their hearts, he shall find them always doubting, and so snarled in their superstitions, that they know not where they be. And truly whensoever they be pinched with adversity, then doth the venom break out, so as they show that they wot not whether there is a GOD or no, but by blaspheming of him, by gnashing their teeth against him, by finding fault with him, and by accusing him of cruelty, for punishing them (as they suppose) without their deserving. Lo in what taking all they be, which follow their own fancies in cases of religion. True it is that the Idolaters become so beastly in their superstitions, that they follow them with a burning affection, as the prophets say; 
jer. 5. ●.  who upbraid the jews that they were like stoned horses neighing after mares, that is to wit, they were so devilishly minded, that their doings were not counted as an ordinary kind of whoredom, but as a villainy even against nature. Likewise in the Popedom is it not seen that such as are taken to be the earnestest maintainers of their religion, are rather carried away with rage, than moved with any true zeal to Godward? Yes certainly: and thereby they do the more bewray their own lewdness and shame. In deed they be bold enough to scorn us, as though we were turned away from the right religion: but let it suffice us, that we may always upbraid them that they know not what GOD they worship, whereas we on our side have good warrant of the doctrine that we follow, and are sure that God accepteth the service which we yield unto him according thereunto, and that in so doing we may boldly offer ourselves unto him. Ye see then that unless we be sure of our religion, we shall never have any right ordered zeal, nor hearts disposed to serve God. And that is the cause why Moses sayeth here, Go too, ye be not as the heathen that go at all adventure, weening that they do well in serving their Idols, howbeit that it be but a weening, so as they know not what the Gods be whom they serve, for it is but a fancy of their own devising. But your God is the God that made heaven and earth, it is he that hath revealed himself unto you. Now then, if ye follow them that have not the like assurance, and fall to disguising of God's service: what excuse will there be for you? Were it not meet that ye should rather give over both your bodies and souls to him, 
Rom. 12.1. & 1. Cor. 6.20.  so as he might be honoured at your hands all your life long? And so we see here the intent of Moses as concerning this text.  
Now let us learn hereby, that we can never rule our lives to God's liking, unless we first know him. For what a thing is it if we think we live uprightly, and in the mean while know not the God whom we ought to serve? For when is our life to be counted good and holy? When it is spent in the honouring of God: that is the final end of it. For if we know not what God it is, nor what his will is, well may we toil ourselves all our life long, and yet shall all of it be but confusion. It is as if a man should run gadding over the fields, he might well break his shins, and tire his whole body, and yet be never the further forward, but rather the swiftlyer he runneth, the further is he off from his journeys end. We see then that all things are out of order in the Popedom, because they be blind and ignorant, and wot not what God they serve, nor what Saint they should make their vows unto, as saith their own proverb. Insomuch that when they have tired themselves with trotting up and down, they wot not where they be, but are new to seek in their imaginations, whereas to know God as he hath showed himself to us in his word, that they might yield him the reverence which is dew unto him: they can no skill of it, neither is there any tidings of it among them. But as for us, if we intend to know the true service of GOD, and to obey him thoroughly, the first point that we must come unto, must be to know him. Indeed this lesson cannot be dispatched at this present, and therefore it shall suffice us to know in one word for a conclusion, that it is an in estimable treasure to us, when it pleaseth GOD to show himself unto us, so as we be sure that our religion is good, and that he alloweth it, and that we go not by opinion or by weening, as these wretched beasts do, which suffer themselves to be lead by the nose, as not having any certain rule whereby to guide and to govern themselves. Mark that for one point.  
And for the second point let us mark also, that for as much as our God is great and terrible, it behoveth us to be humbled under his mighty hand, and to learn to walk in such wise in his fear, as we not only be abashed at his Majesty, but also besides our honouring of him with fear and reverence, we repair and resort unto him without any doubting that he is our father.  
Now let us fall down in the presence of our good God with acknowledgement of our sins, praying him to touch us still more and more, so as we may be made to know that we have nothing but stubbornness and naughtiness in us, and therefore may seek to him for the spirit of meekness, lowliness, and fear, that being reform by his grace, we may seek to amend our whole lives according to his righteousness, and fight continually against our wicked lusts, until we be discharged of this mortal body, and be gathered up into his kingdom: Beseeching him further to grant us such grace as we may never cease to follow him whither soever he calleth us, and in the mean while to bear with our infirmities, till he have rid us quite and clean of them: and that for as much as we have now our Lord jesus Christ, who is the end of the law, and the substance and truth of the Sacraments that he hath given us, it may please him to grant us the grace to be so washed in our hearts through the power of the holy Ghost, as all our filthiness may be purged and cleansed, so as in the end we may be wholly transformed into his glory. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Saturday the xiv. of September. 1555. The Lxx. Sermon, which is the fifth upon the tenth Chapter.  
17 For the Lord etc.  
18 Who doth right to the fatherless and widow, and loveth the stranger to give him food and raiment.  
19 Therefore love the stranger: for you yourselves have been strangers in the land of Egypt.  
20 Thou shalt fear the Lord thy God, and serve him, and stick to him, and swear by his name.  
21 He is thy praise, he is thy God, who hath done those great and terrible things for thee, which thine eyes have seen.  
WE saw yesterday, that to have a right zeal and affection in serving GOD, we must be sure that the religion which we hold of, is good and allowed of him. For so long as we stand in doubt, it is unpossible for us to go on with a free courage: we shall always go limping and as constrained: and if there be any earnest mind in us, the same proceedeth of an insensibleness, and not for that we be given in good earnest to serve the GOD whom we know not. And therefore we must be well and duly instructed, ere we can be disposed to do well. And that is the cause why Moses saith expressly here, that the GOD which uttered himself by the Law, and showed himself afore to the patriarchs, is the God of Gods, and that there is not any other to be sought: insomuch that although we were very well disposed, and that we were never so full of devotion (as they say:) yet should all that ever we were able to do be nothing worth, 
Rom. 14.23.  without faith. Therefore we must be sure and know, that we do not any thing in vain, nor at all adventure: but that we follow Gods will, and that he liketh well of our doings.  
Now Moses having told the people, that this Law was the Law of the living God; addeth now further, that he is great, strong, and terrible. For we see how men take leave to despise God, and oversotte themselves so much in their pride and presumption, as they cannot be brought to any subjection. To the end therefore that men should not dally with such a Lord, he saith expressly that the God which willed his Law to be publshed unto them at that time, is great, mighty, & dreadful. His terming of him Great, is to show what honour is dew to him. His terming of him strong or mighty, is to withhold men from standing against him. And his terming of him terrible or dreadful, is to make us know that if he do but touch us with his hand, we must needs be undone. Therefore let us beware we despise him not: and when he calleth us before his Majesty, let us tremble and quake for fear, that we may come with right humility. Thus do we now see Moseses meaning. And therefore let us mark, that if we will direct our lives aright, we must have pure doctrine, that our religion may be grounded upon God's truth, so as we may be sure that the doctrine which we profess, is infallible, & therewithal we must beware that when we know God, we set not light by him, but that our knowing of him do bring a lowelines with it, so as we submit ourselves wholly to the honouring of him that is so high and incomprehensible, before whom the very Angels themselves do tremble. 
job. 41.16.  Ye see then how the thing which we have to mark, is that men shall never know God, until they have gotten such feeling of the infinite glory that is in him, as maketh them to stoop, yea & to make none account at all of themselves, that they may give over themselves wholly to the honouring & serving of him. But this is very ill put in ure. For even they that make greatest boast of their profiting in the Gospel, can skill to babble well enough, & they bear themselves in hand that they be jolly fellows, when they can prattle at pleasure, though it be without any reverence at all. And we see how the holy scripture is shamefully abused now adays by a number of men's discoursing of it as it were but of a fable, or to show the fineness of their wit, by ranging into curious and unprofitable questions. Thus ye see how God's word is abused now adays at men's pleasures, without any fear or reverence, for want of considering that which Moses telleth here, that is to wit, that when we resort unto God, we must bethink us of the dreadful Majesty that is in him, that it may bridle us and hold us in subjection to him, and make us to yield him such honour, as to be abashed at his speaking to us, until we have conceived what he saith to us: & upon the knowledge thereof, to be ready and forward in obeying the same, without any gainfaiing. And so ye see what we have to gather upon this text, where he saith that the God which hath uttered himself by the Law, is great & terrible.  
Certain it is that GOD intendeth not to to drive us away from him, but rather to win us to him by gentleness. But yet must we be fain to be tamed, because of the pride that is in us, lest we grow bold to offend him, and cannot find in our hearts to be enured to his yoke, than the which there is not any thing more hard for us to do. We must (I say) be first subdued by the fear or terror that Moses speaketh of here, before we can conceive God's goodness. But yet must it be so tempered, as we shun no● his good instruction, ne be so dismayed as to refuse God's word out of hand; but as it may be as a preparative, to make us good scholars, and to draw our wits to such a teachableness, as all that ever we have of nature may be done away, and nothing may hinder us to receive his doctrine without gainsaying, but that his word (besides that we love it) may also be reverenced at our hands, and we follow it by submitting ourselves to it always and in all cases.  
Now after that Moses hath said so, he addeth that God hath no respect of persons, nor receiveth any rewards. Whereas he saith that he hath no respect of persons, his meaning is that there is no favour to be had at his hand for the things that men are willingly moved with. For this word Perso●● tokeneth the outward appearance. It is not taken here nor in any other places of the scripture, for that which we mean by the word person when we say, Lo here is one person, Lo here are two persons: but it is taken for riches, poverty, birth, nobility, or honour. All things therefore that carry an outward show before men, to move us to favour them or to hate them, to honour them or despise them, all those things (I say) are comprehended under the word Person, for they bellue as vizors. And after that manner is it said that God accepteth no man's person. To what purpose now doth Moses speak thereof? It is because that the great ones perceiving themselves to be borne out by the world, think they may do as much before God, & thereupon become proud. If a man have once won credit, so as men dare not open their mouths against his misbehaviour, but he dasheth them out of countenance as many as stand against him: he bears himself in hand that he may bear as great sway with God, & thereupon plays the prince among them. That is the cause why a number overshoot themselves, & cast away all fear of God. For when they see men fear them & stand in awe of them, or when they see men commend them and favour them: Then they think they have won the goal, than they fall to triumphing, & they bear themselves in hand that they should no more be called to account. Now because men overshoot themselves after that fashion: 
Col. 3.25.  Moses summoneth them to god's judgement, which is done according to truth, after which manner S. Paul speaketh of it where he expoundeth this same saying, that God hath no respect of persons. He judgeth truly (saith he) according to the deed & according to righteousness, so as men must not think they shall far ever the better for their alleging this or that.  
Furthermore he signifieth therewithal, that God is not contented with eyseruice, but hath respect to the trueness of the heart, & not to the outward seeming of things, as is said in the first book of Samuel. 
1 Sam. 16.7.  And so we have to mark, that although a man be great to the worldward, yet he must not lift up his head or his neck against God. For they shall gain nothing by it, because all the greatness of the world, is but as smoke before him. And on the otherside they that are underlings, must not think that God will bear with them the more for that, as they now and then move mortal men to compassion thereby. Therefore away with all these things that muster afore our eyes, & whereby we be moved to love or hatred: for all this is neither here nor there before God: When we come before him, the first thing that he will look upon, is our hearts: and although they be now wrapped up, and (to our own seeming) we have lurking holes to hide us in: yet shall all be laid open. Therefore let us not beguile ourselves in that behalf. Again, let us consider, that God will judge according to the truth of the deed. We may well face out matters for a while, as we do because we be naturally given to hypocrisy: but all the paintings and all the gay colours that we pretend as now, shallbe wiped quite & clean away when we come once before God. Therefore let us walk uprightly & with a pure hart, & in especially let us rule all our works by his law, knowing that he hath no respect of persons, & let that bridle us all. Let such as are in authority & of power to grieve the inferior & weaker sort, forbear to do so. And on the otherside let the weaker bear in mind, that God will not fail to judge them for all that, because he is not an accepter of persons: & therefore let us bring nothing with us but righteousness & soundness of conscience before him, for nothing will pass for payment but only that.  
It is not without cause, that Moses addeth yet further, that God taketh no rewards. If a man ask us whether God be like mortal judges that will be corrupted with bribes & money: truly there is none of us all but will say no: yea and it is such a blasphemy to say otherwise, that even the wickedest persons that are would abhor it. For they would say, what hath God to do with gold and silver? Is God corruptible? But yet for all that, we cease not to deem that thing of him which we know to be false. And how so? Because that as we see that worldly judges are corrupted, insomuch that if a man grease them in the hand, they will suffer themselves to be carried away, and whereas they had done him wrong afore, they will now do him right, & they be to be bound & changed every way: we bear ourselves in hand that God will be dealt with after the same manner. We will not speak it with open mouth: but surely men would never be so bold to do evil, if they did not transfigure God, & bear themselves in hand that he is pliable, & such a one as will be won by rewards. But let us come to the ordinary custom of all ages. What is the means wherewith men think to pacify God in the Popedom, but by setting up of tapers, by burning of perfumes, & by doing such other pretty trifles? It seemeth to them that he should hold himself contented with such payments, as if a man brought a bribe to an earthly judge to corrupt him & to win him withal. But this had not his first beginning in Popery. The jews were deceived therewith. Also the heathen men had the same superstition, notwithstanding that some of them misliked it, I mean some of them whose books we have, insomuch that they have cried out against it, saying: what intent ye to do ye wretched folk? When ye have given yourselves to deceit, 
Persiu● Satyra 2●  theft, open wrong, cruelty, extortion, & all manner of wickedness, ye come by & by to reconcile yourselves unto God. And how? By bringing him some part of the booty. But forasmuch as the guise of the Popedom is best known unto us, let us see what is done there. When a man hath peeled & polled his fill, if he give some Cope to the Church, if he build some chapel, if he found some Masses, if he cause some puppets to be made, or if he do some other such gewgawe: that's a fellow alone, God is well recompensed at his hand, he needs not to doubt of the forgiveness of all his sins before God: If he do but offer him a piece of the booty, he is well enough contented, his mouth is so stopped that he can demand no more. In deed men will not say thus, but yet is it so nevertheless. For whereof comes it that the wicked surmise all their wicked deeds to be covered, but of that they imagine themselves to have compounded with God, so as he knows not what to say any more, when they have once as it were bribed him after that sort with some present? Now then because the world doth daily so with God, & beareth itself in hand that it can agree with him for rewards: Moses saith on the contrary, that God is not like mortal men, nor will yield a whit for all that: and therefore he would not have men to beguile themselves. For if we desire to be reconciled unto him when we have offended him; there is none other way for us, but to cast ourselves down, and to come to him with a sorry heart for it. For as it is said in the psalm, that is the sacrifice which he accepteth above all: 
Psal. 51.19.  And when he receiveth us into his favour, let us assure ourselves that it is for that payments sake, which was made in the person of our lord jesus Christ. Wherefore let us not presume to bring him any thing of our own, but let us borrow elsewhere, that which we have not in ourselves. Yet for all this, it behoveth us to hate sin, if we mean that God should admit us into his favour. 
1. Cor. 11.31.  Yea and we must condemn the evil that we know to be in ourselves, if we intent to be acquit of it. And therefore let us not come any more with our own vain fancies, upon hope to pacify God with such pelting trash, or by likening him to a corrupted judge, that will have his eyes blinded with rewards: let us not imagine any such thing in him, but let us walk sound.  
Now than we see how Moseses intent was to bridle us, by showing us what the nature of God is: and he exhorteth us to fear him because he is terrible. And again, for as much as he regardeth no man's person, let us put away all pride & presumption. Let the great ones know that they shall gain nothing by their stoutness, but that all creatures must stoop to him. Finally let us not think that when we have offended God, we shall please him again with this fond shift of offering him some amends for it. For he doth so greatly abhor & loath sin, as he can by no means away with it, neither is there any payment in the world that can make satisfaction for it. What is to be done then, but to resort simply & plainly to our God, submitting ourselves unto him, & seeking nothing else at his hand but to be reform by him, so as all that ever he misliketh may be corrected & cast down in us? Furthermore when as it is said that God taketh no rewards, we be done to understand, that (as much as in us lieth) we defile the blood of our Lord jesus Christ, which is the only payment & satisfaction for our sins, when we be the bolder to sin under pretence of reconciling ourselves unto God. They (I say) that take such liberty to do evil, defile the blood of our Lord jesus Christ, as if they trampled it under foot. For to say that when we have done a fault, we may be discharged of it by bringing some ransom or recompense for it, were a plain declaration that we love not our gold & silver at all. If a man should break all law because he is sure he hath to do with corrupt judges, whose favour he shall win with his purse, and yet notwithstanding for all his offending after that sort, had no care how he wasted & consumed his money, men would say he were witless. But we have not any other means whereby to be reconciled unto God, than the only blood of our Lord jesus Christ. Now then if we fall to lashing of it out after that fashion without discretion, is it not a token of too villainous contempt? Yes. And therefore let us learn to hold ourselves to that inestimable price that was paid for our ransom: let us learn (I say) to hold ourselves in the fear of God, so as we give not ourselves over unto evil. And therewithal let us learn also, to behave ourselves in such wise towards our neighbours, as th● mighty grieve not the week and feeble. For although we may scape in this world, yet when we come before the heavenly judge, we shall be punished double for our abusing of our power & credit after that fashion. 
Eph. 〈…〉.  According whereunto S. Paul warneth masters that they should not misintreat their servants: for God (saith he) judgeth without respect of persons. Whereby he showeth, that such as are set in high estate & authority, aught to abstain utterly from all cruelty & pride. For why? They may well be served of the same sauce themselves. And it is not for them to think themselves to have the better hand because that as now they have the vantage & are in better degree: for all the gear shallbe dashed, when it cometh before God. Thus ye see what we have to bear in mind.  
Now for a further declaration he addeth, that God doth right to the fatherless, the widow and the stranger: & that God hath a care of the stranger to give him clothing & food. Yea & he telleth the jews that they had been strangers in the land of Egypt, & therefore they ought to be mindful still of that state of theirs, that they might use all manner of gentleness towards strangers. This serveth for the proof of the doctrine which I touched even now; that is to wit, that god hath no respect of persons. And in that respect doth Moses say, that the widows, fatherless, and strangers shall be vexed in this world, they shall have none to bear them out, men shall suffer the widows to be troubled, the fatherless shallbe made a pray, strangers shallbe laid open to all injuries, & no man shall withstand it. And why? For in as much as they bear no countenance in this world, nor have any kinsfolk or friends to maintain them: it seemeth that they may be put to the bearing of all things: that is the custom of the world. But contrariwise it is said here, that God is a defender of the fatherless, a maintainer of the widows, & a protector of strangers. This is utterly against the common custom of men. For (as I have said already) men are given to the pleasuring of such as may stand them in some stead again: Kinsfolk & friends will help one another: & in the mean while poor people are forsake. But see here how God dealeth the clean contrary way. When he sees men trust in their own stays, and in their own strength, he letteth them alone, as if he should say to them, Very well, try what ye can do of yourselves. For commonly when means are proffered us in this world whereby to help us, we despise God, & we bear ourselves in hand, that we may well enough forbear him. Not that we will so say; but for as much as few folk do call upon God when the world favoureth them: therefore doth God also make no account of them. Behold, it is the widow, the stranger, and the fatherless, that are constrained to make their moan unto him; and when they have looked about them, they find no favour nor help among men. They shallbe dallied withal, and although some fair promises be made them, all is but holy water of the court as they term it: in so much that the poor souls wot not where to become. This kind of entreatance driveth them to God, & he hearkeneth to their sighs & complaints. And so we see, that by such examples, Moses hath well confirmed the lesson which he had set down; namely that God respecteth no persons. For the things that are despised in the world, are precious in his sight: and whom men hold scorn to bestow a look upon; them doth he give good care unto.  
Sith it is so, let us mark for the first point, that if we vex such as are without defence in the world, God will set himself as an adversary against us. And surely, were we well persuaded thereof, we would be more afraid to offend a poor fatherless child, a widow, or a stranger, than to offend those that are best friended, and are able to revenge themselves to the worldward. But what? Our unbelief bewrays itself in that behalf: in so much that if there be a man that is rich, mighty and well propped up, we dare not withstand him. And although he have done us some wrong, yet we put it up meekly, & dare not complain of it, & much less dare we lift up our hand against him. But as for a poor man, we will not tarry till he have done us some wrong or outrage, we will be at host with him aforehand. For why? We fear not that he will be even with us; he may not be so bold as once to murmur against us. And if he do, we can put a bar in his way, with who are you sir? He shall obtain no right in Law. And if he do, yet shall he have the worse end of that staff. Thus stand we in fear of men if they be armed with any power, but in the mean while we fear not God, who declareth himself to be the defender of all poor folks that are destitute of help. If we believed the holy scripture, surely this only one saying of Moses would more abash us, than all the worldly considerations that could befall us. On the contrary part, when we be so bold in troubling poor folks; it is a token that we believe not any whit of all that is contained in the holy scripture, and that we be worse than heathen folk: And yet for all that, it is the common fashion of the world. But hereby it appeareth, that nowadays unbelief overfloweth the whole earth, like a water flood. In deed it is a horrible thing: but yet is it so, & it cannot be denied. What is to be done then? Let us look into ourselves. If the Arms of a common weal or of a prince be set upon a house, or upon a piece of land, no man dareth presume into it, for it were a breaking of his aleagance and not a private offence. Behold, God setteth his arms or badge upon the widow, the fatherless, and the stranger, & he telleth us that he hath taken them into his protection. Now if a man fall to troubling of them, & deal outrageously, with them: is it not an open despising of God, and a defying of him, as it were to bid him battle? In deed we will not take it so, but God will not refer himself to our vain opinion and fancy. Whatsoever come of it, let us mark well, that although the widows be shaken off as to the worldward, though fatherless children be put to the spoil, though poor strangers be scorned and trodden under foot: yet doth God set nevertheless store by them, but hath his eyes continually upon them, and will surely maintain them. And therefore unless we purpose to have God our adversary, and that he should show himself to be our deadly enemy; let us abstain from all wrong dealing, extorsion outrage, deceit, and malice, towards those that are friendless in respect of the world, and utterly destitute of all shifts, and after a sort set open to the spoil, as I said afore. Let us not oppress them, lest God set himself against us, & show himself to be their continual shield. Mark well this first fruit which we have to gather of the said lesson that was given to the jews in old time, to the end that if we fear not the punishment of men, we may yet be afraid of the determinate sentence that God setteth down: which is, that he will not overslip the wrongful trubling of poor folk, without showing of himself to be on their side, and that he hath taken their quarrel in hand, according to this saying, that he will do them right.  
He says not, only that he loveth them, or that he pitieth them; but that he will do them right. Now then, if we see that the judges on earth do but mock poor folks when they come to them for succour, and that in stead of helping them they do but scorn them, let us understand that those judges must come before the heavenly judge, who will surely punish both those whom he had put in commission to defend poor folk, and also those that have abused the liberty which they had in this world, by doing the more evil because they saw they might scape unpunished. God therefore looketh upon them, and yet maketh as though he saw them not, for a time; so as if men misintreat poor folks, be they widows, fatherless, or strangers, in deed he setteth not himself against their doings at the first, but when he hath let them take their pleasure a while, then lays he his hand upon all such as have passed their bounds in doing outrage to the feeble and little ones; and specially upon such as have not done their office when they were in authority to do justice, nor have succoured poor souls when they were oppressed. For God must needs redress such enormities, and show such persons their negligence, by setting himself against them, as against the corrupters of the law when it was put into their hand. And so ye see what Moses meant, in saying that God doth right to such as are wrongfully trodden under foot, and are not regarded in the world.  
By the way, we have also great comfort to receive of this text: so that if we be destitute of worldly helps, our God here taketh us into his tuition; yea and he tarrieth not till we come unto him, but telleth us that he is our defence, and that he will be our maintainer. Now than although poor folk be wronged, and have never so much violence offered them, so as they be in manner trodden under foot: have they not wherewith to content themselves, sith they know that God looketh upon them with pity, and will in the end stretch forth his mighty hand to secure them? True it is that they must be exercised with patience so long as pleaseth God: but yet if they be not too unthankful, they have well wherewith to content themselves, in that they be sure that God never forgetteth them, but succoureth them, & keepeth a register of all the wrongs that are done unto them, to bring them to account in time convenient. Howbeit to the intent we may enjoy this comfort, let us note also, that it is not enough for men to be fatherless or strangers, or for women to be husbandless; but we must also be truly distressed before God, so as we humble ourselves & resort to him for rescue when men afflict us wrongfully. For if a stranger be prouder than he that is at home in his own country and among his friends: it is in vain for him to trust that God will be the defender of his welfare. When a stranger is so lordly, that he will take more upon him than the party that hath wherewith to help himself: he may go seek his maintenance elsewhere than at God's hand; for he shall not find it there. But if a stranger perceiving himself destitute of all worldly help, & yet that God is on his side, do call upon him & put himself wholly into his hands; surely then shall he find at length, that Gods promising to do right to the stranger, is not in vain. If a widow play the she devil, in troubling and vexing of other folks, and that there is more to do with her than with a dozen men: let her not think that God will trouble himself for her. But if a widow be helpless, & behave herself meekly, & seek no further than to live peaceably with all men: such a one will the heavenly judge receive into his protection. In like case standeth it with the fatherless. If they give themselves to naughtiness, shaking off all yoke, & become unthrifts in spite of God & the world; they beguile themselves if they think that God favoureth them, under pretence of this doctrine. And therefore let us mark well, that this is set down expressly for such as suffer afflictions patiently, & avenge not themselves, but put their case into God's hands. Although then that such folk be scorned of the world, and pointed at with the finger, and triumphed at by such as tread them under foot: yet doth God take their case in hand, and will surely show it how long so ever he delay. Wherefore let us learn hereby, to comfort ourselves in our afflictions: which is, by being tamed and made to stoop, so as we seek to be pitied at God's hand, & refer our whole case unto him, casting all our cares & sorrows into his lap. And again, let us be well advised, that although the world give us leave to do evil, so as we may vex & trouble men at our pleasure; yet shall we not scape God's wrath: well may we wrangle with him, but it shall not boot us at all. Thus ye see what we have to remember upon that text.  
To be short, let us mark, that here Moses intended to commend equity and uprightness unto us. I say he showeth us how our Lord will be served at our hands: namely by behaving ourselves plainly with our neighbours, so as we offer no violence or wrong to any body, & specially to the weaker sort, and to such as have no maintenance at man's hand. God then will not have us to serve him with Ceremonies, but we must deal justly and uprightly, so as we yield every man his right. That is the true serving of God, as is showed us oftentimes in the holy scripture. And from thence also is it, that the Prophets have drawn these sayings, 
 That God requireth mercy & not sacrifice; That God will have us to live among our neighbours without doing harm to any body; That he will have all violence to cease; & that he will have all cruelty & deceit to be far from us. The Prophets have good store of such exhortations: & the fountain whereout of they have fetched them, is this doctrine of Moseses, that God will not be served with I wot not what superstitions as men are wont to do, who use much pomp & gloriousness in serving God with fair temples, goodly pictures, gay imagery, sweet perfumes, ringing of bells, setting up of tapers, & such other pelting trash. They bear themselves in hand that God delighteth in such things, & that when they play upon their Organs, they make him to dance as if he were a little babe. But let not us busy our heads about such small trifles, for God will be served with truth, righteousness, & soundness of heart. Again he will have us to endeavour to serve our neighbours: for we have nothing else that is worth the bringing unto him: but he will have us to communicate together, so as every of us according to his ability, do strain his wits to secure them that have need of help, & in any wise to beware that we take not liberty to do any hurt or harm to any body. Now then let us mark well the mean of serving our God according to his will, that we transform him not by our vain folly, by bearing ourselves in hand, that he is well honoured when we bring in our own pelting trash, as it were to dasle his eyes withal, which thing is unpossible.  
Now after that Moses hath showed that God is terrible, and that it is not for us to dally with so great a Lord, who can well enough hamper us if we rebel against him; and therefore that it behoveth us to live uprightly, & to pity the poor, & to succour them that are oppressed, so as we offer no cruelty nor tyranny to the weaker sort, & to such as are destitute of friends to support them: now after all this he addeth, that God is the praise of his people. And it is to the end to win their hearts by gentleness & friendly dealing. And herein we see the God omitteth not any thing whereby to draw us to him, but that after he hath used threatenings & put us in fear, to make us to stoop & to stand in awe of him, he cometh like a father that should flatter his child, & useth mild & gentle words, rather than his fatherly authority. Thus ye see how our Lord laboureth by all means to win us; & therefore so much the more to blame are we, and the less to be excused, if we cannot be bowed neither by fair means nor by foul, seeing that our Lord trieth all the ways to the wood, to draw us to him. Therefore doth Moses purposely say, That God is the praise of his people, & that he had done great & terrible things for their sakes. For this cause he saith, first of all that God is their praise. And by that speech he meaneth, that when we once know God, and he hath showed himself to us by his word; his will is that we should glorify him. Mark that for one point.  
Secondly he putteth the people in remembrance of the great miracles that had been done for them in their going out of the land of Egypt. For they were as marks or tokens of God's goodness, so as the people could not but be convicted of unthankfulness, forasmuch as God had uttered himself as familiarly as was possible, to show himself favourable to Abraham's posterity. To be short, we see how God not only useth his dominion & right of sovereignty, which he hath over us to make us subject to his law and commandments: but also cometh to us as a father, and uttereth as mield and gracious lovingness towards us, as can be; and all to the end to break the hardness of our hearts. Insomuch that if we be not moved at his majesty, or if we yield him not such reverence as we ought to do in respect of his sovereignty over us: at least wise yet ought we to be meekened, seeing he stoopeth to us, & cometh down from his seat unto us, as if he should say, Well sirs, assure yourselves I am your father, and therefore I pray you consider well the good that I have done you, and whereby I have witnessed my favour towards you, and let it move you at lestwis● to love and serve me. That is the very principal meaning of Moses.  
But yet by the way, let us mark also that God is never duly honoured at our hands, unless we lay all our glory upon him. For whereas he is termed our praise, by that word he bereaveth us of all glory, & showeth us that there is not any thing in us, whereof we ought to be proud. Therefore let a man set as much store by himself as he listeth, yet in the end he shall come to shame, so as he shall perceive there is not one drop of goodness in himself. What is to be done then? Let us resort right forth to our God, to seek all goodness in him, & let us glorify him for showing himself so liberal towards us, that we may also make our boast thereof, according as it is said by jeremy, that the rich man must forget his riches, 
jer. 9.23.  and the strong man his strength, & the wise man his wisdom, and all that ever is of man must be beaten down, that we may fetch our glory at God's hand, knowing that it is he that executeth righteousness, judgement, and mercy. Thus ye see what we have to remember in this word, where Moses saith that God is the praise of his people. And if we be not moved by that which is told us in the holy scripture, at least wise yet let us open our eyes, and let the often experience of God's benefits frame us to such humility as we may not presume to commend ourselves any more, but only have our mouths open to praise and magnify the things that we shall have received at God's hand. For sith he showeth us so many ways, that all our welfare consisteth in him, and that it cometh only of him, if we will shut our eyes at it like a sort of blocke-heads, and vouchsafe not ne list not to hold ourselves to the thing that is thoroughly known and apparent; surely we shallbe convicted of bereaving God of his praise, & of bringing him to nothing as much as in us lieth, for his benefits are infinite towards us. And therefore let us learn by this lesson, to acknowledge the benefits thoroughly which God hath bestowed upon us: for they be a sufficient business to keep us occupied. If we gather our wits about us to consider God's goodness towards us, we shall find that we ought to seek our whole praise no where else than only in him. And for that cause doth Moses add, It is he that hath done the great and terrible things which your eyes have seen. As if he should say, God needeth not to seek here & there for record, or for judges to arreigne you: for (spite of your teeth) it shallbe proved to your faces, that your God is great, mighty, and terrible. For you were the miserablest creatures in the world, you were in bondage like bruit beasts; and your God loved you so dearly, that he hath stretched out his arm against the Realm of Egypt, that stately & excellent Realm, that realm so renowned, wherein all the wisdom of the world was enclosed, insomuch that he hath made more account of your welfare, than of that Realm. Sith it is so, know ye that it is not for you to glory any more of yourselves, but to glory only of him. Assure yourselves that look how many benefits you have received at his hand, so many records have you to be wray your lewdness and unthankfulness, if ye acknowledge them not unto him. And so by the example that is set us down here, let us learn to acknowledge gods gracious goodness, & to lay it up in mind, and to make a good memorial thereof, & to call it often to remembrance, that we may be provoked thereby to yield all glory unto God, & to confess that for our parts we be silly and wretched creatures, in whom there is nothing but condemnation, and therefore there belongeth nothing to us but wrath, & it is only God to whom all the glory & praise of our welfare pertaineth. Wherefore let it suffice us that he is ours, and that having given himself unto us, he vouchsafeth also to make his benefits common unto us. 
Rom. 8.30.   
Now let us fall down in the presence of our good God, with acknowledgement of our faults, praying him to make us to perceive them thoroughly, and that therewithal we may so know the greatness of his majesty, as it may move us to submit ourselves to the obeying of him, and draw us to such subjection, as we may frame ourselves to his will, and be no more entangled and wrapped in worldly things; but that we may be so rid of them, as all our seeking may be to dedicate ourselves wholly unto him, that he may acknowledge & accept us for his people, & have his hand always stretched out to succour us at our need. And that in the mean while we may patiently bear all the adversities that he shall send us for the trial of our obedience, & so apply ourselves thereunto, as we may not fail to take comfort in his goodness, and to rest upon the same, till he have made us to feel the things perfectly, whereof he hath given us a taste already in this transitory life. That it may please him to grant this grace, not only to us, but also to all people & nations of the earth. etc.   

THE 74. SERMON OF JOHN CALVIN On Wednesday the xviij of September. 1555. The Lxxiiii. Sermon, in which the last verse of the tenth Chapter is expounded, and this is the first Sermon upon the eleventh Chapter.  
22 Thy fathers went down into Egypt, in number threescore and ten souls: and now the Lord thy God hath made thee in multitude as the stars of the sky.  

The eleventh Chapter.  
Love the Lord thy God therefore, and keep his appointmentes, Ordinances, Laws, and Commandments for ever.  
2 And consider you this day (for I speak not to your children which have neither known nor seen [them]) the instruction of the Lord your God, his greatness, his mighty hand, and his stretched out arm,  
3 And his wonders and works which he did in the mids of Egypt, unto Pharaoh king of Egypt and all his Land:  
4 And what he did to the host of the Egyptians, unto their horses & Chariots, when the Lord brought the waters of the read sea upon their faces when they pursued you, and how the Lord destroyed them unto this day.  
I Have already showed the meaning of Moses, how that by rehearsing the wonders that GOD had wrought for the delivering of his people out of captivity he showed the jews that they ought to have been the more conformable to him, in respect of the favour and love which he had showed to them at all times. For he had always showed by his doings, that his promising to take Abraham & all his offspring into his protection, was not in vain. Ye see then an evident proof that God having received Abraham's offspring into his free favour, hath also confirmed it by deeds & experience. And thereupon it is to be concluded, that if that people had not been altogether froward, they ought of reason to have served God. And that is the point that Moses shot at. Consider with your selves (saith he) if ye be not bound to give yourselves wholly to the obeying of your God. For he hath multiplied you as the stars of the sky. Through his gracious goodness you are become so great a number, that even you yourselves may be astonished at it. To be short, if ye look upon your body, that is to say your state; you cannot but see such a wondered favour of your God, as you could never have once looked for or hoped. Sith it is so, there is now no excuse for you if you cannot find in your hearts to glorify his name, 
Gen. 15.5.  seeing he hath showed himself so good & merciful towards you. That is the sum of the matter that Moses intended to set down.  
And he speaketh expressly of the stars of the sky, because of the promise. For God speaking to his servant Abraham, showed him in a vision the multitude of the stars, which is infinite. Even as they be passed reckoning (saith god) so also shall thy seed be. Now than the meaning of Moses in this text is, that Gods saying so was not in vain, & that Abraham was not disappointed of his hope in resting altogether upon that promise: for we see the thing performed before our eyes. And this is well worth the noting. For if God have done us any good, we will indeed for manners sake say it was he that did it: but to be thoroughly persuaded of it in our hart, that is a very hard thing. Therefore is it requisite in respect of such rudeness, that we should be condemned by God's word, to the end we may the better consider of his hand & power. As for example: if we had never read any whit of holy scripture, & yet notwithstanding god should have delivered us from some adversity: to say the truth, our own natural wit would put us in mind, to think ourselves indebted to God for the same: But when we be exercised in the holy scriptures, and have seen there that God reserveth to himself the issues of death, & that it is in him to succour us, yea even after a strange fashion when all seemeth to be utterly forlorn; so as if we call upon him, he will hear our sighs: the performance therefore maketh it the easier for us to conceive his goodness, because we be taught aforehand, the same things which we come to find by experience. For why? The word that went afore, is as a lamp to give us light. Of our own nature we be as it were blind. True it is that God enlighteneth us by his holy spirit: but yet are we still in darkness & cannot see two fingers breadth afore us. But when God teacheth us by his word; that is as a lamp to guide us & show us our way. Therefore let us mark well that to profit ourselves by the benefits that God bestoweth upon us, it is good, yea & needful for us to be put in mind of his promises, & to compare them together God had promised it; & now he hath performed it: here we see a testimony that he is always faithful in his sayings, & that a man may safely rest upon his truth. That is the thing which Moses showeth us in this text, in that he speaketh not simply of the great multitude whereinto the people had been increased, but also saith that God had multiplied them as the stars of the sky, to the intent that every man should think upon the promise which was universally known among them, & thereby confirm themselves, inasmuch as God had so kept touch with his servant Abraham: & every man consider thus in himself, Indeed we ought to receive gods simple & single word, although the effect of it were not scene. But now that God's hand & his mouth go jointly together, so as he hath showed a true proof of his presence before our eyes, and that he meant not to disappoint the hope of his servants; we know that our God hath a care of us, & forgot us not at such time as we were in the land of Egypt. For the time of the people's abode there was as a kind of burial in their graves, so as it might have seemed that all God's promises had been quite dashed. When he drew Abraham out of the land that he was borne in, he said unto him, I give thee all this land from one side to another, 
Gen. 12.7.  to thee & to thine offspring for ever. And yet for all this, ye see how Abraham did but sojourn there as a stranger: he was hunted & feign to fleet from place to place, & he trotted up and down like a poor man that had not a corner to hide him in. 
Hebr. 11.9.  The like befell to his son Isaac, jacob was banished thence during all the flower of his youth, & when he returned thither again, he was feign to remove oftentimes in his old age, and in the end God conveyed him away into Egypt. Thus was that house as it were broken up & clean banished out of the country. And where is the land of Chanaan which was the heritage that God had promised them? They were bereft of it. Indeed jacob caused his body to be conveyed thither again when he was dead: but yet did the people abide still in Egypt, & god seemed to have mocked them in saying, ye shall inherit this land. But when god brought them again out of the captivity & cruel tyranny wherein they were, it was as a rising again from the dead, & as a taking of them again out of their graves. So then, the people are exhorted in this text, to understand that they ought to impute this redemption of theirs to the promise that had been made long time before.  
And we on our side have generally a very profitable lesson: which is this. As oft as we fall asleep and mind not Gods benefits so sufficiently as might make us to perceive his working & power: we must resort to his promises, that they may be as a light unto us to show us the good way. Let that serve for one point. And now by the way, we see how God uttered his power in multiplying the people after that fashion. For who would have looked that of threescore & ten people there should have issued seven hundred thousand & above? It is incredible (if we look no further than to the course of nature) that in three hundred years, threescore & ten persons should increase & multiply to so great a number. Had there come of them ten thousand or twenty thousand, it might well have been imputed to the course of nature. But when it came to a hundred thousand, or a two or three hundred thousand, yea & to so huge a number as seven hundred thousand; all men must needs be abashed at it, & it was not to be thought that ever it could have been possible. But we must not measure God's power by our wit: for it was his will to work after that strange & unaccustomed fashion, that men might be driven to think it to be his work. For if God work after an ordinary manner with us, we be so unthankful, that we take the thing to happen by chance, or by our own policy, or by some man's favour, or other mean which we have found in the world▪ & we bereave God continually of his honour. In deed we will not say that we purpose any such thing; nay, we protest the clean contrary: but yet for all that, men are so wickedly given, that they always deface God's power & goodness to the uttermost that they can. God therfeore is feign to bring us perforce to the acknowledging of his works, so as we must be compelled to confess that it is he which helpeth & succoureth us. Let us mark well then, that when he multiplied his people after that sort, he meant to work a miracle that had never been looked for, to the intent that men should no more doubt that it was he that spoke unto Abraham, & that he had not in vain promised him to become the defender of him & of all his offspring. Nowadais there are a sort of scoffers, who to make all things doubtful, will cavil after this manner; Is it possible that in so short a space of time, threescore & ten persons should grow to so huge a number as seven hundred thousand? Is it possible? Yea, & if that people had been increased but after an ordinary manner, what would they say then? Came not this of other men? & should we then say that god governeth us? Why? the order of nature afordeth as much. After that manner would the mockers prate. And thereby we see the lewdness that is in men. For if God go not beyond the ordinary course of nature, they have no sight at all to discern his hand, but (to their seeming) it is fortune or their own wisdom, or some inferior mean of the world. And on the other side, if God lift up his mighty hand, & do a thing beyond man's capacity, and such as men would have thought could never have been done: then will they say, how comes this to pass? And they could find in their hearts even to deface gods power quite & clean, under colour that it surmounteth their reason & capacity. But for our part, let us learn to do god so much honour, (for so he well deserveth) as not to judge of his works after our own fancy specially when they be miraculous.  
And here we have as it were a looking glass, wherein to see how God raiseth up his Church, according also to this his speaking of it by his prophet Esay, 
Esa. 51.1.2.  Look back to the quarry of sto●e (saith he) whereout of ye were hewn, have an eye to the womb of your mother Sara. Look upon Abraham your father: was not he alone? yes, & yet have I now made you many in number, as the thing itself declareth. In that place God likeneth Sara's womb to a quarry of stone. See here (saith he) from whence ye be come. How is it possible that such a multitude of people as you be now grown unto, should be drawn out of one quarry of stone? And yet notwithstanding, from thence have I fetched you, all of you are  
but only answer: Let GOD be obeyed, according to the prayers which he hath commanded folk to make with this solemn protestation Amen, 
1. Chro. 16.36.  so as there may not be any replying at all to that which God hath once uttered with his mouth. And that is the very cause why the word Keep, is set down here. For men will needs have many things to keep, and they bear themselves in hand, that they have kept the law very well, after what fashion so ever it be. But our Lord telleth us that we have things enough to keep and to observe, in following his law, so as we need not to add any thing to it.  
Furthermore to the intent that the people may be the more moved, Moses confirming here the matter that we heard even now, saith thus: Bethink you therefore: for it is not spoken to your children which have neither seen nor heard of it, but to you yourselves which are witnesses of the great miracles, mightful works, and tokens which God showed in bringing you out of the land of Egypt, and specially in your passing of the read sea, where he wrought with a wondered power. For what a thing was it that the sea shrunk aside to make you way to pass through it? And that afterward it swallowed up all your enemies, that followed you with so great puissance, that you thought yourselves utterly undone? You have seen those things with your eyes saith he. What a thing were it then, if ye should forget such wonderful works of God, and suffer them to vanish away? Might it be imputed to any ignorance? No, but to unthankfulness, & it were malicious spitefulness for you to tread the things so under foot, which God hath showed unto you.  
And whereas he saith. It is not spoken to your children which have neither seen nor heard of it: He meaneth that he speaketh not of them as shall be spoken afterward. True it is that at this day when we read the story of the deliverance that was wrought at that time, we ought to be moved at it. For it is an everlasting evidence of the care which God hath had of his Church. And in the same we have a lively picture to show us how God draweth us as it were out of the dungeon and gulf of death, by choosing us to be of his house, and therefore it behoveth us to make our profit of the things that were done then, although we saw them not. But here Moses reasoneth thus by comparison. If I speak to your children (saith he) yet were it their duty to make their profit of that things which they were taught: and although they have not seen the things with their eyes, yet ought this recording of them, to do them good. But as for you, ye ought to be better advised in taking heed to the things that God hath showed you. For your thanklessness is double, & much sorer shall your condemnation be, if you profit not by them. What can ye allege for yourselves, if ye give not yourselves wholly to the magnifying of such grace, that is to say if ye honour not God, seeing he hath bought you so dearly, and showed that he setteth so great store by your welfare? Seeing that God hath showed himself to be such a one towards you, what is your duty? Here we be put in mind that when our Lord hath made us to find favour by experience, if we profit not by it to serve him with the better courage and earnester zeal, it must of necessity come to account, & we must look for more horrible damnation in reward of such unthankfulness. But now let us see what we become the better by gods benefits. Hath it not been sufficiently seen & perceived in our time, 〈◊〉 he hath helped us at our need, & how he hath stretched out his mighty hand? If every man would acknowledge for his own part, how many ways god hath showed himself bountiful towards him, surely we should be at our wit's end. Again, let us look upon the state of the Church in general. Hath not god wrought after such a sort on all sides in our days, as if we be not very monsters, or at leastwise worse than bruit beasts, we must needs perceive by his miracles, that he meant to show here how he reigneth in heaven? But now let us see how every of us is stirred up thereby, to serve him. Nay it should seem we seek nothing else but towels to hid our eyes withal, and that we believe not the things which are & aught to be most apparent to us. Yet was not this doctrine uttered to no end. For if God have showed us by his deeds, that ●e dwelleth among us, & have reached out his hand from heaven, to prove that all power belongeth 〈◊〉 him, and that he willbe the saviour of his church, & yet we believe it not, but play the blind bussards, and turn our backs upon him, shutting our eyes wilfully when we should take most heed to consider in what wise the Lord hath showed himself to be the father & saviour, both of ourselves & of all that are his: what excuse will there be for us? Ye see then here is a lesson that toucheth us. For if ever God uttered himself: surely we of our time have seen such deeds of his, as are worthy of remembrance. And when men shall rehearse them a hundred years hereafter, (if the world endure so long) it is certain that they shall serve to make them ashamed that shall have heard them spoken of, so we may well say, (as is said by the prophets) that the strangeness of them shall make their ears to glow that shall hear of them: 
 for that is the manner of speech which the Prophets use in such cases. And we have seen these things, and had experience of them. Now if the report of them in time to come, aught to move the people that shallbe then: although they shall have had none other knowledge of them: ought not we much rather to be moved by them now presently? Ought they not to pierce our hearts? Must not Satan needs have utterly sotted us, when after such perceiving of gods benefits & power, we see nothing at all, but go on still & conceive nothing? Is such blockishness to be borne with? No verily. And therefore let us bethink ourselves, & consider well how god hath wrought in gathering us together, & in that we can worship him purely as he requireth. Who is he, (be he a citizen borne or a stranger,) which hath not cause to say, lo how my god hath so uttered himself to me, as if I had seen his hand come down from heaven to me in some visible shape? For what hope had they which are here townsmen borne, to be either in liberty, or to be but even a mean people? Insomuch as it seemed that all should have gone to wrack, & come to utter ruin ere this time. As touching the Gospel, this city was but a hellish gulf of superstitions and devilishness, (as was to be seen everywhere) and all manner of abuses, idolatries & practices of Satan did so reign in it, as there was no likelihood that ever there should have been any room for God's grace. And therefore those whom God hath visited so lovingly, and to whom he hath vouchsafed to come home into their houses to seek them out, have good cause to glorify him. And as for them that are come out of foreign countries, and are gathered together here as it were into one flock; what can they say, but that our Lord hath performed that thing towards them at this day, which he spoke so long ago by his prophet Esay: 
Esa 2.3. 〈◊〉. 17.25.  namely that he would make chariots and wagons trot apace through the world, to bring folk from all coasts to serve & worship him in his Church? Now than if we look not up at such things; surely it willbe no excuse or shift for us, to say: I thought not on these things, because they were not known to me: for God showeth us then apparently enough, so as we need but to open our eyes to see them. Thus ye see how we ought to practise this lesson nowadays, where it is said, I speak not to your children which might reply that they never saw nor heard of these things. For look what you ought to know as concerning God's power, he hath done you to understand it by his deeds.  
And now by the way let us be contented with the experience which we have had of the goodness and power of our God, in his redeeming of us from the endless confusion wherein we be all born in Adam. For what is our original? Whence doth God draw us when he vouchsafeth to have us to be of his flock? From our mother's womb we bring nothing with us but utter cursedness: we be heirs of endless death: we be forlorn & damned: if God should judge us after our deserts, he should needs be our enemy and adversary, and employ all his power against us. Now if our nature be so graceless & froward, that as long as it beareth sway in us, it bendeth itself against God: must we not needs also wage battle against him? Yes: for look how many lusts be in us, so many defiances are there, as if our purpose were to arm him to vengeance against us. Yet notwithstanding it hath pleased him to pull us back. When God taketh us so to him to be his people and of his household, it is more than was his delivering of the jews out of the thraldom of Egypt. For that was but a figure of this redemption that is wrought by our Lord jesus Christ. For his delivering of us is not from thraldom to some earthly & mortal prince: but from the gulf of hell, & from Satan's bonds. Where doth God take us, when he vouchsafeth to call us to him, & to make us feel his grace? Must some messenger be feign to bring us news from far? Let every of us look upon himself, and we shall find that as in respect of ourselves, our state is nothing but eternal death. Therefore to apply this doctrine to our use, we must understand that when God calleth any of us to him, it is more than if he had rid us out of all the bondages and slaveries of this world, yea even of the cruelest that could be endured. Let us know that: and also let us apply ourselves advisedly to the considering of God's works: for that is the thing whereto the scripture bringeth us, to make us perceive the benefits that he hath bestowed upon us, that we may far the better by them. And it is also a way to bring us to the knowing of God, and to provoke us not only to worship him as our God, and to make us stoop under his glorious majesty: but also to bear him such a childly love, as to come unto him willingly, and to yield him such reverence, as he may accept us and avow us to be his, for our Lord jesus Christ's sake.  
Now let us cast ourselves down before the heavenly throne of our good God, acknowledging our wretched sinfulness, that we may be wholly cast down before him: & yet notwithstanding, praying him to vouchsafe to admit us in the name of our lord jesus Christ, so as we may not be shaken off at his hand, though we be worthy of it, but rather that he bear with us of his infinite goodness, until he have conveyed us quite & clean out of this world, & clothed us again with his own righteousness, & with the perfection which he hath promised us. And so let us say, Almighty god etc.    

On Monday the twenty-three. of September. 1555. The Lxxu. Sermon which is the second upon the eleventh Chapter.  
5 And what he did for you in the wilderness, until ye came unto this place:  
6 And what he did to Dathan and Abyram the sons of Eliab the son of Reuben: how the earth opened her throat, and swallowed them up with their households and Tents, and with all the substance that was under their feet, in the mids of all Israel.  
7 For your eyes have seen all the great works of the Lord which he hath done.  
8 Therefore keep all the commandments which I command you this day, that ye may be strong and go in and possess the Land, whereunto you go to possess it.  
WE have seen heretofore how Moses hath told us, that such as have been witnesses of God's wonders, are much less to be excused than such as have but only heard the things by report, and have not seen them with their eyes. For when God hath been so gracious unto us as to show us his power to our faces; it must needs be that we be too blockish, if we be not mindful thereof. When our children shall but hear of it, it shall become them to be moved at it: & what ought then to be done in the very presentness of the things? Hitherto Moses hath showed after what manner God had dealt with his people through his goodness, for he had behaved himself as an utter enemy to the Realm of Egypt, to show himself to be the saviour of the lineage of Abraham. It is a benefit that ought to be very highly esteemed, when God chooseth us after that sort to be his: which is not for any worthiness that he findeth in us, but of his own only goodness, in that he vouchsafeth to prefer us before others, so that although we be no better than they, yet he taketh part with us, and fighteth for us at our need. If folk do trouble and torment us, and God be always ready to secure us; is it not such a bond, as if we keep it not unbroken, the very world may condemn our malicious frowardness? Now after he hath spoken of the wonders that were wrought in Egypt, & in the passing of the red sea, he telleth them briefly, that they ought to consider well how God handled them in the wilderness. And under that speech he comprehendeth the thing which we have seen expounded heretofore: that is to wit, both the great number of benefits which they had received at God's hand, and also his chastisements: for both of them ought to teach us to fear God, & to walk in his ways. If he do us good, it is to draw us to him by gentleness, that we should worship him. And if he correct us for our faults, it is to meeken us, that we may learn to bear his yoke, & to serve him as becometh us. Moses therefore comprehendeth here both twain of them: As if he should say, Seeing that God hath fed you with Manna, without any travel or labour of your own; ought ye not to give yourselves all wholly to the serving of him▪ If a mortal man had kept you in his house & maintained you with food & apparel, should ye not be so bound unto him, as your whole life might be answerable to such a benefit? Behold, God hath maintained you in the wilderness, 
Exod. 16.4.  by sending you Manna from heaven. Now than if ye should forget such a gracious good turn, what an offence were it? Nay, he hath not only sent you Manna: but he hath also preserved your garments, 
Deut. 8.4.  so as they have not been marred nor outworn by the space of forty years together. He hath showed himself to be your guide in the night, 
Exod. 13.21.  in giving you a visible sign by fire: & he hath kept you likewise a day times from the heat of the sun, by spreading his clouds over you. In all sorts he hath tendered you as much as was possible. When ye were thirsty, 
Exod. 17.6.  he made water to come gushing out of the rock that was dry before. To be short, he left nothing undone, whereby he might show himself a loving & liberal father towards you. Now than what can you less do, than yield yourselves to the obeying of him? 
〈…〉 33.  Again, remember what he did, when ye murmured against him for your fond lust's sake. Did ye not then feel his heavy hand for your labour? When ye required flesh, indeed he sent it you; but he made ye to pay dear for the shot: for the meat was as good as a choking of you. While the meat was yet in your mouths, his wrath came down upon you. Again, when ye misbehaved yourselves in whoredom, ye know that his hand strake ye in such sort, 
 that a great number of people perished among you. When ye were disobedient to his mouth, 
〈◊〉. 11. ● 21.5.6.  he sent a fire among you that consumed you, until the brazen serpent was set up. All manner of ways therefore have you been chastised at God's hand; so as if ye be not mindful of it, ye be worse than brute beasts.  
Now after that Moses hath declared all these chastisements: he inferreth an example that was notable and worthy to be borne in mind above all the rest: that is to wit, of the rebellion that was made by Coree, Dathan, and Abiram. For (as is declared in the sixteenth of the numbers), 
 these three with another of the tribe of Reuben, made insurrection against Aaron, laying to his charge that he had usurped the priesthood, which was an office of great authority among the people. For Aaron was there as in the person of our Lord jesus Christ, & went into the Sanctuary to make atonement between God & the people. Now it spited these men, that they could not come to the like dignity, & therefore upon envy they would needs stir the people to a commotion, saying: What? This is a derogation to the prerogative that belongeth in common to all of us that are the children of Abraham. 
Exod. 〈…〉  God hath sanctified us, he termeth us his heritage and a priestly kingdom: & yet ye see here how Aaron and his children have taken the thing peculiarly to themselves, which belongeth generally to the whole people. Therefore let us maintain our right, & not suffer this dignity to be turned to a state of inheritance. This was their pretence: but indeed they did it of great spite. For first of all God had well provided aforehand, that there should be no indirect or wicked suspicion against Aaron, & his children for the priesthoods sake. Moses was the leader of that people; he was the setter of them at liberty, & therefore there was good likelihood that his offspring should have been preferred before all others. He had children: & yet he took not the priesthood unto himself, but left it to his brother. True it is that he made no choice, god did that. But howsoever he fared, to the intent that the law and the things that depended thereupon should not be suspected: Gods will was not to do Moses so much honour as to make him the priest, but he was feign to stand humbly aloof with the rest of the people worshipping God, when Aaron his brother went to carry the names of the people of Israel into the sanctuary, & to offer sacrifice to God in their behalf. 
Exod. ●  And what were his children? They abode in the inferior degree, without advancement to that dignity, which remained to his brother Aaron. Whereby God showed that those things were not done upon ambition or worldly covetousness, but that it was his own doing, who had set down the order that should be kept in his Church and Temple. Notwithstanding all this, those lewd persons fell to rebelling, & charged Aaron falsely with usurping the dignity of the high priesthood. So was God feign to maintain his own doing. And thereupon Moses said unto them, How now? What is Aaron? As if he should say, hath he thrust himself in of his own head? No: & now although he be of Gods advancing to that high and honourable state, yet if ye consider all things aright, he doth but only serve you. But those malicious creatures were not contented with that. We be sanctified (said they) we be gods people; & what are you more? In this case god was to put to his hand for the redress of it: And according as was commanded by Moses, To morrow (quoth he) let every of you bring his sensor, & you that are the chief of this rebellion, (for they were as then to the number of two hundred & fifty) come together, & you shall see by your offerings, whether parties service is best liked of God. This done he said unto the people, Assure yourselves that if these folk do die the common death, and that God lay not his hand upon them in your sight, so as some horrible & dreadful punishment do not light upon their heads: I am contented that ye shall not esteem me as sent of God. But if ye perceive the god make good the thing that I have uttered with my mouth, then be ye sure that I have done nothing on mine own head, but that I have faithfully performed that which was enjoined me from heaven. Hereupon the earth opened and swallowed up those rebels that had made the insurrection among the people. And when this was done, the people forbore not to murmur still & to say, See here I pray you, how Moses and Aaron fall to destroying of God's people. Those whom God hath chosen must be fain to perish at their pleasure, to maintain their priestly dignity, and of the same number are we also. What an unkindness is this? Ye see here how God had wrought a miracle that ought to astonish & amaze the whole world, yea even the very brute beasts & all: and yet this people which reported themselves to be chosen and holy, cease not to repine & rebel still of malicious set purpose, against God and his hand that was openly to be seen. 
Num. 17.2.8  God was feign to ratify Aaron's priesthood yet once again: whereupon he commanded that every of them should bring a wooden staff with their names written upon them and put them altogether, so as they might not be discerned asunder but by the sight of the names. These staves were laid before God in the Sanctuary: & when they were taken thence again, Aaron's staff that had his name upon it did flourish, & all the residue remained dry: whereby God showed that he had chosen that house to the High priesthood.  
Of these things doth Moses here put the people in remembrance, to do them to understand, first that if they dallied any more with God by seeking any change, or by attempting any thing against the commandment of his word: they should feel his vengeance in likewise as they had seen it light upon Coree, Dathan, & Abiram, and their partakers. Besides this, he telleth them of their spitefulness, how they had provoked God again, even after they had felt his justice: to the intent they should no more return to such doings, because that if they abused God's patience & bearing with them for that one time, he would in the end use the greater rigour against them. And so ye see what the intent of Moses was. Now hereby we be warned to consider well with ourselves, that whensoever any fault or offence is committed among us, & God hath laid his hand upon us for it: we ought to bear it so printed in our hearts, as it may make us to keep his commandments, as Moses addeth afterward. For it is not enough for us to know the bare story: but we must also apply the same to our instruction. So that if god have corrected us gently, we must acknowledge his fatherly goodness towards us. And from thenceforth let us not provoke him any more, but to the intent we may keep ourselves from offending, let it suffice us to know that he cannot away with sin. That (say I) is the thing whereof we be warned in this text. And here withal let us also have such humility printed in our hearts, as to be continually sorry for the faults that we shall have committed. And if our God have been so gracious as to execute his wrath upon some others, let us be well ware that we wrap not ourselves in the same condemnation with them, by taking their part. Nay, let us shun them a great way off, and let us have nothing to do with them, if we intend not to provoke the wrath of our God. That is the effect of the matter which Moses speaks of here. And it is written for our sakes, to the intent that every of us should have an eye to himself.  
I have told you already, that the things which were spoken as then to the people of Israel, 
1. Co●▪ 10.11.  do concern us likewise. After what sort have we felt God's hand? I mean as well those that are Citizens borne, as those that resort hither from strange Countries. Is there any of us that hath not perceived gods wonderful power in his deliverance? For hath not this Town been as it were appointed to ruin and destruction? Was it not likely that it should utterly have perished, and that there was none other remedy as in respect of the world? Yet hath God reached out his hand after such a fashion, as the world hath seen an incredible alteration. It was as a dream, men would never have thought it: even they themselves that did service in it, were astonished at it afterward. Now then, if this be forgotten, on whom shall we lay the fault? And God hath not only given liberty to those that were in bondage, and drawn them out of the gulf of death at such time as it was looked that all should have gone to havoc: but also vouchsafed to set up his kingdom among them. He hath planted his Gospel here, he hath set up his chair of estate here, here hath he chosen him a sanctuary & a place to dwell in. And as touching them that are come from strange Countries, how hath god reached his hand to them? Were not they also as it were in the gulf of hell, when they were in the cursed popedom? Ye see then how we be gathered here, altogether under the hand of God. And therefore well ought we to esteem this grace, and not only to preach it with our mouths, but also to show throughout all our whole life, that forasmuch as our Lord hath gotten us to him, we be willing to be his, & thereupon endeavour to please him in all things. Unless we do so, surely there will be no excuse for us, but that we shallbe a hundred-fold more blameworthy, than those whom God hath let alone, so as they continue still in their old trade, without finding him so gracious & favourable towards them. Besides this, Gods working in our behalf hath not been for once & away: but if we look well upon his maintaining of the state which he hath established in this city; there hath not been any year wherein he hath not renewed his miracles, & made it appear openly by some notable sign, that he hath had a continual care of us, and that he hath never forsaken us. And in deed we be worse than blind, if we perceive not that our life hangeth as by a thread. For there needeth but the turning of a hand to dispatch us all: one conspiracy was like enough to have put the whole church of God in danger of destruction. But yet for all this God hath preserved us. And after what fashion? We cannot tell. Had we any drop of wisdom, surely as oft as it came to our mind we would be astonished at it & say; Lord, how far hast thou exceeded the expectation of men! Again on the other side let us mark, let us mark I say how God hath lifted up his hand to punish such as went about to trouble the order of his Church, and to overthrow the building which he had set up by his Gospel. For it is certain that he hath punished them, to the end that we should take instruction at their cost. He hath been so gracious to us as to let us see and know his vengeance, and yet we ourselves have been exempted from it: not for our own deserts, (for there is none of us all, but upon due examination of his doings, he shall find himself faulty) but because it pleased God to spare us. Nevertheless he hath showed us as it were with his finger, that it is not for any man to provoke him: and that if any body step up against him, he shall find himself too hardly overmatched. This (say I) hath been told us sufficiently. But what? God worketh, and we have no eyes to see his working: & although we have, yet do we wilfully shut them against him. Yea & (to go no further,) let us apply this story to our own use. Truly I touch things as soberly as I can; but yet is not the holy scripture written to the end we should but only know what was done to the people of Israel: but to the end we should consider the likeness that is between them & us, that when the like matters befall among us, we might do ourselves good by the warningpeales that are given us by them. According whereunto S. Paul saith, 
1. Cor. 10.11  that the things which God did at that time, are as a picture for us to look upon, to the end we should refer all to our own profit: For the end of time (saith he) is come upon us, and we see now the perfection of the things which God had but begun as then.  
And here is mention made of Coree, Dathan, and Abiram, that is to wit, of such as could not abide the observing of things in such sort as God had then commanded them by Moses. True it is that they professed themselves to be Gods chosen, & the children of Abraham: mark that for one point. For they alleged that they were sanctified; their intent was that their circumcision should be as a warrant for them that they were a holy & sacred generation. But yet for all that, they would none of the preesthood, at leastwise not as God had ordained it, but every of them would have it to himself. Now I pray you, have not we for our part seen the like rebellion against God & his word? For wherefore hath all the skirmishing been, both against the doctrine & against the discipline of the church with such rage: but to displace the order that God set among us? When heretics, (yea even such heretics as brought more blasphemies than ever were herd of since there was any christian Church) came hither: they were maintained here with tooth & nail, & openly, yea even by such as sat in the seat of justice: in so much as they took part with them, and showed them as much favour as Turks should have under Mahomet. Afterward when other heretics came hither to bring in free-will again, & to set it up to the derogation of God's grace, blaspheming his election and Providence: they had those men for their Patrons & Advocates, which ought to have been their judges: & those spoke for them in our presence, and that with such impudency, as if they had bend themselves like bulls to strike us with their horns, & to set themselves as shamefully as could be, against God and his doctrine. This have we seen. Again, when things were showed them so plainly by the holy scripture, as would have been received even among the very papists, and when so clear and evident texts were alleged, as could not be gain said, which things we not only spoke by mouth, but also gave them the articles in writing, & set down the sentences of the scripture whereby the truth was pointed to as with one's fiuger: They were not ashamed to reject all, but stepped forth proudly still, as it were to say; we will fight against God whatsoever come of it. True it is that they spewed not out such sayings with full mouth, for they protested still to hold themselves to the Gospel. O (said they) our desire is to have the Gospel. Yea but what manner of Gospel? A taverngospell. There was no talking among them of the grace of our Lord jesus Christ: For it was a common by word among them to say, There needs no more to be known than that which all of us know; that is to wit, that we must love God and our neighbour. And what needeth there so much preaching for that matter? If a man replied hereupon & said unto them, how can that be? If ye will have preaching to cease & the Sacraments to be superfluous, the must the whole order which God hath set in his church be disannulled: Well (would they say) then let the Gospel be preached simply without such storming. And again as touching the Sacraments, belong they not to us as well as to you? Why not? would we that there should be no more order kept? Nay we can minister the supper as well as you preachers. Such things as these (I say) were seen and herd. But if Coree, Dathan, & Abiram be condemned here by the holy ghost, to have intended the breaking of all order: I pray you what shall a man say, of those which have fought so manifestly against god after this fashion? for these things were not done of ignorance. Although they be so shameless as to say still, we have meant no such thing yet is their malice too too apparent. For had no man spoken to them of it, or had no man pointed them as with his finger to the texts of the scripture, so as it might have been said, see here the will of God, there is no difficulty in the matter, it needeth not any scanning as though there were any doubtfulness in it, see here the open text: [they might have had some colour for their pretence]. But seeing that things were so showed unto them, & yet they continued wilful still: see ye not that it was an open making of war against God? Is it not to be seen also what pretence was made by Coree, Dathan & Abiram? Out of question, their sayings were after this manner: Why? If Aaron have the highpriesthod alone to himself, he shall have all superiority, & what shall we be? Even so standeth the case with these men: to their seeming, all were marred on their side, if God should bear the sway. But god will bear the sway by this order, and we see it is no impeachement at all to the civil power which is a thing utterly distinct from it, neither can any thing better maintain Magistrates in their sovereignty, forasmuch as the order of God's Church is spiritual, so as it meddleth not with the punishing of men's bodies, nor with penalties, nor with imprisonments, nor with such other like things: but all is referred to the word & the sacraments. Seeing that this is apparent doth it not serve better for the establishment of empires, kingdoms, & Lordships: than if there were nothing else to be had than a confused tyranny, where nothing were reserved unto God & to our Lord jesus Christ? And therefore when men strain themselves to the uttermost of their power to overthrow that order, do they not fall to spitting in the face of jesus christ to spite him withal? For it is his will to reign among us, yea & he will have his kingdom to be in us. Now then, when he chooseth men & setteth them up to govern his church in his name, is it not too shameful an unthankfulness to say, we will not admit it, but thrust it from us? As who should say, they would make men believe that the Consistory were a thing utterly severed from Geneva itself, whereas God hath granted us the grace to make it a member of the body. Now then, to dismember jesus Christ by separating the things which he hath joined together, is it not a setting of themselves openly against him? We see then that these rebellions have happened among us: & who is to be blamed for it? Truly the heads of the sedition are to be seen, and the perceiving of them hath not been at some one time, or a day or twain ago, but it is now a seven or eight years since it began, insomuch as God's children have been feign to groan and sigh under their burden, & to cry out alas, beseeching God to have pity on his poor Church, seeing it was in such a hurly burly. Things went worse & worse, and one licentiousness brought in another, so as they bore themselves in hand that all things were lawful for them. And yet notwithstanding, of all that while they did but double the stings which they had felt afore in their wicked consciences, by thin king thus with themselves: What? We can never hold out, except we lay our heads together to fortify ourselves thus & thus. hereupon they made continually new provisions. And after what manner? By practising all manner of treason & disloyalty, & by applying their minds to all wicked shifts for the maintenance of the thing that they had misbegun. But in the end our Lord wrought. And what have we to consider therein? That we be worthy of blame. For although those folk did fight openly against God: yet would he not have suffered such miseries to have happened among us, but for our offences. And therefore let us consider that seeing he hath so punished the parties that came to set themselves apparently against him, & made their reckoning to overthrow all that he had builded: he hath schooled us at their cost, & therefore we ought first of all to thank him for his sparing of us, and that he wrapped us not in the confusion that was prepared for us, but hath put a miraculous difference between them & us. Thus ye see that the thing which we have to mark, is on the one side God's mercy in bearing with us, & on the other, the punishing of a few folk, which ought to serve us for an instruction to teach us to far the better by it. For it is certain that thereby God hath showed us, how it is his will to have things go peaceably, & to keep their ordinary course according to his word. For it is not for men to pretend God's name falsely in this behalf, to serve aside one way or other. The ministers of the word & such as are appointed to be preachers, must for their part be able to protest before God, & to show openly before men, that they neither be nor desire to be counted any other, than as persons to whom God hath committed the charge of preaching & of administering his sacraments, with such pureness as things may not be corrupted in the church. When it is so: let us understand that we must submit ourselves thereto, & that we shall win nothing by striving against it, but God's hand must needs be always against us. For he forgetteth not what he hath ordained, but will maintain & defend the same continually. Therefore let us learn to leave the seeking of any change against God's ordinance. Let us look upon the rule that is contained in the holy scripture, & let no man attempt to encounter it by any manner of means. Let us rather die than alter any thing, or attempt any thing against our God. Let us be as sheep, if we will have jesus Christ to be our shepherd. For whatsoever he is that hath not a meek heart like a lamb, is unworthy to be counted of God's Church, 
Mat. 16.24. & joh. 10.27  because our Lord jesus Christ will not be our shepherd, but upon the condition. That then is the thing which we have to bear away in the first place. But let us also look well upon the maliciousness of the jewish people, & take good heed that we become not like them. soothly it is a terrible case that God should show forth his power so upon rebels, that the very earth should open and swallow them up with their wives and children. There were to the number of 250 that had murmured against Moses and Aaron, which were all rooted out in the open sight of men, so as men saw that God wrought from heaven: & yet notwithstanding complaints were still cast forth against Moses and Aaron, men charged them with all the blame, all the fault was laid in their necks. Seing it was so, must it not needs be that th● people was exceedingly hard-hearted? Yes: but let us now look into ourselves. For we also are guilty of the like maliciousness nowadays in that behalf. For there are a number to be seen which foster poison in their hearts, & are wilfully wedded to wicked matters, and yet know neither why nor wherefore. If a man ask them what it booteth them: they cannot tell, saving that the devil hath so carried them away, that they be easily won to maintain evil matters, and to murmur and grudge: and therewithal they fall to running upon those that cannot do withal, for none other cause but that they endeavour to maintain the things that concern God. How have we had an eye to the things which God hath done beyond man's expectation? He wrought of all the while▪ when no man thought it. There were neither judges, nor people, nor ministers of the word, that ever thought upon the things that are come to pass. Well: is the thing done & passed? and do we not perceive that God pitied us in the end, and that thereby he meant to school us, and that we should be mindful of that deed for ever? Why consider we not that he laid his hand upon us to humble us, to the intent we should henceforth live in all subjection under him, & according to his order? Are they not too too unexcusable, which cannot make their profit thereof? Yes surely. For it is as a wilful shutting of their eyes against God's works. But no marvel if things be so out of order nowadays. For we see that in the countries where the Gospel is, there is more inordinate liberty & more lewdness than is among the papistes. Whereby we may understand, that God doth justly give them over. For when men have heard the gospel and will not believe it: they must needs always become devils incarnate and as bad as monsters, so as nothing may be seen in them but cursed disorder. In deed the Papists, forasmuch as they be deadly enemies unto God, are well worthy of the reprobate mind wherein they be. But as for them that boast of the Gospel, & make a mock of it, utterly refusing all good doctrine, & fight against god: must not God needs utter greater rigour towards them, as men see he hath done? And a man needs not to look far for the matter. Let us but look a little about us, & we shall see that God's vengeance hath broken out to the uttermost, upon those unhappy creatures which do so refuse his grace daily offered unto them. Now then, if those kind of folk conceive rancour against all goodness, what get they by it, but that they heap up still greater punishment upon their own heads? But as for our part, let us learn to keep ourselves in array under the standard of our God: and then let us assure ourselves▪ that as he made Aaron's rod to flourish in spite of all the rebels, so will he also make the order to flourish which he hath set among us. Let us wait upon him, & rest upon that order: and in the mean while shroud ourselves under his wings, and not seek any thing against his pre-eminence & dignity, but honour him all of us both great & small. If we proceed after that fashion, we may well hope that as he wrought then, so will he continue also towards us.  
But by the way let us bear in mind what Moses saith here. Bethink yourselves (saith he) even to keep the commandments which I set before you this day. Hereby he showeth us whereto the minding of the chastisements which we have perceived to have been done by God's hand, should serve us. Namely to bring us unto his obedience. For if we think to quit ourselves by condemning such as have so troubled gods order, & gone about to overthrow the doctrine of our Lord jesus Christ: and yet in the mean while do play same pageants, and follow their footsteps within an hour after: surely we shallbe double punished. We see what befell to jehu▪ 
2. 〈…〉  and it is a looking glass for us to behold continually. For if a judge turn his one hand unto bribes, and punish thieves with the other for his own profit: is not he himself worthy of double punishment? Even so stood that case with jehu. True it is that God used his service in punishing the idolatries & abominations of Achabs' house: but yet for all that, jehu himself followed the same, & therefore was God feign to punish him also as a robber, & to use greater rigour against him than against the house of Achab, though all things were out of order there and full of wickedness. As much shall befall us when we shall have condemned the wicked, and the despisers of God, and such as have turned quite & clean against him: if we ourselves resemble them afterward. Therefore let us take heed to that which is spoken here, which is that God calleth us home to him, by our beholding of the desolation that men had practised. Very well then, our Lord punisheth them: but his punishing of the wicked is for our benefit. For his meaning is that by their example we should learn to turn head when we have gone astray, that whereas erst we followed him not, ne framed our lives according to his word, we should come to atonement again in him, and take heed to our conversation, that we observe all the commandments which he setteth before us.  
Again, Moses showeth us here, that it is not enough for us to serve God by halves, as men commonly do to make their market as they list themselves. Indeed we willbe ashamed so to do, specially if we perceive that God chastiseth any man for the like doings, and that we ourselves have found that he hath vouchsafed to bear with us, and to show himself as our father. I say we will be ashamed to disdain to have any regard at all of it. But what? We will set a good face upon the matter, and we will pretend some shadow of upright dealing, at leastwise in small particular matters: but otherwise, we will hold on still in our old trace, and we will do such things as may well bewray that in all the rest there was nothing but hypocrisy, so as we went not to work roundly & sound because we be doubleharted. But god admitteth no such parting of stakes▪ He saith expressly, Look about you when I punish such as have done amiss. For unless ye purpose to wrap yourselves in the same curse, ye must not only reform your lives in one or two points, but also rule yourselves throughout according to my law, ye must walk in such uprightness, as it may be perceived that ye have given yourselves to my service, and that your whole seeking is to have me to be your Lord & master. Thus ye see whereat Moses looked in saying. Therefore do ye all the commandments which I set before you this day.  
But surely man's frailty is such, as he can never attain to the full performing of the law: but yet must we still endeavour towards it. When we have enforced ourselves to that uttermost, yet shall we be behind hand still in many things. And if we enter into account for every point which we shall have performed, we shall have failed in a hundred. Therefore let us acknowledge our faults: but yet for all that, the mark that we must shoot at, must be the obeying of our God without exception, so as we make no parting of stakes with him to say, Go to, as for in this thing, I am contented to yield to God, but he must pardon me in that thing, and he must bear with me for the other matter. If we fall to such chaffaring with him, we shall find in the end that our fond overweening hath beguiled us.  
And in any wise let us weigh well this saying, where he saith: that it is he himself that setteth forth the commandments of God. And thereby he bringeth us back to God's word in such wise as it is preached, for he will not have us go seek in the air, nor yet above the clouds for the knowledge of his wil We must be contented with his coming down unto us, and with his speaking to us by the mouths of men. The rebellious sort have always said that their intent was to serve God: for it were too horrible a thing to be so blasphemous in words, as to say that they give over God and will be none of his. Therefore do they make fair protestations: but in the mean while they tread under soot the word whereby God will be known and served. This hath been seen in all ages: and we have found it in these despisers that have crept in here among us to corrupt us, that all their talk hath tended to none other end, but to abolish some piece of the holy scripture. For they have given forth that there is no more need of the Law and the prophets, but that they be quite abolished. And this blasphemy hath been held or rather flushed out in such sort, as it required to be resisted with stoutness. Insomuch as they have not been ashamed to spew out such wicked sayings as these in my presence: namely that the old Testament was to be rejected, and belonged not at all unto us. And on their Alebenches they made it a common proverb, that the having of the Gospel was sufficient, that is to say, that we ought to hold us contented with these two words, A man must love God, and he must love his neighbour. Thus ye see how they have gone about to bring in a Turkishnesse upon us, yea and a confusion more horrible than Turkishnesse, in that they durst so openly pronounce all those lewd speeches. Let us mark then how it is not without cause that Moses saith here, The commandments which I set before you, as if he should say: come not hither to protest dissemblingly that your intent is to serve God: but [say flatly] that ye will not admit his Law because it is preached unto you by me, by me (I say) which am a mortal man as you be and not your God, lest ye should make an idol of me. Allege none of all these shifts, saith he: for God hath ordained me to set forth his Law, and he will have it received at my hand. And seeing he hath given me that charge and office: it behoveth you on your side to obey. Now again we know that our Lord jesus Christ intendeth not to dwell here visibly in his own person among us. He hath ordained Pastors in his Church, and he will be heard by their means: that is the perfection whereunto he bringeth us, until we come to that happy meeting, 
1. Cor. 13.12  to be thoroughly joined unto him. Those are the words of Saint Paul. Now if we will not submit ourselves to that order: it is as if we would rend asunder the body of Christ as much as in us lieth. Therefore let us beware that we yield due authority to God's word, and accept it reverently when it is preached unto us. So then, whensoever we have to deal with God's service and religion: let us not fall to fancying of high speculations, as if we would say, Let God show me what pleaseth him, and I will do it. For that is but a vain excuse, as we shall see that Moses himself will tell us hereafter where he saith: 
Deut. 30.11.12.13.14.  Thou needest not to go over the sea, nor to mount up into the air, nor to go down into the deep, forasmuch as thou hast the word in thy heart and in thy mouth. 
Rom. 10.8.  And this word (saith S. Paul) is not only that which was preached by Moses: but also the same word of faith which we preach at this day. Sith it is so, let us bear in mind that God meant as it were to bridle us by telling us that it was his will to make us subject unto him, and that for the bringing thereof to pass, it behoved us to observe the doctrine which he did set forth by the hand of Moses. And consequently it behoveth our Lord jesus Christ's governing of us nowadays to be such, as we receive and believe whatsoever is preached to us in his name. Ye see then that the way for God's word to have due pre-eminence and authority among us: is that we govern not ourselves after our own liking: but harken to the voice of jesus Christ to submit ourselves thereto, so as he may have the sovereignty over us that is given him by God his father, and we receive his word without exception or gainsaying, knowing that that is the mean whereby God intendeth to try what obedience we yield unto him.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them better than we have done heretofore, so as we may far the better by all the instructions that are given us, as well by the benefits that are daily bestowed upon us at his hand, as by the chastisementes which he showeth us: that thereby we may be brought to fear him, and to honour him by all means, and not take upon us the name of Christianity falsely, but become his people in very deed, being separated from all worldly infections, and from all wiched lusts that are contrary to his law, or which strive against it. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Tewseday the xxiv of September. 1555. The Lxxvi. Sermon, which is the third upon the eleventh Chapter.  
8 Therefore keep all etc.  
9 And that ye may prolong your days in the land which the Lord swore to your fathers to give to them and to their seed, even a land that floweth with milk and honey.  
10 For the land which thou goest unto to possess it, is not as the land of Egypt whence thou camest: where thou didst sow thy seed and water it with thy feet as a garden of herbs:  
11 But the Land which thou goest unto to possess, is a land wherein are hills and plains, and it drinketh rain water from the sky.  
12 It is a land which the Lord thy God regardeth: the eyes of the Lord thy God are continually upon it, from the beginning of the year to the end of the year.  
13 And if ye be diligent in obeying my commandments which I command you this day, so as ye love the Lord your God, and serve him with all your hart and with all your soul:  
14 Then will I give the foreraine and the afterraine in season upon your land, that thou mayest gather up thy Corn, thy Wine, and thine Oil.  
15 Also I will give thee grass upon the field for thy cattle. So shalt thou eat and have thy fill.  
AFter that Moses hath warned the people to keep God's commandments, now he harteneth them by setting Gods promises before them, as if GOD should tell them, that his will was they should not serve him but for good wages. And in deed, God perceiving how loath & slow we be to follow him, allureth us to it, by promising us that we shall not lose our labour in so doing. Not that he is bound to do it, or that he intendeth to have us as hirelings, or that we can deserve or earn any thing at his hand: we must rid away all such imaginations. It is meet that we should yield obedience unto God, though no reward at all were behighted us. For we ought to love him for his own sake, & not for any recompense that can be looked for. Again on the other side, our affection must be frank & free, and not like theirs that will do nothing, except their profit be always before them. We must love God with a free heart. Thirdly, we can deserve nothing at all by our doings: do what we can, God is never that more bound unto us for it. For we be his already, & what can we bring▪ which is not due to him already by nature? Yet is he contented to apply himself to our rawness, in saying that if we serve him, there is a reward ready for us, so as we shall not need to be afraid that our Labour in honouring him should be unprofitable to us if we endeavour so to honour him. Now we see what a fondness it is for men to conclude, that because God promiseth reward to such as keep his Law, therefore men can deserve at his hand: For that is not his meaning: but it is done for our infirmities sake because God seethe that we have need to be quickened up. And therefore all the promises of the law are as strokes with the spur. Besides this, we must also come back to the doctrine of S. Paul, which is, that whatsoever promise with condition God do make us in his law, 
Gal. 3. ●●●● 12.  it stands us in no stead. For we on our side, in stead of performing the things that God commandeth us, do go clean back from them, and by that means are far off from all the benefit that is behighted us there. 
Rom. 7. ●  And whereas the Law saith, he that doth these things shall live in them: 
 that booteth us nothing at all until God of his own free goodness be at one with us again. For then writeth he his law in our hearts, 
Rom. 7.22 23.  and we learn to obey him: which thing we cannot do by nature. And yet for all that, 
Phil. 3. 1●.  we do it not then perfectly, but there is still some blemish in our doings, so as God might justly reject our works, because they be altogether sinful. Nevertheless he taketh them in good worth, and yieldeth us reward, not as of duty, but of his own good will.  
Therefore to come again to the first matter, let us note that God provoketh us to the keeping of his commandments, by such means as he knoweth to be most convenient for us. 
Ge● 15●● Exod. ●●. ●. Psal. ●●. ● 144.15 Rom. ●. ●●  And that is the cause why he saith, that if we be wholly his, he also is ours: and that if we draw near unto him he will draw nigh unto us: & will bless us, & he will not only prosper us in this transitory life: but we may well hope for a far greater reward in the kingdom of heaven. All these things are told us: and to what end? Not to puff us up with any vain presumption, as though we were able to deserve aught at God's hand, but to encourage us the more to do well, seeing that our God which might well exact the performance of all that is contained in his Law, without allowing us any reward all, doth nevertheless vouchsafe to bind himself freely of his own accord. Mark that for the first point. For we see here, that Gods promising of all these things to that people, was not for any obedience that they had yielded unto him; for the land had been promised to their fathers, yea even by oath, long before they were borne. And if a man speak of the time that was to come: we see that God had no respect of that, he looketh not that the people should behave themselves so well as to receive reward of him for it: but he saith; I have already promised you the land, yea I have promised it you for your inheritance, to the intent ye should not think ye have gotten it by your own purchase. And for proof thereof, I assured it unto you by free gift before you were begotten: but yet if ye intent to enjoy it, take heed that ye give your selves to me. Here ye see how God preventeth all deserving: he regardeth not what we have deserved, but whereas he seethe us to be wretched and destitute of all goodness, so as he findeth nothing but sin in us, whereby we deserve to be rejected: yet nevertheless he of his own infinite mercy bindeth himself unto us, & telleth us he will do us good, as though we had served him according to his law. Mark that for one point.  
And thereupon he ceaseth not to say, Do the things that I have commanded you, that ye may enjoy the benefits that I have promised you. The reason is, that he will not have his goodness dallied withal. If he be liberal, he will not have men to abuse it as they commonly do. When it is told us that all that ever we have at God's hand, is of his only free gift: we bear ourselves in hand, that we have leave to do evil, and to li●e every man after his own liking, and that it is no matter what we do. But God will not have his gracious goodness so disgrace. For his showing of himself favourable unto us, is to another end and purpose: namely to provoke us to love him again; and that because we find him so good a father, we should be lykeminded again towards him, & behave ourselves as his children. That is the thing which Moses telleth us here when he saith. Look that ye obey your God, if ye mind to possess the land which he promised to your fathers. For on the one side he showeth that the land of Chanaan was an heritage of free gift: and yet he forbeareth not to tell them, that they must not dally with God in abusing that liberality of his, but so much the rather both love him & fear him. And when they see that God hath powered out the great riches of his mercy so upon them; the same aught to inflame them to say, let us give over ourselves wholly to our God: Seeing that he hath sought us out of such time as we were gone from him, & prevented us with his goodness, not respecting our unworthiness, but taking occasion of himself to do us good: let it kindle the greater desire in us to submit out selves to his power and will.  
And whereas Moses speaketh here but only of the land of Chanaan, & of the fruits that the people should gather there for their finding and sustenance: it is not for that God meant not to lead the faithful any further than so at that time: for it is certain that they had the promise of life after the same manner as it is contained at this day in the Gospel. And therefore it is horrible blasphemy against God, to say that God held the people of old time like swine in a sty, and that they had no more but a certain figure of the spiritual good things which are given us presently in these days, as that wretched caitiff said which was punished here, who turned all things upside down, & was so bold as to belike out this heresy, that the old testament was nothing else but a figure: insomuch that even Abraham the father of all the faithful, had but a fantastical faith and knew not God aright. And for proof thereof (quoth he,) he worshipped Angels in stead of God, & had no knowledge of the everlasting life. Lo what cursed stuff here was: for we know (saith S. Paul) that the fathers of old time were the children of God, 
Gal. 4.1.  & heirs of the kingdom of heaven as well as we. There is but this difference, that they were like young children: but yet for all that▪ they failed not to possess the benefit, howbeit that they were still under tutors and governors, according to the similitude that S. Paul allegeth there. The ancient fathers had the law & the ceremonies & such other like things: but yet they wanted not the substance & truth also. Now then, Gods setting forth of the land of Chanaan to the jews was not to the intent they should stand poring upon that, like swine that stand muzzling with their groins in their swiltrough: but under the earthly inheritance which he had promised to their fathers, he gave them a taste of the heavenly heritage, accordingly as we see that in their sacrificing, although they offered brute beasts: yet were they made partakers of the redemption that is purchased for us by our Lord jesus Christ; and their offering of the brute beasts in sacrifice, directed them to the redemption that was wrought by the son of God, 
Hebr. 9.23.28. & 11.13.14.  when he shedded his holy blood to wash away our spots and sins. And after the same manner was it with the land of Chanaan. For such was their slender capacity, that it behoved them to be guided that way. The land of Chanaan then, was to them not only a pledge but also an earnest penny of the heavenly life & endless welfare which the fathers hoped for as well as we, inasmuch as they had the sme faith that we have. So then let us mark well, that whereas here is mention made of the land of Chanaan, and of Gods maintaining of his people there in wealth: it serveth not to the end that the jews should look for nothing else but earthly things: but to the end that by tasting of God's goodness in this transitory life, they should understand that he had prepared them another heritage in heaven, which was more worth than all the world.  
But our Lord useth no such manner of dealing with us nowadays. 
1. Tim. 4.8.  True it is that (as faith Saint Paul unto Timothy) if we walk as becometh us, we have promises both of this present life, & of the life to come. God telleth us that he will not only receive us into the everlasting life, but also that he will never forsake us so long as we be in this world and in this earthly pilgrimage, but will still have a care of us to do us good, and to succour us and provide for us in all our needs: howbeit the heavenly life is the chief thing, and that is the place whereunto our Lord draweth us, notwithstanding that he add this present life to it as an accessory. And that is done because we have a greater light nowadays, than our forefathers had under the Law. 
john 1.51.  For jesus Christ is come down from heaven, and hath opened the everlasting kingdom unto us: & he is gone up thither as in our person: for he is risen again in the nature of man which he took of us. Ye see then that heaven is now opened: and therefore it is not to be wondered at though God speak in a larger language now, than he did in the time of the law. For it behoved the people of those days to be led as we see little children are: & (as saith Saint Paul) we be come to man's estate, 
Gal. 4.4.  in comparison of them. Yet notwithstanding we may gather hereupon, that God intending to encourage his people to serve him with the better will, telleth them that he will show himself a father towards them, even in respect of this world, howbeit not in all points, but only so far forth as may give them some taste and feeling of his fatherly love, that they may lift up the eyes of their faith yet higher, and understand that God hath reserved the true blessedness and perfection of glory for them, till they be taken out of this world and out of this corruptible life. Thus ye see in effect what we have to gather upon that text: Yea and it behoveth us to mark well this saying, That thou mayst be strengthened.  
Hereby Moses declareth that God for his part is faithful, and that when he hath once spoken the word, we may well assure ourselves of it. But forasmuch as we drag our legs after us, and although he allure us to him so gently, and draw towards us of his own accord: yet are we lazy & slow in coming unto him: we have need to be strengthened. That is the very end that all the promises of the law do tend unto. It is not meant that God should bind himself unto us as our debtor: it is not for that he looketh whether we have deserved any thing at all or no: neither is it of purpose to bargain or indent with us, as though he should take up hackeneys among us to serve his turn withal, by constraint: but forasmuch as he sees we be feeble, and have not so resolute a mind as were requisite, but are entangled in this world, and held back with a number of vanities, and wicked affections, and (to be short) are not so lively as to yield ourselves unto his obedience: his purpose is to strengthen us, and to help us. He seethe our default, and he remedieth it. Be strong therefore. And how? Even by considering thus with yourselves: Go to, Our Lord might command us peremptorily at one word: for he hath full sovereignty over us, and we be his by nature. And when we have all of us strained ourselves to the uttermost of our power, yet can we not do as we ought to do. Yet notwithstanding, he will not be served at our hands without recompense, but he saith that if we do but a piece of that which is due to him, he bindeth himself to us for it. Sith we see this, are we not too lewd if we be not touched to the quick, & amend not all slothfulness, to go forth unto God lustily without stopping for any worldly impediment or hindrance? That is the strength which Moses speaks of here.  
And he addeth hereunto, that it is not enough to be entered into the land: but we must also abide and dwell there: for if we have once received the promise of salvation, and God hath blessed us & made us to prosper to the worldward: we must not thereupon fall a sleep, but we must still follow our cause. We know that this life is a way, and therefore we must still go on forward. 
2. Cor. 5.6.  And whither is it that God calleth us? Saith he to us, when ye have gone on a little way, tarry still entangled in the world? No: but we must travel still upward to the heavenly life. And that can not be done without forsaking the world continually more and more. Then let us mark well, how it is told us here, that when God hath once put us in hope of salvation, so as he hath taken us into his Church and into his flock, and begun to do us good: we must not fall asleep upon it, but proceed on still, assuring ourselves that all is to no purpose, unless we hold out to our lives end, without ceasing or failing in the mids of our way. This is it that Moses meant, in saying that when the people were once entered into the land, it behoved them to have an eye to the everlasting enjoying & possessing thereof which had been promised them with the same. Having said so, he addeth that the land of Chanaan is not as the land of Egypt. And why? For your being in Egypt (saith he) was as it had been in a garden. For men do water their gardens, so as when they have sowed or set their herbs, they will have water at hand to moisten them withal. After the same manner was it with you in the land of Egypt, which is watered partly by cunning, & partly by nature. For we must understand, that that land hath one property which all other lands have not. We read not that any other country of the world is unmoystened with rain and showers from above, save only Egypt. For once a year the river Nilus overfloweth his banks, & according to the growing thereof, so doth it behight them abundance of fruits. Insomuch that if it overflow not above five or six foot deep, it is a token of dearth, as who should say that God threateneth famine to the whole country. If it rise to twenty foot or somewhat upward, well, there will be some abundance. But if it increase to thirty or forty foot, then will there be much more: so as in Egypt they have none other sign of a good year & a fruitful harvest, than the overflowing of Nilus. Whereas all other rivers do mar the lands where they overflow: and although they be muddy, yet do they much harm: This river, by his overflowing, causeth that land to yield great abundance. That is the cause why it is said, that at that time the Israelites had as it were every man his garden, & were feign to have water to moisten them withal after the manner of that country, which is cut into many ditches & trenches to water the land withal: & all this is according to the ordinance which God hath set there. But here Moses telleth the Israelites, that it shall not be so with them in the land of Chanaan. For why? There is small store of rivers in many of the countries, yea and in the most part of them. True it is that jordan passeth through it, and there are certain lakes also: but that is all, and yet one of them serves but to infect the land. For the lake where Sodom stood, did rather mar the country, than yield any commodity. And therewithal we see how the fathers had much ado to dig pits, and were in danger to be undone with drought: insomuch that they were driven from place to place for lack of water. Ye see then that the land of Chanaan was not watered after the manner of Egypt, neither had it water at hand and at commandment as Egypt had. And therefore is it said unto them, See how God visiteth the land of Egypt but once a year: and if the river flow lustily over all the country, it is as good as if he had rained never so much upon it, so as the Egyptians are sure of a good harvest, when the river hath increased after that fashion. But your God must be feign to send you rain and convenient moisture from above, from the one end of the year to the other. When ye have sown your seed, ye must wait for rain from above, and think thus with yourselves, Alas Lord, wilt not thou make the seed to increase which we have laid into the ground? Now must thou show that thou regardest us, and that it is thy will that our labour shall prosper. And when thou hast so given us rain, we must be feign to return again and look up still to heaven, that thou our God mayst have thine eyes continually upon the land, to make it yield fruit. For it is not enough for you that your God send you rain once; but he must be feign to hold on still: for other way there is none to water the land, except your God power out his blessing upon you from heaven. Otherwise land must needs lie dry and untilled. Thus do we see how Moseses meaning is, to stir up the people to live in awe and fear, and to provoke them to call upon God continually, and therewithal to submit themselves to his government, and to consider how great need they have of his help, so as they may say: Alas Lord, what will become of us if thou bless us not?  
Moreover he putteth them in mind also, to consider what a fatherly care God had of the land of Chanaan, sith it was his pleasure to rain so upon it, not for once a year only, but yearly from the beginning of the year to the end of it. That is the effect of the things that Moses intended to say here. And thereby we be done to understand, that Gods bringing of us into distress and necessity, is to provoke us to repair unto him, and to look up to his goodness, so as we should not only have cause to give him thanks for his benefits; but also be driven to call upon him by being held at the staves end, and thereupon daily resort unto him. After the same manner, we see nowadays how we have need of fair weather; and that not for four or five days in a year: but as often as seed is to be laid into the ground, or the land is to be tilled; or else we see men could not put the plough into the ground, nor sow their corn: if they should, it would rot immediately, and never take root in the earth. Again the grapes would rot upon the vines and never ripen. Nevertheless, when corn is laid into the ground, it requireth rain; and it is marred if there follow an unmeasurable drought. Afterward in sommertime when harvest cometh, the time must be fit for it, and likewise for dressing of vines and for mowing of grass. To be short, all the year long God calleth us to him, by making us to have need of him. And although we were not provoked at all; yet the very wit and understanding that he giveth us by nature, may cause us to see that he calleth us daily to come unto him, and to put our whole trust in his goodness. This is the thing in effect which we have to remember upon this text.  
But the chief point is to put this lesson well in practice. And therefore whensoever we see that our God hath looked upon us throughout all the year; let us understand that his intent was to show the more familiarly, what a fatherly care he hath over us. For if we had any river like to Nilus which watered the land in stead of rain: we would think thus with ourselves; well, now hath God done pitying of us for this year: & it would not touch us so well, as when we see that God not only regardeth us in the spring-time, but also holdeth on all the year long, so as there is not any one day of all the year, wherein we may not behold Gods wonderful goodness, in making the earth to yield fruit for our sustenance, by considering how he is feign one while to hold the rain locked up, & another while to open the windows & watergates of heaven, that we may have moisture in due season: How he is feign to send heat, and to assuage it again: & to send cold and to abate it again; how he is feign to send fair weather & fowl, and to temper the one with the other: so as finally, we have need of all these diversities, in their due times and seasons. And sith we see that God provideth us of all these things; ought we not to be the better assured that he hath a continual regard of us and never forgetteth us, and that he is a father to us all the year long? Like as a man that is mindful of his household, riseth betimes a mornings to go to his business; & when he hath done one thing, looketh about if there be any thing else to set in order; forecasting in his mind how to dispose the things that are given him, so as the benefit thereof may redound to his whole household: even so God behaveth himself as a householder towards us, so as he ceaseth not to watch for our benefit both early and late; not that he is feign to toil after the manner of men: but that howsoever the case stand, he maketh us to feel that he is more than a fosterfather to us, & we be too blind & beastly if we consider it not. Thus ye see how the practising of this lesson of Moseses, consisteth in giving thanks to our God, according to the variety of the time & weather which we perceive in the year. And when he hath provided us for the whole year; let us assure ourselves that he hath had pity of us, and regarded us, and never turned his eye from our benefit, to the end that we might be furnished and provided thereof. Furthermore, it is not enough for us to thank God when we have so felt his goodness: but like as Moses saith here, that his eyes are always upon the lands that are full of hills & dales, where hollow grounds are not at commandment to cut trenches in, nor streams at hand to water the fields as it were gardens: so when we think upon those things, we must bear in mind that God hath his eyes continually upon us, to the end that we also should lift up our eyes unto him, to call upon him and to resort to him for succour all the year long, & that when he hath given us a good season, we should pray for the continuance thereof thereafter, as we should have need of it, and it ought to provoke us to doc the like from day to day. But contrariwise, we see our own negligence. For when things fall out according to our mind, we do as it were despise God. If we see there hath been a good seed time, then go to, let us make good cheer: seeing the seed time was so good, we are like to have as good a harvest. And do we wonder that God disappointeth us of our desire, because of such unthankfulness? What a lewdness is that? God hath his eyes upon us, & yet we shut our eyes at him, & kick & spurn against him, & mock at him: and think we that he either aught or can bear with such beastliness? Nay rather, seeing that he saith first, My children, I look upon you & have a care of you, to provide sustenance for you: it would become us to be answerable unto him. Seeing that our Lord beginneth after the fashion, what ought we to do? Ought we not at leastwise to say, well Lord, and we likewise will have an eye unto thee? Nay, contrariwise, when we have received benefits at his hand, we fall to kicking against him. He would take us into his protection, & we fall to flinging away from him. Again, where is the care that we ought to have to call upon him? It would become us to consider thus with ourselves, Our Lord holdeth us as it were at the staves end, to the intent we should stand in awe of him: now therefore, let us not give our lusts the head: as if a father should say to his children, sirs, look the ye apply yourselves well, the one of you at his book and the other at his work, & then shall ye have your dinners, & else ye shall have nothing. If a father hold his children at that point, so as they know not weather they shall have meat & drink or no, except it appear that they have done some good, surely it will move them though they have no reason nor understanding. Behold, our God could well give us at once all that ever we need: or else he could in one day show us that the year should be prosperous, so as there should be both a good harvest and a good vintage: but he will not do it. When we have passed over one day, we must begin again the next day to pray to him: & God hath ordained that it should be so, because he sees well that it is more than requisite for us to be held in awe. And therefore let us learn to profit ourselves by this lesson: & whensoever we want rain, let us beware that we be patiented, in waiting quietly till God open the clouds. And on the other side, when he vouchsafeth to water the earth; let us understand that he giveth us sustenance with his own hand, and let us call upon him daily: & sith we perceive that he watcheth for us; let us likewise have our eyes upon him again. Thus ye see in effect what Moses meant to declare here.  
Now he addeth thereunto; If ye keep the commandments which I set before you, so as ye love your God, & serve him with all your heart, in the land● which I will give you. Here Moses putteth the people in mind again what the true service of God is: namely that we learn to obey him. This hath been sufficiently laid forth already: but yet is it not without cause that the holy Ghost speaketh of it so often. For it standeth us in hand to have such warnings set before us, as it were every minute of an hour. And for proof thereof, how serve we God, but by force & constraint? We have no willingness nor desire at all to it. But our Lord telleth us that he accepteth no service that is done unto him, except it come from the heart, & that we love him as our father, 
Psal. 13●. ●. 9.  according as it is said in the psalm that we cannot fear God but because he showeth himself merciful unto us. For so long as we conceive nothing in God but rigour; we can do nothing else but shun him, & shrink away from him as far as is possible: & although we be constrained to look unto him, yet shall he draw nothing that is aughtworth from us. Therefore the first step to serve God well & to love him, is to know his favorablenesse, that we may rest upon it, & look for mercy & favour at his hand. For like as in the said hundred & thirty psalm: so also here, mention is made of obedience after love, to show us that it is not enough to pretend the service of God; but that we must so submit ourselves to him, as we may say, Lord thou hast given us the grace to rule our life aright; & therefore vouchsafe to govern us in such sort, as none of us may take leave to do what he list, but all of us may hearken simply to thy voice, to submit ourselves thereunto.  
Now let us come to the word that Moses addeth; which is, I will give. Here he speaketh in the person of God. He had said afore, look that ye obey the commandments which I set before you, & the Lord your God will bless you. And now he saith: I will give, as though he himself were god. It is not without cause that he changeth the person after that fashion: for it serveth to give the greater authority to his doctrine, & to make it to be the better received. For we be inclined to such contempt & skornefulnesse, that when God speaketh unto us by men, we make no account of it, because his word is preached unto us by mortal men. Behold, a man speaketh in the pulpit, & we be not touched with his doctrine as were requisite. It ought to have there a heavenly majesty; and we be so dull and gross, that we perceive not how it is God that speaketh there. In this respect Moses saith here; I will give thee: and yet for all the, he was not able to give them one drop of rain. And what is his giving then? Verily he showeth that his speaking is not of himself, but of God, and therefore that we must receive it as if God had spoken it with his own mouth, and had showed himself in visible shape, and uttered his glory to the eye. Let us mark well then that in this text we be done to understand, that when we come to the hearing of a sermon or to the reading of the holy scripture, we must not bring deaf ears with us to be no whit moved at the words, nor to be quickened up by the commandments and exhortations that are given us there: but we must yield ourselves unto our God, assuring ourselves that although he serve his turn by men as his instruments, yet is it he himself that sendeth the message and authoriseth the word, according to this saying of our Lord jesus Christ: 
L●ke. 10.16.  He that heareth you heareth me, and he that receiveth you receiveth me. And whosoever rejecteth you, rejecteth me also, and likewise my father that sent me. Ye see then how it is an open rebelling against God, when we disdain to hear his word that is preached unto us by men, and to hear it with as much humility as if he himself came down unto us, or as if he sent it us by the Angels of heaven. That is the matter which Moses meant to show here.  
Now in the end he saith, that they shall have their fill, and be well maintained, when they shall have kept Gods commandments after that fashion. We have two points to mark in this text for a conclusion. The first is, that our Lord telleth his people, that he will not barely give them whatsoever is needful for them: but also give them their fill of his benefits, so as they shall be thoroughly satisfied with them. That is for the one. The second is a coming back to that which hath been touched already: namely, that although God speak but of temporal goods, such as concern but this transitory life; yet he leadeth them further thereby. First, therefore let us understand, that God not only giveth and bestoweth upon us, such things as he knoweth to be needful for us; but also in largeth and extendeth his riches yet further, by using a kind of overmeasure. And in very deed we see it to be so. For as in respect of natural necessity, what needed we more than bread and water? But God addeth wine to comfort and glad man's heart, 
〈◊〉 104.15.  as is said in the psalm. Again we see he vouchsafeth to pleasure us after all sorts, by sending us so many things as are in the world to delight us withal, which are all witnesses of his liberality towards us, in that he not only provideth us of all the things which we could not forbear; but also addeth as an overplus, a great number of good things that serve for our pleasure: Whereby we ought to be the more provoked to love him, and they ought to be as wings to us, wherewith to fly unto him. But contrariwise, if God give us store, we cannot forbear to pamper ourselves like brute beasts, insomuch that we be wedded to this world. I speak not only of drunkards and Gluttons that cram themselves till they be without wit & reason: but also of all such as are in love with their delicates and delights, so as if they have abundance more than ordinary, they cannot hold themselves within any measure, but thereupon do fall asleep, and in stead of being provoked to resort unto God, do run away from him, or rather lie weltering and bathing of themselves in their pleasures, and forget themselves I wot not how. Wherefore let us mark well, that when God giveth us abundance, it is not to minister occasion of disorder, but to make us the more in love with him, forasmuch as he handleth us not as servants or hirelings, but as his own children, from whom he withholdeth nothing. Now then, sith we see this; let us learn to far the better by it. Thus much concerning the word Fill. But yet let us mark, that although God give us not our fill; yet faileth he not to show his freegoodness in so doing, insomuch that there was never yet so great a famine, but that our Lord hath always showed himself a father, yea and more than a father towards men: but ill is that considered of us. And that is a cause also why he bestoweth not so much as were requisite. Because God's benefits have so ill entertainment at our hands, he also is feign to shut his blessings from us, and to let us alone in want and penury. Thus much concerning the first point.  
And touching the second, let us mark that when God feedeth and maintaineth us in this world even to our own contentation; the same must be a provocation to us to consider by faith, the infinite riches that are reserved for us above in heaven. It is said in the psalm, 
Psal. 16.11.  I shall have my fill of the abundance of thy goodness. And in an other place it is said, Lord how great is the abundance of thy goodness, 
Psal. 17.15.  which thou hast laid up for them that love thee? True it is that God maketh us to feel the abundance of his goodness, partly even in this world: but yet shall we never have our fill of it, (as is said in the sixteenth psalm) until our Lord have taken us up to himself, & rid us quite out of this world. And so let us mark, that the full measure of the good things that are promised us, & which we look to enjoy, is not to be found here beneath, it is enough that we see some part of them. Yea and although our Lord bestow but as much upon us as he seethe requisite for our infirmity: Let us always be led up higher thereby, so as it may make us to consider, that when the time cometh wherein God will show himself unto us face to face, then shall we be linked much nearer to him, than we be now: and (to be short,) that when we be gathered up into his heavenly kingdom, than we shall have our fill of all things. Ye see then that we must so pass through this world, as we must not take our fill, contentation, and rest in the things that are here, but be drawn ever higher and higher to the spiritual good things: and that if we linger in penury here beneath, we must consider that by that mean God provoketh us to come unto him, until we be perfectly united unto him, as the union shallbe at the last day.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us feel them better than we have done, so as it may cause us to humble ourselves continually, and to mislike of ourselves, and to ask him forgiveness of the great number of sins and iniquities which we have committed; and that in the mean while it may please him to bear with us in our weakness, until he have clothed us again with his own righteousness, and also taken us up into his endless glory. That it may please him to grant this grace, not only to us but also to all, etc.   

On Wednesday the xxv of September. 1555. The Lxxvij Sermon which is the fourth upon the eleventh Chapter.  
16 Beware that your heart be not beguiled, and that ye turn not away to serve other Gods, and to bow down before them,  
17 Lest the wrath of your God be kindled against you, and he shut up the heaven that it rain not, and the earth yield not her fruit, and lest ye perish suddenly from of the good Land which the Lord giveth you.  
18 Therefore lay up these words in your hearts and in your minds, and tie them for a token to your hands, & let them be as frontlets written between your eyes.  
19 And teach them to your children, talking of them when thou art at home in thine house, & when thou goest abroad, and when thou liest down, & when thou risest.  
20 See thou writ them upon the portals and gates of thy house,  
21 That your days & the days of your children, may be increased in the Land which the Lord swore to your fathers to give you, as long as the skies are over the earth.  
WHen as Moses saith here, that men must beware that they overshoot not themselves: thereby he doth us to understand, how frail we be, & how inclined unto evil, if we be not diligently restrained by the fear of God, & by continual minding of the doctrine whereby he guideth and governeth us. To our seeming it had been enough to have said; Keep the commandments of your God. Ye see what he requireth of you: sith ye know his will, hold yourselves to it. But forasmuch as men are unconstant, & a small thing or nothing will make them start out of the right way: he addeth yet further this warning, that they should beware; As if he should say; Sirs, keep good watch. Why so? For we shall be surprised by and by, if we watch not to withstand Satan's temptations & wiles. Specially when the case concerneth the serving of God, we be straightways turned aside, and we need none other body to tempt us, for every man shall find continually some seed of superstition in his own heart, and the mind of man is a warehouse of Idolatry, so as even without schooling, every of us will forge idols, & overthrow the service of God. For the devil sleeps not, 
1. Pet. 5.8.  ne ceaseth to entangle us in many fond & wicked fancies. Hereby therefore we may judge how needful this warning is for us, where we be willed to be watchful. Yea and we know the frailty of our mind to be such, that if we be not well fenced to with Satan's temptations constantly, he will soon have turned us out of the way of salvation, & from the pure doctrine of God. And therefore let us understand at a word, that we have need to stand continually upon our guard, as long as we live in this mortal life. For why? On the one side the devil tempteth us, & hath an infinite number of wiles to wind about us every minute of an hour: & although his temptations were not so great as they be; yet are we so weak of ourselves, that every thing of nothing is able to overthrow us. Sith it is so with us, let us watch, specially seeing that the spirit of God warneth us so to do. But what? It is well seen how we be taken unwares & unprovided, and God punisheth our negligence in falling so asleep, as though we were at peace & rest here. Nay our life must be kept occupied here as though there were continual war, & the devil faileth not to put us to infinite assaults & skirmishes on all sides. And therefore seeing we on our side be so sleepy, and our enemy on the other side is so watching to cut our throats: it is good reason that we should so be overcome. For seeing that God warneth us to stand at our defence, & we vouchsafe not to be mindful of it, & to call upon him & to refer ourselves unto his protection; must he not needs show us by experience, that his warning of us is not without cause? Yes; & therefore let us bear this exhortation in mind, & specially when God is to be served (as I said afore), let us assure ourselves there needeth nothing to dazzle our eyes, as appeareth by experience. As soon as the true & pure religion is established in any place; by & by men fall to imbacing of it; for their very nature affordeth it. And therefore so much the more behoveth it us to hold ourselves as imprisoned, and not to serve one way nor other, that we may hold ourselves continually in the pure simplicity of God's word. Again let us not be out of quiet though never so many men do turn out of the right way: for it is their kind so to do. Wherefore let us strengthen ourselves against such stumbling blocks, when we see corruptions creep in again, & that such as were in a good trade do disgrace themselves. Sith it is so that men do easily fall asleep, & take no heed to themselves: let us not marvel though every thing of nothing do corrupt them. Thus ye see how this sentence may serve us to double purpose.  
And it is said expressly, that our hearts should not be beguiled. For it is not enough for a man to abstain from doing of evil wilfully: but also all fond devotions are likewise condemned, because our Lord will not have men to be selfewise, but to obey simply whatsoever God commandeth them. Men think it to be a reasonable excuse before God, when they can say, I meant to do well: but that meant is but a mockery, as Moses showeth here. And for proof thereof, although our hearts be beguiled, so as men perceive not their own evil doings and destruction, but make their reckoning that God will take their doings in good worth: yet are they condemned here (as ye see) with all their good intentes, and they fail not to offend God nevertheless, and in offending him they fail not also to heap up vengeance upon their own heads. And why so? Even because they walk not in obedience unto him. Now then, let us learn, not to shield or shroud ourselves any more under devotions after the foolish manner that hath reigned too much in the world: but let us understand that our Lord will have us to fetch light at his word, and to rule our lives by that. And sith he is so good to us as to teach us what is good, to the intent that Satan may not have any entrance into us, but that he may be put back though he go prying about us and endeavour to undermine us, and seek never so many by ways to creep into us: let us assure ourselves thoroughly, that we have but only one way, from the which it is not lawful for us to step aside in any wise. And when we stand so upon our guard, let us not doubt but that God will reach us his hand, & so fence us on all sides, as Satan may well practise what he listeth, but he shall never win any thing at our hands. For otherwise this exhortation were to no purpose. If God should say unto us, beware, & in the mean while we had no means to beware, he might seem to mock us. But inasmuch as when we resort unto him, he vouchsafeth to guide us, by giving us the spirit of wisdom & discretion, to the end we should not be deceived: surely whatsoever the devil practise, yet shall he not prevail, but we shall ever overcome his temptations, at leastwise if we suffer ourselves to be governed by God's pure word, so as we forsake our own fancies, & trust not to our own wit, but pray God to enlighten us, and to show us by his holy spirit, what is acceptable unto him. When we go to work after that fashion, so as our wariness is matched with humility, it is certain that God will always reach us out his mighty hand. Thus ye see that the thing which we have to put in ure, is first of all to be vigilant & to keep good watch: and secondly that forasmuch as we know we may quickly be deceived, we must pray God to defend us, & utterly distrusting ourselves, lean only unto him. These two things will so preserve us, that we shall continually keep the right way, even in the midst of darkness. For why? God himself will serve us both for Sun and Moon, 
Esa. 60 19.20.  as it is said in the Prophet Esay.  
And now by the way he showeth that if the children of Israel continued not in the serving of God and in his pure religion, they were less to be excused than all the infidels of the world: for it is said unto them, turn not away. Men that have never had any good instruction, are by nature as brute beats; but when God hath called us and showed us the true foundenesse, then if we fail afterward, it is not with us as with the silly infidels that have ever been blind and ignorant, but it is a rebellious turning away unto wickedness, as though we meant to spite our God by separating ourselves from him, by renouncing the covenant which he had made with us, to hold us under his subjection. This saying therefore aught to be well weighed, & specially of us in these days which have the pure truth of the Gospel, whereas we see how all our neighbours round about us run headlong on still in blindness. In deed it is pity that they have not known God's truth; but yet shall not that excuse them. But what is to be said to us in comparison of them, seeing that our God hath showed himself to us, 
1. Tim. 3.16  & hath laid the matter so plain before us, as we cannot miss but know how to obey him? Wherefore let us take heed that we keep on our course, when God shall have set us in the way of his obedience, & taught us how to do it. Let us beware (I say) that we step not aside in any wise, unless we intent to be worthy of double blame. Let us bethink us of this saying, 
Luk. 12.47.  that the servant which knoweth his masters will, shall have double punishment if he do it not. And that we may so do, let us seek to settle ourselves the more by God's word. When he hath once told us what he would have us to do, let us profit therein, & let us be so strengthened thereby, that the devil (do what he can, and enforce he himself neversomuch against us) may not be able to turn us out of the way.  
Now he speaketh afterward of strange Gods. For the wellspring of all evil, is the not knowing what God we should serve. If men be to seek in that point, needs must all the rest of their life be utterly uncertain, & wrapped up altogether in error. And therefore it is not for nought that God standeth upon this point, that men should know him, & serve & worship only him alone. For when we say we must serve no strange Gods: it importeth two things. The first is that we should be able to discern who is our God, so as we ground not ourselves upon false opinion or fancy, but upon substantial certainty: which thing cannot be if we give way to our own mother wit. For that is the root whence all the superstitions in the world have sprung. And the very cause of the huge confusion that is still in the world at this day, is that men take leave continually to imagine whatsoever comes in their heads. O (say they) I trow God will like well of this: & to my seeming, such a thing is good Now if men behave themselves so after their own imagination, all things must needs be out of order. Ye see it is even a very seagulfe. Therefore let us learn to give ear to God when he speaks to us, & let us not take leave to conceive any thing of him, otherwise than is showed us by his word. This then is the first point, that we should learn to discern our God from all the Idols which the world forgeth to itself: & therewithal that we should not attempt any thing, but that which he alloweth. For the Papists can welenough protest, that their intent is to serve the God that made both heaven & earth; & so also do the jews & Turks: the case is common to them all. But yet for all that, ye see how the Turks have wound themselves into a maze of superstitions, through the deceitfulness of their Mahomet who hath bewitched them. Again the jews on their part are grown out of kind, & have mingled the Law with their own inventions, refusing the redeemer that had been promised them, who is the very foundation of all the religion which they should have held. And as for the Papists, the world sees how they have corrupted all truth, & turned it utterly into lying. Therefore let us learn, that if we will not worship strange Gods▪ we must so hold ourselves in awe, as we attempt not any thing, unless we be sure that it is according to Gods will. For whensoever we fall to worshipping him after our own device; we do set up an idol in our own brain: & that is a thing which he utterly misliketh, rejecteth, and abhorreth. Thus ye see that the thing which we have to remember upon this place is, that seeing God hath granted us the grace to have his word to be our guide, we ought to be the more watchful: & sith we be so weak as we need not any thing to thrust us out of the way; we ought to take so much the moor heed, that we may profit daily by his word. And beside that, let us assure ourselves thoroughly, that it is not enough for us to ween we do well: for we win nothing by being deceived, our case is never a whit amended by it before God: & therefore let us learn to pray him to enlighten us. And therewithal let us know, that when God hath showed us his will, we must hold us to it without adding aught thereto. Thus ye see in effect what we have to remember upon this text of Moseses.  
Now he addeth immediately, that men should lay up the things in their hearts which he telleth them, & that they should make a continual monument of them: as if it were of bracelets about their wrists, or of attires on their heads, or of devices in writing at the entrace of their doors: so the intent they might occasion them to think upon the law of God; so as at their rising in the morning, & as their going to bed at night, men should talk & confer of it, that their children might learn thereby. Hereby Moses showeth yet better, that unless men be held as it were by force, they will soon start away from God: Like as when a man thinks he hath made a Fox tame, if he let him alone but one half day, he returns again to his kind by and by. Even so is it with us. We be so wild, that although it may seem for a time that we be thoroughly brought home unto God, & very well reform: yet in the turning of a hand all is quite forgotten. And therefore our Lord is feign to put us in remembrance, (as he doth in this text) & to quicken us up to enforce ourselves to seek all the means and helps that may be, to hold ourselves in awe under his obedience. That is the cause why he saith, that folk should make them frontlets as ornaments of their heads. Whereas men do commonly wear brooches, buttons, & such other things, & women wear billiments of gold and other costly attires upon their heads: the attire of the faithful must be to have some remembrance of God's law. In stead of bracelets & other fine toys to apparel & deck ourselves withal; we must use such an attire as may teach us to garnish our souls, yea & to give ourselves wholly to God, & to submit ourselves altogether to his word. In stead of the having of gay things to furnish our houses withal for delight, we must have some such thing as may put us in mind to say, These are the things that our God calleth us unto, he will never have us to forget him. And if we have overshot ourselves, so as our minds do wander abroad, he calleth us home again, & telleth us that we must not range so after our own vain fancies. Thus we see the sum of that which is contained here. We have had the like saying in the sixth Chapter. 
D●●. 6.7. ●●  But yet this showeth us more expressly, that it is not enough for us to have withdrawn ourselves for once from our vain and wandering imaginations: but God must be feign to bring us to that point again, by putting us in mind of our flouth and negligence, or else we shall dwell in it continually, and he must be feign also to show us the weakness & feebleness of our spirits. And in deed, very experience shows it: for the whisking of a fly before our eyes, is enough to make us run after it, & to do what we can to stop her. We build castles in the air, & by and by all vanisheth away. Now then seeing there are so many vanities in our brain, do we wonder that we do very quickly start away from God? What a number of occasions are there in this world, to turn us this way & that way, so as we shall be led & carried quite away ere ever we think on it? Again, Satan is such a subtle Sire, that if we be not well armed against him, we shall never continue in the obeying of our God. This repetition therefore is not superfluous, where God telleth us again, th● it is good for us to have his law written everywhere, so as we might read his commandments upon our fingers. And he hath disposed them into ten sentences, to the end they should be the better known unto us. For look how many fingers there are upon our hands, so many are the commandments of God, to the intent they should be the easier to bear in remembrance: so as there needeth no long registers, (which were hard to carry away,) forasmuch as he hath given us so short a rule, that if we be long in learning of it, we prove ourselves to be wilful. To be short, if we shut not our eyes wilfully, we cannot say but that we may soon have learned the things which our god showeth us. Again sith it is his will that in stead of the deckings whereunto both men & women are too much given through fond desire of vainglory, we should have wherewith to put ourselves in mind of his law, that we might be held in awe by it: what excuse will there be for us, if we fall to going astray, or if we be wedded to this world, or give ourselves to wickedness? Thus much concerning this text.  
But according to the fashion of the world, which is always given to hypocrisy, & to shameful mocking at all God's ordinances, the jews made them frontlets of certain sentences of God's law, and they observed the law very well as in respect of the words that are set down here. For they had bracelets of them, & rolls, & attires on their heads, so as it might seem that there was nothing but holiness in them. Also they had the commandments written in their houses. All this (say I) was well done. But they surmised that they served God by these outward shows: and that was nothing so. We also for our part should come to the same point likewise, if we considered not what the will of our God is, to submit ourselves thereto. For as I said afore) hypocrisy is so rooted in man's nature, that they would always be dallying with God, & content him with counterfeitings, so as there might be nothing but dissimulation: & yet for all that, they bear themselves in hand, that he ought to hold them discharged. But we must mark that God will not be served by the writing of some sentence of his Law upon a post or a door, or at the entry of a house; his meaning is nothing so. But what? Forasmuch as he seethe that we be short witted, & that although we have been taught his word duly, yet we be easily turned away from it; it is not without cause that he will have us to seek all the helps that can be, that we may have the better stay of ourselves, & learn the remedies of our frailty, sith we need none other thing to turn us out of the way. And sith we know that vice to be in us; let us be the diligenter in seeking God, & let us say: How is it possible that I should hold myself in the fear of my God? If I should pass but one day without thinking upon him & upon his commandments: I should forget him by & by. What is to be done then? As soon as I rise in the morning, the devil offereth me the many lets. Now it standeth me in hand to resist him, & that I tarry not till mine enemy give me the assault: but I must think upon my God who calleth me to him. Again at night when I go to bed, forasmuch as a nighttimes the devil ceaseth not to put many fond fancies in my head, and a man is not able to restrain his own mind from conceiving some vain thoughts or other: it behoveth me to be still fenced by being mindful of my God, & by referring myself unto him & by resting wholly there. For if I tarry long, I shall be so withdrawn from him, that I shall not find the way thither again, like as when a man taketh no heed, but runs galloping on without minding of his way whether he be right or no; the longer he traveleth, the further he is from his way; yea & if there be folk to set him in the way, & he regardeth not to take the right way again, then is he well worthy to wander still out of his way. If one say to him, Sir, you must take on that hand, and yet he will needs go the contrary way, as though his wits were roving in the air, & so goeth on still: in the end he shall find himself far off from the right way. And therefore let us beware that we be not so headstrong in our vanities, as not to endeavour to amend our selves. For (as I said afore) we may easily wander out of the way every minute of hour, so as we need not any thing to make us stray from the right way. But if we be out of it, let us seek to come in again by & by & to be reform. For our God is not far from us, he promiseth by his Prophet Esay, 
●sa. 30.21.  that he willbe at our backs, as a schoolmaster is at the back of a young scholar. And like as the mother that hath her eye always upon the child that she bringeth up, will always be at hand by it: so God showeth by a familiar example, that he will be at our elbow, if so be that we seek him & suffer him to reform us. And therefore let us learn to exercise ourselves in that study all the time of our life. And specially sith we see there is so urgent necessity, let every of us quicken up himself, & let us not tarry till the devil have carried us so far astray, that we can no more return into the way; but as soon as we set but one step awry, or serve never so little aside, let us bethink ourselves again by & by. Nay let us not tarry so long; but let us be aforehand, & let us call so much the more earnestly upon our God to guide us, & to prevent us with his goodness. Let us follow his word, which is the true sheet-anchor, & the very lamp to give us light. Let us open our eyes to behold the light that he showeth us, & let us often call to mind the things which we have learned. Let every of us mark to what vice he is inclined, that he may seek the remedy of it, as some be given to one affection & some to another. And so when we once know our own diseases, let us apply the fit medicines unto them. In God's word we shall find enough of them wherewith to heal & cure us, so we be willing to use the good that is offered us there. Thus ye see in effect how we ought to practise this text. It consisteth not in the doing of a sort of Ceremonies, nor in pretending fair countenances, by wearing texts of God's law upon our apparel, or by writing up of a number of goodly sentences without any other minding of them at all; all that (say I) is nothing. What then? We must seek the means to confirm ourselves in the fear of our God, and to recover again into the right way: & because we be so weak, we must receive such remedies as God appointeth us.  
Above all things we must observe that which is said here; Lay up the commandments which I set before thee, in thy heart and in thy soul. To the intent then that men should not stand poring upon the outward fashion & figure; that is the chief point. The mark (say I) whereat he shoores, and whereunto all this doctrine is to be referred, is that God's law should be in our hearts and in our souls. For though we have it ever before our eyes, & at our tongue's end, so as we seem to set never so great store by it, and yet in the mean while our heart is locked up, & we have no courage to serve God: truly we do but deceive men, & procure ourselves the sorer condemnation before God. Now then let us have God's law written, let us have the sayings of it painted upon our walls as in tables, & let us have things to put us in mind of it early & late: but let not that serve for our discharge, as though God were to be paid in such coin. How then? Let us endeavour to have it so graven in our hearts, as it may never be wiped out again, yea even in our hearts & in our souls, that is to say, in such sort as it may possess all our affections. For that is the place where God's word is to be kept. But what? The thing that S. james speaketh of, 
james. 1.23.  is seen more nowadays than ever it was; namely that they which come to hear God's word, take as much profit by it, as by looking upon themselves in a glass: they be no sooner gone, but all is forgotten. What fareth a man the better by his seeing of himself in a glass? As soon as he turneth away his face, his shape vanisheth away. Even so is it with us. Whereas our coming to God's word, should be to be transformed into the likeness of God, 
●. Cor. 3.18.  (as S. Paul teacheth us in the second to the Corinthians,) & whereas it is the power & property of the Gospel, to transform us into the glory of God, by beholding him in the person of jesus Christ: we come to it but to make a pastime of it, so as anon all slippeth away again, & there remaineth no substance nor power of it with us. And by that means the precious seed of the Gospel perisheth. For it lighteth among stones, so as it can take no root. A man may lose a good deal of corn, if he cast it upon the dry ground, 
Matt. 13.19  or in a footepath, or upon stones: for the birds will pick it up by and by. Even so let us not marvel though God's word enter not into us, for whereas our hearts ought to be tilled as when a plough hath eared a piece of land: they lie still unopened & unbroken up at all. By reason whereof, God's word may well be given us as a seed, but it shall do us no good, the devil will catch it away by and by, because it sinketh not into our hearts & our souls. That is the cause why I said that all that Moses hath spoken offrontlets, of bracelets, & of writings set up in men's houses, must be referred altogether to this, that we shall far neverawhit the better for the uttering of the Law unto us, nor understand any thing at all by it, until it have taken root in us, & that we have received it with hearty affection to give ourselves unto God.  
And yet is not all that we have to do, neither doth God think it enough that every man should endeavour to profit himself by it: but he will also have the fathers to teach their children. Wherein he showeth that (as I have said afore) it is not enough for us to serve our God during our own lives; but we must also provide that the seed of religion may remain after our decease. For we be transitory, & our life is but a shadow: & therefore inasmuch as God's truth is immortal, it is good reason that it should continue for ever, & that it should be preserved from hand to hand, & that men should put their endeavour thereunto. And specially when God hath given them children, it behoveth them to know that it is a treasure, and that they must yield an account thereof. For it is no small honour that God doth to men & women, when he giveth them children. They be creatures fashioned after the image of God, & we term them the seed of the Church. Now then seeing that God committeth them to our charge; it is good reason that we should endeavour to bring them up in such wise as God may be served by them, that when religion shall have continued her course all our life long, it may also hold out and continue still even after our death. But here we see our own negligence, or rather our lewdness. For we be not only slothful; but we see how the most part of us do shun & eschew (as much as we can) to be trained in God's word. If men be spoken to of it, it is a corsie to them, & if they perceive that there shall be talk of any good doctrine, they have no regard to come there. It is well seen that a number are worse than the Turks, & are so bewitched with their own fond opinions, that as soon as the bell tolleth to call & provoke us to come daily to the hearing of God's word, they go another way. And for proof thereof, what a number are there which withdraw themselves from it as much as they can? Yea & when they come, they stop their ears wilfully, because they be occupied about their wicked affections, and the devil hath so besotted them, as they find not any savour at all in any word that is spoken unto them, but are weary of it as soon as there is any matter spoken concerning God.  
As for the bringing up of children, the world sees what it is. Father's are loath to have their children better than themselves, for fear lest they should put them to shame. Forasmuch as they themselves have despised God all the time of their life, they be contented that their children shall despise him full as much or double: & if they happen to have any regard of the doctrine, it is but for fashion's sake, & by way of constraint. But we be so taught these things in this text, that it shall cost us full dear to have been so warned by God, if we regard not the things that he hath told us. Therefore let us be always careful to bear God's word in mind, assuring ourselves that although we have profited never so well; yet are we but in the way, & we must go on still; so as the once knowing of things is not enough for us, but we must be feign to be put in remembrance of them continually, & to be stirred up by God; or else we shall start away by and by. Now then let us think upon it, & let every of us have an eye to the charge that is committed unto him. Let such as have children bring them up in the fear of God, & let that be their chief care; for it is the best inheritance that they can leave them. For otherwise, although they leave them never so rich, and set them at never so good a stay; all must needs go to ruin. For God will curse all, if it be not grounded upon the pure religion. For whereas our Lord speaketh of going to bed, and rising up, of rest and labour: it is not for nought. For he showeth us that we have need of all the helps that can be, to put us in mind of his law. And therefore sith we see that by all manner of means we be turned away from the remembering of God, if the helps that are showed us here be not set still before us: these occasions ought to quicken us and stir us up thereunto.  
First of all then, whereas it is said; when ye go to bed at night, and when ye rise a mornings: it showeth us that we may well take our rest, and think upon all our bodily needs, so as a man may well seek his ease when he is weary of traveling & of following his business all day long: but if we be so careful to seek the rest of our bodies▪ is it not said also that the rest of our souls is to hear the voice of god? 
M●●. 11. ●●  If a man say, I have no leisure: hast thou no leisure to rise in the morning? Again, when thou comest to the table to take thy repast, hast thou not time enough to edify thyself in the fear of God? Moreover, when thou art about thy business all the day, or when thou art going a journey; must God needs be forgotten all the while? No: but yet do men always find lets to keep them from coming unto God. Indeed we may easily find trifling excuses to content men withal: but when God saith unto us, Go to, what have you to do all your life long? are ye so sore troubled that ye cannot spare a little time to exercise yourselves in my word? I give you time enough to follow your own businesses: and yet so as ye may bestow some time in the study of my doctrine: but you think not upon it: Nay rather you take occasion to turn away from it at every small let that can happen. And by that means you be hardened in all evil, so as a man cannot reclaim ye, but ye become worse than wild beasts. Thus ye see of what contempt and ungodliness we be convicted, when we benefit not ourselves by God's doctrine, wherein we ought to keep ourselves occupied at all times.  
Furthermore whereas he speaketh of talking of it; it is a rebuking of the wicked corruption that is among men, who never make an end of their foolish talk: but when they should speak of god, the matter must be cut off by & by by the waste, and they think it to be but matter of grief. Yea and they be not contented to use fond and foolish talk; but they do also use ribaldry & lewd talk, such as tendeth to the poisoning one of another. And therefore it is good reason, that God should tell us that the things which we have heard to day, had need to be brought oftentimes to our remembrance: and that God had need to quicken us up, so as we may be made to bethink ourselves; And that forasmuch as we be pulled back with such sloth, and we see ourselves are carried away with so great and urgent necessity, that our minds are given altogether to evil; insomuch that whensoever God allureth them to good, by and by they shrink away unto evil: we perceiving the same, should take the helps that God setteth down for us, in telling us that we must think upon his law both at our uprising a mornings, and at our going to bed a nights, & that we must talk of them all the day long. Let us assure ourselves it is not without cause that God spoke so to his own people; but that it is a general lesson for all men in all ages, and he speaketh not only to the rude and unskilful, that they should take those helps to refresh their remembrance: but he saith All of you, do it every one of you. He speaketh to those that ween themselves wisest. And therefore let no man think himself excepted here. Let such as have the charge of teaching others, understand that this is not spoken only to the rude and ignorant; but also to the intent that even they themselves should learn to rouse up themselves, and that all of us together should show ourselves so desirous to profit in God's word; as we may seek to be put continually in mind of it. And let us assure ourselves, that it is the chief thing wherein we ought to occupy ourselves, so long as we be in this world.  
And now let us cast ourselves down before the majesty of our good God with acknowledgement of our faults, praying him to bring us to such repentance; that being ashamed of ourselves, our only seeking may be to win his favour by fleeing to his mercy, and that we may attain thereunto by means of our lord jesus Christ, praying him not only to forgive our offences past, but also to correct them after such sort in us, as our whole seeking may be to obey him. And that in the mean while it may please him to guide us by his holy spirit, until he have brought us to the full fruition of the glory whereunto we be now going. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth etc.   

On Thursday the xxuj. of September. 1555. The Lxxviij. Sermon which is the fifth upon the eleventh Chapter.  
22 For if ye do earnestly keep all the commandments which I command you to do, and that you love the Lord your God and walk in all his ways and stick unto him:  
23 Then the Lord will drive out all these Nations before you, and ye shall possess Nations that are greater and stronger than yourselves.  
24 Whatsoever place the sole of your foot treadeth on, it shallbe yours. Your bounds shallbe from the wilderness and from Libanus, and from the River, even the river of Euphrates, unto the uttermost sea.  
25 No man shall be able to stand against you. The Lord your God will cast the fear and dread of you upon the face of all the Land whereunto you go, as he hath said unto you.  
WE have seen what promise Moses made to the Israelites: namely that they should possess the land which was given them to inherit. Howbeit forasmuch as their enemies might be a stop in their way, and it might well seem that God was not yet fully minded to perform that which he had said: he addeth further, that that let also should be taken away. As how? Even by this, that God would cast a terror upon all the nations whom he had erst condemned, so as none of them should be able to withstand the people that was so guided by his own hand. That is the effect of Moseses meaning in this place. And it is as much as if he had said unto us, When God hath once warranted us a thing, although all the lets in the world should encounter us, yet ought we not to doubt of his promise. For why? The things that may seem unpossible to men, are altogether in his power, because no creature is able to resist him. And therefore when we be abashed at the sight of the impediments that come before our eyes: we must fall to the considering of the mightiness of our God, which is able to overcome all things. So then let us mark well, that we must fully conclude with ourselves, that God is able to perform whatsoever he hath uttered with his mouth: insomuch that although all accesses be (in our judgement) foreclosed unto him; yet will he wade through them all by his power. And therefore let us not measure the effect of God's promises, by our own eyesight, nor by the conceit of our own natural understanding: but let us assure ourselves that he hath victory always in his hand, how much so ever the world set itself against him, and strive to stop the performance of that which he hath spoken.  
Herewithal, it standeth us in hand to apply this thing chief to our own strengthening: and forasmuch as we see the devil ever ready to hinder our welfare, yea and to disappoint it utterly: let us have this saying continually printed in our remembrance, that God which hath received us into his favour, and promised to lead us into the heritage of the kingdom of heaven, is the God of hosts and of victory, and that although all the furniture of hell do set itself against him, it is all noughtwoorth, but shallbe turned into smoke: insomuch that although we be driven to abide never so many assaults in this world, and that the devil never cease to practise one thing or other against us: yet are we sure that god will welynough work such devices, as we shall never be overcome, so he be on out side, as he hath assured us, so that we keep ourselves under his protection. And this is to be understood, not only of Satan himself, but also of all his upholders. For the devil useth all the means that can be; he hath all the wicked at his beck; he ruleth them and driveth them to all evil. Forasmuch therefore as they be led by the wicked spirit; they vex and trouble us as much as they can. But we have God on our side to fight for us, and we shallbe defended by his power. Wherefore let us not fear but that he will always give us the victory; though we be feign to endure much pain and trouble; for it cannot be but that in such encounters, there must ever needs be some terror, because we see that the wicked are always as hot as fire to annoy the children of God, and that as soon as they be able to stir but one finger, by and by they begin a new skirmish. Therefore must we bear it patiently, when soever it pleaseth God to exercise us after that fashion. And we must wait for the end which Moses promiseth here to the faithful; which is, that they shall always have victory of their enemies. And so we see to what end this doctrine is to be applied.  
Now remaineth to be noted also, that whereas God promiseth such things, he hath men's hearts in his hand: for he addeth the mean, which is, that he will cast our dread and our fear upon all our enemies. As if he should say, he will print his mark upon us, so as the wicked (be they never so full of rancour, and be they carried with never so great fury and rage) shallbe abashed, dismayed, & utterly at their wit's end. As to the worldward, they may well seem to have the hearts of Lions: but God will make them to melt away like water, so as men shall see with their eyes, that there is not so much as one drop of courage in any man, but so far forth as God giveth it them. And as for us; although we be afraid, and have not so stout a courage by nature: yet will God change us, & give us invincible constancy, so as although we had been men of war, and very valeant; yet should our manliness be nothing like to th● which he will make us to feel in ourselves, so we go not presumptuously to work, but rest upon him, seeking to be upheld by his hand and favour. The matter therefore which we have to mark upon that place, is, first that whereas our life is as a warfare, yet must we not be afraid, because god hath promised to fight for us. Yea, but we have to do with an overmighty enemy: and it is not one devil alone that we have to withstand, but infinite legions of devils. What can we do then, seeing we be so frail, and are tempted so on all sides, & (to be short) our safety is set as it were to the spoil? For what have we to defend ourselves withal? But we must have an eye to our god. I have told you heretofore, that it is not without cause that he entitleth himself to be the Gods of Hosts. It serveth to show that he will defend us in such sort, as our enemies shallbe disappointed. Although they advance themselves with never so raging violence, & that we be scared at their first alarms, yet shall we always get the upper hand, by the help of him which hath all power in his hand. And indeed we know that God hath his Angels, whom he hath ordained for our safeguard. 
Ps●. ●● He●. ●  He thinks it not enough to reach out his arm to help us, but he hath also uttered forth all his blessings, to fence us with them on all sides. Therefore let us trust to it, and let us walk on boldly through all the troubles that are prepared for us, not doubting but that we shall overcome them, having such a guide as is spoken of in this text.  
Again, let us also apply these things even to the necessities of this present life. Indeed the chief point is, that god should secure us to the intent we may finish the course of this present life. But yet must we be feign to be aided by him every minute of an hour, so as he lead us through the great number of evil ways which we have to pass, and preserve us from all dangers. So then we must be fully resolved of this, that God will not only give us victory in the end, thereby to bring us to the kingdom of heaven; but also will help us continually in this world, so as we shall wade out of all the troubles and perplexities wherein we be; insomuch that even when we seem to be utterly overwhelmed, he needeth no more but to reach us his hand, and by & by we shallbe afloat again. Moreover let us assure ourselves, that seeing God hath promised us such victory against Satan and our Ghostly enemies: 
Rom. 16.20. & Eph. 6.12.13.  men also shall not be able to prevail, when they set themselves against us: but although the whole world be bend against us and at deadly food with us; yet ought it to suffice us, that God is favourable to us. For inasmuch as he hath promised that all their practices which they attempt shallbe to no purpose, and that he will turn them upside down: we may well be quiet, and tarry his leisure still with patience; and although we be abashed for a time, and perceive not that God intendeth to work according to his sayings: yet let us stand steadfast in his doctrine, until he have showed us the effect of his truth. That is the way for us to despise and defy all the wicked that seek nothing else but to destroy us. They be like a sort of mad dogs, and when they cannot bite they will bark. They have their throats always open, and their teeth always sharpened, & their paws are always in a readiness, so as whensoever God letteth them lose, they be crueler than Lions or any other beasts. Let us stick always to this that our Lord hath taken us into his protection, and that when the wicked have done what they can, in the end they shallbe overthrown and all their attempts shall come to no purpose or effect: That is the thing which we have to remember here. Notwithstanding, forasmuch as it cannot but be a trouble and vexation of mind unto us at altimes, to see what power our enemies are of, and to see how spiteful they show themselves against us; let us have recourse to that which is said here, namely that God hath men's hearts in his hand. And therefore be the pride of men never so great, and their stoutness such as were able to make the air and the world to tremble: yet let us assure ourselves that our Lord will turn it into fear and cowardliness, so as the parties that would needs be so feared of others, shall in the end have less courage than women and children. For why? it is God that giveth men courage and constancy: and it is he that bereaveth them of it again when he lifteth. Now than if we be fully persuaded and resolved that our Lord bridleth men's hearts: we will not doubt but that he will always give us victory against our enemies; and it is the point which the scripture standeth expressly upon. And to the intent we may know that men have not one spark of prowess or manhood in them, furtherfoorth than god giveth it them, 
Prou. 21.1.  Solomon saith expressly, that the hearts of kings are in the hand of God. It should seem that though all the rest of mankind be in subjection and bridled; yet kings be exempted from the common array: for no man dares once open his lips against them: & when they have once spoken the word, by and by it must be put in execution. It should seem therefore that they have a prerogative above all the world beside. Yea, but like as God maketh the rivers to run here and there, and turneth their streams which way he lifteth: so also doth he hold the hearts of kings in his hand saith Solomon. And what shall then become of the little Goslings when they perk up, & have no power nor strength at all? Shall we be dismayed at their threatenings? The thing then wherein we must trust, is our yielding of the honour to God which he requireth at our hands, to wit, that it belongeth to him to give men courage when they be fearful, & to daunt the courages of such as areas lusty as if they had the thunder & lightning at their commandment: for God will so cut their combs, as they shall not know where to become, but be utterly dismayed, so that in steed of the stoutness which they had showed before; there shallbe nothing in them but weakness and fearfulness. After that manner must the faithful assure themselves. For otherwise what will become of us? In what taking are we? As I said afore, we be hemmed in on all sides by Satan & his underlings. 
1. Pet. 5.8.  There is not that minute of an hour, wherein we have not somewhat to be afraid of: a thousand dangers beset us round about: & therefore what will become of us, if we be not so fully persuaded of this doctrine, as to make it to serve us for dyches & rampires, to hold out all the assaults that our enemies make upon us? And so, forasmuch as our life is full of unquietness, & we be threatened with many sorts of death, so as we cannot step forth one foot but we shall meet with some mischance or other, specially considering the means which the devil hath to annoy us withal, & the endeavour which he putteth thereunto; & also considering the multitude of the wicked, whom he driveth forward & carrieth headlong: let us put this lesson in ure, that the god of hosts who hath the victory in his own hand, is on our side & will defend us, so as we shall not be overcome, but be preserved & defended by his power. Have we this once well printed in our hearts, we may go on boldly: and though we see men never so full of pride that they spew it out ag●in, and so spiteful that they could find in their hearts to eat us up at one bit: let us not pass for that; for God will strike them in such a fear, that they shallbe daunted and discouraged; and although we have neither sword nor staff, yet shall they be vanquished by themselves, & not perceive why nor how, but only by Gods secret working. Let us look upon it, & experience will show us that God meant not to beguile us when he behighted it us with his own mouth. But our own unbelief & lewdness, suffer us not to perceive the thing by experience which is spoken here. We can well enough make our complaints and say; how happeneth it that God giveth such prowess to our enemies? how happeneth it that we be so cowardly and forlorn? We can ask such questions well enough. But we consider not the cause of them: & yet it is in ourselves: & our enemies have none other power, than we ourselves give them: and I say the same of Satan▪ as well as of all his underlings. For when we forsake our god it is good reason that we should be disfurnished of his help, and that he should let us alone like poor forlorn caitiffs looking on either side of us, & not espying any remedy to resist our enemies withal, because we be bereft of the guard and invincible fortress that God promised us, 
Exod 32.25 & Psal. 106.23.  according as it is spoken of, both in Exodus and in the Psalm, where it is said that the people were disappointed of their strong hold, when they had once forsaken God. I pray you if we stand not in awe of God, is it not reason that he should make us afraid, both of men & beasts, yea and even of a fly when it doth but fly by us, 
Levit 26.36  as the scripture telleth us? Behold, our God offereth himself in his majesty, requiring that we should do him homage, by humbling ourselves unto him, 
1. Cor. 6.20.  and by offering ourselves both body & soul in sacrifice to him, that he may possess us: & we despise him, making but a mock at his holy word, so as he cannot get any service at our hands, for we strive against him like wild beasts. Seeing that this is apparent, is it not reason that he should chastise us, by making us to stand in fear of men? Yes: for what are we? Behold I am scared & made afraid, at the peering of a worm that doth but put up his head at me. I need not to seek far to know the cause thereof. Let me but consider whether I have behaved myself well towards my God, in yielding him obedience in all things. Nay contrariwise, I have turned away from him, and moreover I have played the rebel, I have leapt beyond my bounds, and to be short, I have fought against him: and therefore I must not think it strange, if I be afraid of men, which are nothing. Verily God will yet more laugh our pride and overweening to scorn. For he will make us to quake at the falling of a leaf from a tree. To be short, as Solomon says, we shall flee when noman followeth us: 
Prou. 28.1.  every little noise shall make us to think that we be pursued with main strokes. Verily it is a singular gift of God to have quietness of conscience, so as we may be assured of his defence. And on the contrary part, if we be not under his protection, we shallbe dismayed without any cause on man's behalf, only because we have God against us. And so the cause why our enemies do so trouble us as we wot not where to become; is that we regard not our god. For is it reason that he should be our friend when we be not on his side? No: but he must rather set himself against us. And that is the cause why Moses both in other places, and specially in his song that is in the 32. Chapter, 
Deut. 32.30  saith, How could it be that a hundred of you should flee before one man, and that a thousand of you should be chased by a hundred of your enemies, if it were not for that the Lord hath forsaken you, and delivered you as prisoners into your enemy's hands? Consider then (saith he) that when ye be afflicted by your enemies, it is for that your God hath appalled you. For you be not worthy that he should put his power into you, or utter it in your behalf. And therefore whensoever we stand too much in fear of our enemies, & are so dismayed that we can hardly call upon God, but are overwhelmed with distrust and vexation of mind: let us understand that God hath withdrawn himself from us, and hath left us destitute after that fashion, because we be turned away from him, and have shaken off his fear, and not stood in awe of him as we ought to have done, in respect whereof he threateneth us by men, & maketh us to feel our own wretchedness, to the intent we should return unto him. Furthermore he showeth well by the sequel, that his promise was not in vain. What a proof was there thereof, at the entering of the people into the land of Chanaan? For they had such a multitude of enemies, as might have made them all dismayed. But what for that? God himself fought for his people. And that did the poor harlot well perceive, when she said to the men that were come to spy out the land, 
Ios● 2.2. ●  I know that your God is the God of heaven and earth, which reigneth over all. And for proof thereof, I see that all the inhabiters of these countries, are astonished at the only fame and report of you, wherewith they be discouraged, that they be as good as vanquished already. She attributeth this indeed to the wonderful working of God. Now seeing that this silly woman, having but a little taft of faith, did lay so sure hold upon it: I pray you ought not we to behold the strength much more openly, which our Lord promiseth us here, which is, that he will cast a terror and fearfulness upon all those that are much stronger & mightier than we? It is said that even when God setteth his mark upon kings & princes, 
〈◊〉. 1. ●  the brute beasts which have no reason do stand in awe of them. And why is that? Because God worketh by a secret means unknown to us. If our lord had not such power to inspire men withal; surely principalities & seniories could not continue one minute of an hour. Nowthen seeing that God imprinteth such a mark, that he maketh not only men but also beasts to stand in awe, & to be subject to those to whom he hath committed the sword of justice: let us note that if we be his children, we shall also bear his image; insomuch that if we be under his tuition, we shallbe defended in despite of our enemies: yea & we shall be feared, so as we shall perceive by the effect, that it is long of none but ourselves that we be not succoured by him, and that although our unthankfulness do beat back his hand, yet doth he overcome us with his infinite goodness. For we see that although the wicked have the Law in their own hand; yet notwithstanding they be so abashed & dismayed, that they be quite and clean without heart. We must needs see it, or else we be duller than blocks. For our Lord hath wrought with such power, that though we were blind, yet we might grope it with our hands, namely that God hath daunted those that thought to have cut the throats of his children, even when no man durst lift up his little finger against them, insomuch that when they thought themselves to have won the goal, than were they seen to be so stricken down & discouraged, & cast into such fear & perplexity, and so at their wit's end, as they witted not what to do nor where to become. Indeed they had the Law in their own hand (as I said), they had practices and devices enough, and the world sees that they had neither uprightness nor faithfulness in them. But yet howsoever they fared, they were discouraged, & were made to stand gaping & gazing one upon another, & could not tell what to do for fear Hereby we see that our Lord not only held their hands tied; but also bereft them of heart; so as he disappointed them of wit & reason, by reason whereof they were so dulled, that there was less skill in them than in little babes, yea or even in beasts. Ye see then how it is goodly proof of that which is promised here: so as if we yield god his due honour, we should be the more stayed under his protection, to walk on continually, yea & to keep ourselves from stepping out of the way.  
Now let us take good heed to that which I have said, namely that such as do so go astray & give themselves to naughtiness, have not the protection which our Lord hath promised: for they go wilfully to cast themselves up as it were to the spoil. Therefore it is good reason that God should forsake them, & that they should find themselves to be taken unprovided. But if we walk in humility, & seek to be always guided by the hand of our God: then let us hardily put our trust in him, and we shall ever be maintained. Although men gape upon us like Lions with open mouth; & although we have not wherewith to resist them: yet will God be able enough to beat them back. We may be driven to fight; but in the mids of the encounter we shallbe sustained as God hath promised us, and that will be an invincible fortress unto us. That is the thing which we have to remember upon this place.  
Yea and Moses saith expressly, People or Nations that are mightier and stronger than you; to the intent we should not make comparison with the things that are seen, to think that God will not help us except there be some natural means, or some worldly entrance. No no, we must not be at that point: but we must consider that his power is infinite. Therefore we do him great wrong, when we restrain his power to that which our senses can attain unto. Nay, when our enemies are too strong and too mighty for us, and when it seemeth that they be ready to tread us under foot: even than must we persuade ourselves that God will utter his power to succour us. And therefore let us go on boldly, at leastwise so there be no presumption in us, and that we be not stubborn against our God. For there are two things which are very requisite for us. The first is that we give over ourselves wholly to the serving and honouring of our God: & secondly that we put our trust in him, and stick unto his promises, not doubting but that he will give things a good end, though they seem utterly past all hope. Thus you see in effect what we have to remember upon this lesson.  
Now immediately Moses addeth, That wheresoever the people set their foot, they shall possess the whole land, from the wilderness unto Libanus, and from the great River Euphrates unto the Sea. For those were the bounds & borders which God had promised to his people, as appeareth in the person of Abraham. For the promise that is made here is no new thing, 
Gen. 13.14.  but a ratifying or confirming of the same thing that God had spoken long afore. As if he should say, nothing shall bar you from enjoying the heritage that I have assigned you: stick you to me, & I will perform whatsoever I have said unto you. True it is that if ye have an eye to the great number of Nations which you have to overcome; ye may be so scared as to say, How shall we now do? Indeed we be a great multitude of us; but what are we in comparison of our enemies, which are men exercised in feats of arms, & huge men like giants? as we have seen already heretofore. Again they be nestled already, they have their towns well fortified, and when we shall have taken a two or three hundred of their towns, yet is it nothing in respect of the rest, but our enemies will be continually both before us & behind us. Ye see then that these were things that might well have made the people afraid. But it is said unto them; Although the land be never so large, although ye have never so many cities to take, and although there be never so great a number of battles prepared for you: yet settle you yourselves upon the promise of your God, for he can skill welynough how to perform the thing that he hath spoken. Shut you your eyes against all likelihoods of things that may daunt your courages, and open your eyes to behold the inestimable power of your God, & doubt not but he will show himself faithful. Now we see whereat Moses amed. But yet was not this thing accomplished to the full, until the reign of David & Solomon. For although josua made partition of their portions, & god appointed him to that office: yet were the unbelieving people mixed still with the Jews; and (which worse is) whereas they should have rooted them out quite & clean, & have had peaceable possession of the land: they paid tribute to their enemies, which held them in bondage like slaves & fleeced the wool from their backs. 
judg. 3.8. & 13.1.  They were vexed in such sort, that they were as good as slain quick, & they endured such cruelty as was pity to see. It should seem therefore that God kept not touch with them. But here is an excellent goodly text, to open unto us the thing which I have expounded afore, and which will come to be spoken of again. It is said that God will give his people the victory, conditionally that they keep all the commandments which are enjoined them. God tieth it with a condition. Do whatsoever I command you (saith he,) & then shall you find my power to be such, as your enemies (do what they can) shall not be able to prevail any whit against you. Now let us see if the jews were able to perform all God's commandments. Nay, they were utterly disobedient unto them. And we also cease not to take the clean contrary way to that which god teacheth us & commandeth us until he have reform us by his holy spirit. 
Ro. 7.19.23.  Ye see then that the jews were disobedient unto god, & therefore were disappointed of his promise. Yea, but yet for all that he ceased not to make place for his own mercy still by means of their lewdness. For although their enemies pricked them like thorns; yet they held still the possession of the dwelling place that God had appointed them. Truth it is that it is said expressly, forasmuch as ye have behaved yourselves lewdly, 
josua. 23.13  and provoked your God, by refusing to go forward when he was ready to guide you: therefore shall you not overcome your enemies, but they shall remain still, and be as thorns in your sides, & as wasps to sting you, yea and they shall even pick out your eyes, because ye have not taken courage as ye ought to have done, nor submitted yourselves to God, to go forward at his commandment. Lo what threatenings are made unto them: & they perceive them wellenough: and afterward they become subject unto them, insomuch that they were fain to bear charges & tributes even till they groaned again. But our Lord having chastised them so many ways, did afterward ●hew unto them, that he failed not to pity them still; for he raised them up such men from time to time, as saved them from their enemies. And so howsoever the world went with them, they still enjoyed Gods gracious gifts, at leastwise in part: not that they were worthy of them, 
2. Sam. 7.10.11.13.  but because God's will was to be as good as his promise, so as men might not be disappointed of it through their own lewdness & unthankfulness. In the end, David and Solomon obtained the promise, so as God by their hand did set the people in full & perfect liberty, & their kingdom was perfectly established, because god had so promised. But we must note, that David and Solomon were a figure of our Lord jesus Christ: and we be sure that it is long of none but ourselves, that God showeth not himself bountiful & liberal to the uttermost. For if we obeyed him according to his commandment; we should want nothing, but we should even in this earthly life feel his drawing of us unto everlasting salvation. And forasmuch as he is the fountain of all goodness, he would give us such abundance of all things, that we should have all things at will; and we should pass through this world as through an earthly paradise, and afterward attain to the kingdom of heaven that is prepared for us. Lo how God offereth himself unto us in his law: but yet with condition that we do whatsoever he commandeth us. But we be so far off from doing it, that we drag back from it, and there is not that thought nor that affection in us, which is not enemy to God & his righteousness. By reason whereof, 
Rom. 8.7.  in steed of the enjoying of his benefits which he hath promised in his Law, he is feign to become our enemy, & to arm himself against us, and to consume us till we be utterly come to nothing. Sometimes he thundereth in such sort, that we be overthrown in the turning of a hand. And whereof cometh that? Even so it must needs be: for (as I said afore) god showeth himself liberal towards us & uttreth his great treasures towards us. But what? Our hearts are shut & locked up. And therefore must we needs be bereft of them, and feel the pain thereof; we must be so vexed as we may groan again, & be in such anguish of mind, as we may not wot where to become. Yet notwithstanding, if we be his, he never faileth to mingle some sweetness continually with the corrections that he sendeth us. True it is that he beareth with the wicked, and with such as are utter castaways: but yet in the end he is terrible to them, and dealeth not in such wise with them, as he doth with those whom he intendeth to reserve to himself. Although that naturally all of us be disobedient unto him, yet ceaseth he not to have pity upon us: and although we feel sore blows at his hand; yet doth he show us therewithal that he is not minded to root us out utterly. But surely we should continue still in our sins to the end, yea and rot away in them▪ were it not for his raising up of the promised David, that is to say, of our Lord jesus Christ. For by his means we recover that which we had lost by our own sins, and so ye see how jesus Christ setteth us in possession of the heritage that was promised us by the Law. Yet notwithstanding we should be disappointed of it, and it could not belong unto us, unless that jesus Christ had as well made us partakers of the benefits of God his father in his own person, as redeemed us in our own persons. Now then, we recover all this in him, whereas erst we were quite & clean bereft and cut off from the enjoying thereof. Therefore let us mark well, that whereas God made so many & so large promises to the jews in his law, upon condition that they should keep his commandments: he meant to show that the same took no place, until the kingdom was established in the person of David. And therefore we must not allege as the beastly Papists do, who say: Tush, God promiseth us this and that, if we keep his commandments; therefore it followeth that we win God's favour by our own deserts, and that we purchase the kingdom of heaven, and are able to attain salvation by our own obedience; for God hath an eye to yield unto every man according to his desert. They show fulwell, that they never understood one syllable of the holy scripture. And even this text without going any further, is enough to bewray their beastliness & ignorance. True it is that God promised his people that they should enjoy the land which he had appointed unto them: but the performance thereof was to be deferred to the reign of David. Whereupon let us mark how it is our Lord jesus Christ which maketh the promises of the Law available towards us, so as we shall not be disappointed of the things that are contained therein. And indeed, that is the very cause why the promise is made expressly to David & Solomon, as it had been made before to all the people. And this serveth well to make the doctrine yet plainer which I come to treat of. For there are two sorts of promises in the holy scripture. The one is; He that doth these things, shall live in them. The other is, He that believeth in the son whom the father hath sent, shallbe saved. Lo here two promises, between that which it behoveth us welto put a difference: for they be far unlike. When God saith, He that doth these things: he bindeth not himself to us but with an if, namely that we discharged ourselves by performing his Law; and that, not only in part, but throughout and perfectly. But no man is able to do that; and therefore ye see we be shut out from all hope, and we cannot look that the promise should be of force any more towards us, because of our default. For God continueth always faithful, but we suffer not his goodness to come unto us. Now when he seethe us so bereft of all his benefits; he findeth another now remedy for us, which is this: 
Matt. 28.18. 2. Cor. 4.46 Colossi 2.9. 〈◊〉. 1.2.3.  Lo here my son who is universal heir both of heaven and earth; he holdeth all the world in subjection, he hath the whole fullness of the Godhead enclosed in him, my image shineth most perfectly in him: which is showed soorth in his Gospel: and therefore they that are members of his body, are made partakers of all the benefits which he hath in him. That is the way for the promises to have their effect and force in us, and not to look simply to the doctrine of the law. For when God said, I will give you the land: to whom spoke he? To all the people. But yet with condition, if ye keep my commandments. And that was made void. As how? Because the people were disobedient, and kept not covenant with God. And so ye see that the whole covenant was broken, so as God was set free again, and no longer bound unto them, because it was tied to a condition. What doth he then? He sends us a king to whom he sayeth▪ I will give thee the land for thine inheritance. He useth the self same words that are set down here by Moses. I will give thee the land (saith he) for thine inheritance, from the wilderness unto mount Libanus, & from the river Euphrates to the great sea. And to whom doth God give it? To David & Solomon. True it is that he had given the same land afore to all the people; but the people were banished from it through their own fault. And was it then but for one only person? was it the worthiness of David or Solomon that made God willing to give them the thing which he had promised to all the offspring of Abraham? No: but it was because they were a figure of our Lord jesus Christ. And in very deed when the Prophets intended to assure the people of the quiet state that was promised to them, and of the enjoying of the land: they said, I will raise you up a David. Now then, Gods offering to lay forth his riches to all men without exception in his law, to maintain them withal in this present life, is as if he should say, whatsoever I have promised to give to the fathers of old time, belongeth to you also, at leastwise if ye obey my law thoroughly in all points, & not by pieces & starts. But we be so far unable to discharge ourselves of that duty, that we fall to despising of God, so as he is feign to show himself an enemy unto us. That is all that we be able to win by our keeping of the law, if we will needs stick simply to it as I said afore. Nevertheless there is this other remedy for it. When our Lord jesus Christ cometh forth & reacheth us his hand to pull us to him; then we find that he is not without cause termed the universal heir of all the goods which God his father hath. And his possessing of them is not for himself: 
〈◊〉 1. ●. & 17  for he is lemma selfsame essence with God the father, he hath been the God of glory at all times. 
1. Cor. 2.8. Matt. 28.18. Phil. 2.7.9.  But in this flesh of ours & in our humane nature wherewith he was clothed, he was ordained chief king, and the dominion of the world was given unto him, even as well in heaven as in earth. Now than if we be once graffed into his body, and perfectly made one with him; then shall we recover that thing in him, which we cannot obtain by our deeds & deserts. And then shall we see that jesus Christ being raised again unto glory, will of his goodness draw us after him, to make us partakers of all things that he hath.  
Furthermore, the telling of this thing unto us is not to give men scope to do evil; but we must mark that when God reserveth us to himself to put us in possession of his goods, he doth also reform us by his holy spirit. Yet notwithstanding, all that ever we can do, albeit that we be governed by God & have a good will to serve him, is of no value at all if it be esteemed of itself: but yet for jesus Christ's sake God will accept us and our works, and the inheritance shall abide sure & steadfast unto us: for we must not be afraid but that we shall attain unto it. It is not given us for our own sakes, but because we be partakers of our Lord jesus Christ, & receive the grace that he hath purchased us, so as we be reconciled to God by his death & passion, in respect whereof he is merciful to us, & we be sure of the forgiveness of our sins, because all our spots are washed & scoured clean away. Although there be sins & imperfections in us, which might make us blamable before God; yet are we justified and brought into his favour again, when he hath once renewed us by his holy spirit. Therefore if we go that way to work, let us not doubt but the promise shall stand fast, so as we shall feel the effect & force of it to our salvation. But in the mean while let us not glory in ourselves, for there is no matter nor cause why we should do so.  
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, yea and so to feel them as that misliking and condemning ourselves for them, we may submit ourselves to our Lord jesus Christ, beseeching him so to reform us by his holy spirit, as God's image may shine forth in us, and we not fail to continue in the possession of the heritage which he hath promised us, because it is not grounded upon our own works & deeds, but upon his freebestowed goodness. And moreover let us pray our Lord to be so gracious to us, as to give us such strength while we pass through this world, wherein we have a great sort of enemies to fight against, that we may get the upper hand of them, & be always certified more and more, that he is near at hand to such as call upon him & submit themselves unto him, that by the means he may continually be glorified at our hands, & that it may appear how he will always uphold us, if we fight under his standard. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

On Friday the xxvij. of September. 1555. The Lxxix. Sermon which is the sixth upon the eleventh Chapter.  
26 Behold, I set before you this day a blessing & a curse.  
27 A blessing if ye obey the commandments of the Lord your God which I command you this day.  
28 And likewise a curse if ye obey not the commandments of the Lord your God, but turn out of the way which I command you this day, to go after strange gods which ye know not.  
29 And when the Lord your God shall have brought you into the land which thou goest unto to possess it: then shalt thou set the blessing upon mount Garizim, & the curse upon mount ebal.  
30 Are they not on the other side of jordan, on the west side in the land of the Canaanites, which dwell in the plain over against Gilgal, beside the grove of Moreh?  
31 For ye shall pass over jordan, to go & possess the land which the Lord your God giveth you: and you shall possess it & dwell therein.  
32 Take heed therefore, & perform all the ordinances & laws which I set before you this day.  
THE protestation that Moses maketh here, serveth to show that men themselves are the cause of all their miseries, & that it is not for them to seek the blame thereof any where else. And on the other side, that when God declareth his will unto us, the way of welfare is showed us, & it is long of ourselves that our life is not happy in all respects throughout. So then, the meaning of Moses is, that God doth men a singular good turn, when he vouchsafeth to teach them by his word. For when they have the record of his will, it is as good as a showing of them how to attain to salvation, & how to prosper in this transitory life. Contrariwise also they be warned that if they far not the better by the doctrine that is delivered unto them, unhappy are they, & they have not cause to complain of God afterward as though it were long of him; for they had choice. Therefore when we have been instructed in God's word, & known the true & pure religion: if we hold not on through out, all the blame is to be laid upon ourselves. For God had showed us the good way; & we held it not, ne kept ourselves in it. Needs therefore must we be barred from all excuse, and God must hold us as convicted for that we had lever to perish wilfully, & to go to destruction, than submit ourselves to him who was willing to have led us to life & salvation. For this cause Moses sayeth, Behold, this day do I set before you a blessing & a curse. As if he should say; Bethink yourselves: Seeing that God hath commanded me to publish his law, it is not for you to fall asleep: For on the one side he showeth you how you may prosper all your life long: namely by obeying him. On the contrary part think not to scape scotfree when ye shall have disobeyed your God; such unthankfulness shall not abide unpunished. For God must needs be revenged of such as have refused his doctrine & made no reckoning of it.  
So then, first we be done to understand that the having of the knowledge of Gods will is an inestimable treasure. All of us are desirous to lead a happy life, but there is no mean for us to attain to it, unless God open us the gate to come unto him. If it be alleged, How then? Shall not men be blessed, if they endeavour to do well? Will not God accept all their service when he sees them go on with a good intent? Let us mark first of all, that men may (to their own seeming) have as great devotion as is possible, & yet they shall but err. To ween that we do well is not all that we have to do. We must be sure that the way which we take is no bypath, but the way that leadeth strait forth unto God. Ye see then that we cannot be sure of any blessing, that is to say, that our lives please God, and that the service which we do him is well liked of; until he have showed us what he requireth & what he alloweth. For so long as we walk after our own imagination, we go the clean contrary way; & in stead of going forward we go back. Mark that for one point. Again, for the second point, when we have done all, yet is God nothing beholden to us for it. What oweth he unto us? [Nothing.] Now than all that we can hope for is by reason of the promise that he maketh unto us, & by telling us that if we keep his law, we shall not lose our labour nor be disappointed, but we shall have a good reward at his hand. God's saying so, is the ground from whence the blessing springeth that Moses speaketh here. And it is the same thing that S. Paul telleth us, 
 where he presupposeth that even before the law, men could not deserve any thing: & not without cause For if we had done all that which were possible for us to do, (as I said afore) were it possible for us to deserve aught at God's hand? No: for we own it him every whit of it, & he oweth nothing unto us. And so ye see why Moses sayeth here, that when the law was published, then was a blessing set before the people. As if he should say, Heretofore ye have known no rule, ye have been as the wretched infidels which go on at all adventure & have no certainty to trust unto. But now hath your God gathered you to him, & showed you the right way. Therefore the way for you to lead a happy life is to obey the will of your God.  
Also here is a promise added to it, whereby the people might be in the better hope that God would bless them. It is all one then with that which I have told you already, namely that God is very gracious to us, in showing us after what manner we ought to lead our life. For without that, we might martyr ourselves as much as we lifted, & yet it should be to no purpose. Wherefore let us beware that we receive the word the more reverently which is preached unto us in his name, specially seeing it bringeth us a blessing, not only in that we learn thereby to know what Gods will is, & how to live in his favour; but also for that he bindeth himself of his own good will: insomuch that although no duty compel him thereto; yet vouchsafeth he to covenant with us in such sort, as we shall not serve him in vain. But here a man might cast a doubt, how it cometh to pass that Moses speaking of the law, saith that he setteth forth a blessing? For (as was declared yesterday) whatsoever God promiseth us in his law, we far never a whit the better by it, because of the condition that goeth with it, which is that the promise of his blessing is tied to performing of his commandments. But no man doth that; & therefore are we all disappointed of the promise of the law, by reason of the unpossibilitie of the condition. It should seem then that Moses speaks to no purpose in this text, in promising a blessing to the people. And in deed we hear how S. Paul speaketh of it. 
Rom. 4.15. & 7.14.  He saith that the law bringeth nothing but God's wrath & vengeance; for it rebuketh every one of us, so as there is none of us all that is righteous, neither hath ever any man been. All of us than are convicted by the law, 
Psal. 14.3.  as transgressors against God's righteousness; & so be we in danger of endless death. Sith it is so: it followeth that the law of itself can do no more but show us that we be accursed of our God, & that he is our deadly enemy & must needs be our judge. And where is then the blessing that Moses speaks of here? The answer hereto is this; that if we look no further but what we be in our own froward nature, in respect of the sin that we have drawn from Adam: the law can do nothing but curse us. For whereas God showeth us what our righteousness ought to be; if we fall to the examining of our lives; we shall find that we have offended him in every point, & therefore we be passed hope. Yea, but that springeth not of the nature of the law, 
Rom. 7.14. & ●. 7.  but of our own sinfulness, in that we are stubborn against God, so that in steed of obeying him, we endeavour altogether to follow our own wicked lusts. The law then as in respect of ourselves, bringeth nothing but wrath & death. But as in respect of itself, surely it bringeth blessing. For were we as we ought to be, that is to wit, were we so sound & uncorrupted that we were as thoroughly disposed to serve God as was our forefather Adam by creation before his fall: the law should bring us his blessing. For why? It showeth us that we must love God with all our heart. When we be once joined unto him, & when we be once knit unto him in all perfection of goodness, of joy, of life, & of glory; then shall this saying be found true. For were we of nature good & right, we should be answerable to this doctrine, & we should observe it: & so should this blessing be performed towards us. Whereof is it long that as now the law bringeth us nothing but death & damnation? Even for that we be not able to receive the promises that are contained there. Our Lord saith, Come ye to me, & I will fill you full of all goodness; & we shrink quite & clean from him. So is it not long of the doctrine. Whereof then? Even of ourselves. Where is the fault to be found? In the law? No: but in our own selves. Now then let us mark, that whereas Moses protesteth here the he setteth a blessing before the people, his so doing is not without cause.  
But here it might be replied, that although our own sin be the let that we be not made partakers of the blessing that is behighted in the law to enjoy it; yet notwithstanding, for as much as we be utterly excluded from it; it is in vain for him to say, I set before you a blessing. That is not so: For we have two points to note. The one is, that Gods speaking after that manner concerning his word, is to the end that we should have it in reverence & estimation, & also love it & set our hearts upon it; & moreover fall to the considering of our own cursedness, so as we might be humbled & cast down, & be sorry when we see our benefit turned to our bane, & our life into death because we be not disposed to receive it. But God shall have won nothing at our hands by letting us alone there: we must be feign to go one step further. Forasmuch as we see ourselves bereft of the blessing of the law so long as it continueth but a dead letter; 
2. Cor. 3.6.  that is to say, so long as it doth but only tell us what we should do, & giveth us not power to do it in deed: we must resort to our Lord jesus Christ, whose office is to write the things in our hearts which God had written in stones, 
2. Cor. 3.3.  that he may make us willing to obey, in steed of our swerving aside to the contrary. Again, our Lord jesus Christ hath deserved this blessing for us; that we might henceforth be received into favour for his sake, & our works be accepted at God's hand though they be nothing worth of themselves. For we come not as every man in his own person, nor as they that had performed the law themselves: but we come in the name of our Lord jesus Christ, as members of his body. Ye see then that the blessing is performed in us by seeking the remedy which we want, which is that whereas God hath promised to bless men upon condition, forasmuch as the same booteth us not, there is added another point of favour, which is that he receiveth us for his sons sake, 
jer. 31.34. & 36.26.29.  & writing his law in our hearts, imputeth not our sins unto us; by means whereof we fail not to be partakers of the blessing that is contained here, though we be not able to perform the law, but that the same pass our ability. Mark that for one point.  
Now let us come to that which Moses saith concerning the curse. He saith that like as the law offereth us God's favour, which is the blessing that tendeth to our welfare; so also we must not set light by the threatenings that are set-down there. For if we give deaf ear to Gods speaking, so as our hearts rankle against it through stubborness, or that we play the scoffers which turn all things to laughter: 
2. Cor. 2.15.16.  let us bear this in mind, that howsoever the world go, God's word shall either be our life or our death, there shall not so much as one word thereof fall to the ground. Such as benefit themselves by the things that are told them on god's behalf, shall find that the doctrine serveth to their salvation: And on the other side, the despisers thereof, & such as refuse to be taught by it, must yield an account thereof, and they shall feel that no one jot of it shallbe lost, neither is to be despised. For should the thing be undone & vanish away without effect, which passeth out of the mouth of God? No. And therefore let us mark well, that if men cannot find in their hearts to use God's doctrine to their benefit when he sendeth it unto them; it shall turn to their everlasting death, & their damnation willbe doubled, because they held scorn of the benefit that was proffered them. And this is very needful for us. For we see how men dally with God's word; & they that cast it not quite & clean away, do think themselves to be more than half perfect; because they become not utter enemies to fight against it, they bear themselves in hand that God ought to hold himself contented with it. But think we that God will suffer so good a thing to perish? He offered us life, and we refused it: and doth not such unkindness deserve horrible vengeance? Again, God setteth more store by his own honour, than by the salvation of our souls. And good reason it is that he should. Now he hath showed us after what manner he willbe glorified by us, & we make no account of it but reject it utterly. And therefore let us consider well, that if we receive not the blessing of God's word, that is to say, if it serve not to reconcile us to him, that we may take him for our father: we must (spite of our teeth) feel him our judge, & his word must condemn us. Whereas it should have been a witness of his love towards us to bring us to salvation, & to the inheritance of the kingdom of heaven: it must become an indictment to pass upon our lives, so as we shallbe accursed in this present life, & after our death God's vengeance shall pursue us for ever, because we obeyed not gods word when it was preached & set forth to us.  
Now then, seeing that God telleth us that this is the convenient time, 
Esa. 49.8.  & that he calleth us unto him: let us learn, let us learn I say to go to him and to make haste, lest this threat light upon us, that we be cursed for our wickedness, in that we listed not to receive the benefit that was offered us. And specially nowadays we ought to be the more provoked thereunto, because our fathers of old time had not the like occasion. It is true that Moses might well say he offered the blessing to those people in the law: But we in these days have the blessing set forth more openly in the Gospel. The promises at that time were dark, & they pointed at jesus Christ, howbeit a far off. They yielded some small taste of life; but we at this day have our fill of it, so as god giveth us even his hart there without omitting of any thing, to the intent to make us to perceive his inestimable love, thereby to draw us & to win us unto him. Sith it is so, that the law showeth us it aloof, & the gospel bringeth it nearer to us: let us not be so froward as to shrink away as though we would needs spite God of purpose to be cursed: but let us rather embrace the blessing which costeth us nothing as they say: For there is no more for us to do but to receive it willingly, according to the promise which he maketh us, saying: Open thy mouth & I will fill it. 
Psal. 81. ●●.  And for the same cause also doth S. Paul say, Now are the acceptable days, now are the days of salvation; showing how the same is to be applied to th● preaching of the Gospel. His alleging of that text of esay's is as he should say, Our Lords desire is nothing else but to do the office of a saviour among us: & therefore suffer him to show himself such a one. Again, let us understand that we need not to seek far for him; for he offereth himself to us before we once think of him, to make us perceive his fatherly kindness & goodness. And on the contrary part, when he threateneth us & is minded to make us feel his rigour; he runneth not upon us at the first dash, neither lifteth he up his hand by and by to strike us: but only showeth it us first aloof. Yet notwithstanding, howsoever he far, let us mark that the Gospel is never preached, but that he witnesseth on the one side that he is ready to receive men to mercy, & to open them the gate of his kingdom, that they may go into it: & on the other side that if they be stubborn & wilful in their wickedness, it shall not boot them to think to escape, or to ween that the word shallbe vain & to no purpose: for god will always give it force & power. What to do? To destroy those that have so refused it, & trodden it under foot, & made a mock of it, & openly resisted it. Now by the way we must call to mind again what I have touched already heretofore in following Moseses discourse: namely that God promiseth not any blessing but to such as obey his commandments: like as on the other side he threateneth none but such as turn away from him, And thereby he showeth that men may well take much pain, but they shall but lose their labour if they rule not themselves according to the law. Here ye see how all the devotions that men devise, are cast down. Moses saith they be utterly fruitless. In deed the Papists, Turks & jews do persuade themselves, that they deserve much at God's hand by their doing of things upon their own head, when they be able to say; I take it to be very good. They bear themselves in hand that they come very near to God by their wandering in their windlasses after that fashion. But on the contrary part we see, that God promiseth not any thing but to such as obey his word. Therefore if we intent to be undisappointed of our hope, let us seek to know God's will by ask it at his own mouth, & therupon let us simply obey whatsoever he telleth us. For as long as men rule themselves after their own imaginations, or after the traditions of men; it is no obedience, but a displeasing of God, & he will not admit it to come in their account. Thus much for the first point concerning this blessing.  
On the contrary, how much soever men repine at it, setting themselves against us, yea & condemning us for our refusing to follow their foolish inventions; God acquitteth us here, for he threateneth none but such as rebel against him. nowadays the Pope thundereth against us, because we will not be subject to him as other do, which hold down their necks unto him and yield themselves in bondage to him like wretched beasts.  
True it is that their imagining that he hath power to ding us down to the deep pit of hell, is the thing that amazeth them, & maketh the rude and ignorant sort to quake. But forasmuch as we hear it at the mouth of our God, that we need not to be afraid except we have disobeyed him: let us hold us to it, & be bold to laugh all the pope's menaces to scorn, for they be no better than the rattling of a bladder with a few beans in it to scar a young babe withal. In deed it makes a great noise: but yet it is but a toy. And even in like case is it with all the manacing that men can make.  
But here is yet one other saying well worthy to be noted. Moses saith that the curse shall come upon the people when they turn away from their GOD to serve strange Gods and such as they have not known. Here again he showeth that they which have been rightly taught, are much more blameworthy than the wretched infidels. For they spite God maliciously & wilfully: they offend not any more of ignorance, but turn aside wilfully from the way that God had willed them to walk in, & seem to make war against him of set purpose: by means whereof they make their condemnation the grievouser. And therefore let us mark well, that we which have received the doctrine of the Gospel, shallbe less excusable than the papists, if we obey not our God. For the papists hold on still their old trade, they be gone astray like silly beasts, & all that ever they do is but filth & abomination. This is true. And yet do we for our parts much worse in turning away from our God, after his coming unto us, & that he had brought us nigh unto himself. And Moses saith expressly; The Gods which you have not known. Wherein he rebuketh the malice of men, in that they had lever to follow the uncertain than the certain. True it is that we have a clean contrary ground in nature. For if a man be demanded whether he had lever to be sure of a thing or to be doubtful of it; He will always say he had lever be sure of it. And yet for all that, we seem all of us to strive who may be most wavering, doubtful, & uncertain of his soulhealth, & yet notwithstanding what is there that we should make more account of? And God is ready to assure us of it, warranting us it by his word, so as we cannot fail of it, if we obey him. We hear it, & can God lie? No: & therefore let us go on as he hath commanded us. Nay, we be loath to do so. And what do we in steed thereof? I trow, I ween. Lo at what point we be! Let us see how the papists do. When they should pray unto god, this one good point they have, that they know themselves unworthy to press unto him. That is true. 
joh. 14.13. & 1. joh. 2.1.  But behold, our Lord giveth us a remedy, which is, that our Lord jesus Christ shallbe our spokesman: so as if he entreat for us, we shallbe admitted & God will hear all our prayers. It is the thing which the holy scripture assureth us of everywhere. But what do the Papists? I am not worthy to press unto God (say they) & therefore I will go seek to the virgin Marie, S. Michael, & S. Peter: & thereupon they devise & set up a great sort of Saints at their own pleasure. And what a dealing is that? Sure we be that our Lord jesus Christ will not fail us: for as much as it is his office appointed him of his father; he will discharge it. And why then do we not go rightforth unto him? He willbe a good stay for us. Come unto me saith he, 
Matt. 11.18.  alluring us gently. Again we have promises innumerable, that if we resort unto him we shall not be disappointed of that which we hope for: & yet for all this we lean to our own weening, & we say, to my seeming I were best to go to S. Michael or to our Lady. And so we fall to forsaking the certainty that God hath given us, to catch an uncertainty: and in likewise wise deal we with all the rest. For in serving God according to his law, we be sure that our service shall be well taken. But the Papists fall to inventing of this & that, & leave the law of God: & is not that a forsaking of the certain to follow an uncertain? Yes, & that is against nature. Therefore it appeareth that we be blinded by Satan. For we have the clean contrary in us by nature. We have with enough to say, I would feign be assured & we be loath to hazard ourselves at all adventure: & yet in this case we be so mad, that neither ropes nor chains can hold us. My alleging of these examples is to show after what sort we should put this doctrine in ure: for it falleth out that men have wilfully estranged themselves from God in all cases. Howso? For whereas God hath discovered himself unto them; they have not vouchsafed to hold themselves to him, but rather have busied themselves about their own dreams & dotages. In deed they will easily say, We know there is but one god the maker of heaven & earth: but in the mean while they hatch a whole swarm of other gods, as we may well perceive by the idols which they have forged. 
Rom. 1.21.  And whereof cometh that? Even of this, that whereas men knew God, yet they have had no list to glorify him, but have wandered away after their own imagination, by means whereof they be turned away from him. And at such time as God gave his law, the blessing was more darksome than it is nowadays in the time of the Gospel. Behold, God doth not only report himself to be the maker of heaven & earth; but also because he is incomprehensible, & his majesty passeth all our understanding: he will have us to look upon him in his lively image, that is to wit in our Lord jesus Christ. 
2. Cor. 3.18. & 4.4.6.  He is the son of god, which hath showed himself so familiarly, that we may be sure enough that we worship the living God forasmuch as we know that the whole fullness of glory & of the Godhead dwelleth in him. 
Col. 2.9. Esa. 25.9.  That is the cause also why the Prophet Esay speaking of him, saith, Lo this is he, lo this is our god. If the case stood so with the fathers of old time, that it behoveth them to stand upon a certainty even in the time of the law, so as God would not have his people hang in doubt, but that they should be certified of as much as was for their behoof & benefit: much more ought we to be sure nowadays. For we have a larger discovery of things in our Lord jesus Christ, so as the voice of the prophet Esay; Lo this is he; lo this is our God, aught to sound continually in our ears; by reason whereof it is not for any man to turn away from it, nor to run gadding at rovers, nor to reel one way or other; but we must know & assure ourselves that we have the full & perfect measure of all wisdom, if we can hold us to jesus Christ, & to the things which his doctrine teacheth us. But herein we see how the wretched world gaddeth up & down, every man trotting after his own way, so as every man's will is to go astray: & yet notwithstanding we shield ourselves with ignorance. When we have shut our eyes after that fashion against the light, when we have stopped our ears against the doctrine of salvation, when we have turned our backs upon him at his showing of his face, & when we have spit at him for his reaching of hand unto us: yet we fall still to excusing of ourselves by ignorance. So then the thing which we have to remember here in this place, by Gods upbraiding of men with their turning away from his word when it is preached unto them; is that their so doing is through a devilish stubbornness, & that (even by the witness of their own consciences) it is a worshipping of gods which they have not knowwen. For our faith must not be uncertain, it must not be an opinion or weening, but it must bring a sure knowledge with it. And what manner of knowledge? Truly as in respect of our own wit & reason, if we intent to come unto god, we must worship him with all humility, & remember that his secrets surmount our understanding. But yet here withal it behoveth us to stand upon so sure a ground, even by knowledge; as our own consciences may bear record of it, & we be able to say with S john, 
1. john 3.2.  we wot well that we be the children of God. Lo here what the true Religion is. It is not an unadvised zeal, or a liking that men cast to this thing or that: but a sure known doctrine grounded upon God's truth, wherethrough we be able to say that it is he which hath spoken to us, & that he is a faithful witness of the things that are for our welfare & salvation And again, whatsoever we allege, we shall always abide convicted of our malice. So that when we have once been taught the word of God, if we afterward worship gods whom we have not known, if we serve aside to any superstition, or if we continue not in the pure simplicity of the holy scripture: surely we shall justly be accused to have had strange Gods, & to have been forgers of them, as folk that love the untruth better than the truth. According whereunto S. Paul speaking of all such as obeyed not the Gospel, 
〈◊〉. 1.25.28.  saith it is good reason they should be stricken with horrible blindness, & that forasmuch as they honoured not the creator, it was meet that they should become underlings to the creatures, that is to say, to the things which they had dreamt in their own fond brain & foolish fancies. Now then seeing that our God hath taught us, let us learn to hold ourselves at a stay to his word, & to understand in what manner he hath showed himself unto us; & let us benefit ourselves by all the records which he giveth us, & beware that we wander not one way or other, ne follow not our own leasings. For there willbe no excuse for such as would not be certified of God when he was ready to do it.  
Now in the end Moses addeth, that when the people were come into the land of promise, they should divide their company in two parts: the one half upon mount Garizim, & the other half upon mount Equal: & that they which should be upon mount Garizim, should pronounce the blessings; & that those which should be upon mount Ebal, should pronounce the curses, which thing we see was done accordingly. For this commandment shallbe rehearsed yet again in the 27. Chapter of this book. 
De●t. 27. ●● & jos. 3. ●●  And josua in his eight Chapter declareth that he had obeyed the commandment of Moses. The effect of the story is, that when the people were entered into the land, they should meet with two mountains, the one called Hebal & the other Garizim. Now god had commanded that one part of the people, namely certain tribes, should be on the one side on mount Garizim; & that the rest of the tribes should be upon mount Hebal, & that the Levites should stand in the mids of the host bearing the Ark of God, to show that God was chief soverein there, & that the Levites were as witnesses or sureties to undertake matters in the behalf of the people, like as if there were two parties to make some solemn match or covenant, a notary or register is present to take an oath betwixt them: even so God had ordained that the people should be there to hear & receive the doctrine of salvation, & that they should answer on their part, as in the passing of some solemn contract; to the end they might know upon what condition God had chosen them & preferred them before all other nations of the earth, as shallbe showed hereafter in the foresaid 27. Chapter. And what were the blessings? They were a rehearsal of the same thing that God had spoken afore: namely, all such as keep my law shallbe blessed; All such as worship me with a pure conscience shallbe blessed; all such as hollow my name, shallbe blessed: all such as obey their fathers & mothers, shallbe blessed: all that live chastened shallbe blessed: all that abstain from deceit, extortion, & all manner of evil, shallbe blessed. God then on his part promised blessing after that manner. Hereunto the people answered, Amen, Amen: that is to say, So be it: whereby they ratified that which had been spoken by the mouth of God. Again, on the contrary part, the curses were uttered on mount Hebal in this wise: Cursed be he that turneth aside after strange gods: Cursed be he that dishonoureth his father or his mothe●: Cursed be he that offendeth in theft or in whoredom: Cursed be he that performeth not all the commandments contained in this book. Amen, Amen, said the people. When the curses were uttered after that fashion, it behoveth every man to answer Amen. And so ye see what is said in this text.  
Now let us mark that by that means god meant to touch the people nearer to the quick, by their agreeing to such a covenant. And the same belongeth unto us. For although we have not the same cerermonie that was observed at that time, yet have we the truth howsoever the world go: & whensoever God's word is preached unto us, although we receive it not, yet shall it not fall to the ground, but it shall light upon our heads spite of our teeth, & it shallbe an intolerable burden to sink us down to the bottom of hell. Therefore when we receive gods word into our hearts, let beware that we like well of it & that we ratify the promise of our salvation which he maketh us. Now he adopteth us to be his children; and if we be his children we be also his heirs. Therefore when we embrace the preached word by faith & obedience, although our mouth speak not a word, yet do we confirm God's truth to our salvation, according to this saying of S. john's, that as many as believe in the only son of God, 
john 3.33.  have set to their seals that God is true. Thus ye see how the full measure of our salvation and of the promise is accomplished & hath his full effect & power, when we on our side do answer rightly Amen. And although it be not spoken with the mouth, yet let the heart say it for that is the chief point. True it is that if there be faith in the heart, the mouth must needs agree unto it also; according to this saying of the Psalm, 
Psal. 116.10 & 2. Cor. 4.13.  I did believe, and therefore will I speak, which saying, is alleged likewise by S. Paul to the Corinthians. But my speaking at this time is of the ceremony; namely that although we have not a mount Garizim & a mount Heball among us; although we assemble not together into one company, to sever ourselves into two hosts, and although there be not a visible Ark among us; yet is Gods once declaring thereof enough for us, & his once setting down of a memorial thereof before us is sufficient for us, to make us know that the same belongeth to us at this day, & that the preaching of the Gospel unto us in the name of our Lord jesus Christ, is all one as if we confirmed God to be our father by our saying Amen. That is the very mean whereby we be received to be his children, & whereby we be assured of the inheritance of the kingdom of heaven. For otherwise, how were it possible that we wretched creatures should attain to such dignity, as that God should vouchsafe to win us by gentleness, & utter the good love that he beareth us, & be willing to have us to be his, to the end that he might be owner of us? Must it not needs be that we be worse than froward if we benefit not ourselves by such grace? Yes, & therefore let us learn to answer Amen willingly, when our Lord behighteth us his blessings. For on the contrary part, although we harden our hearts & shut our eyes, yea & grind our teeth at God as it were in rage & despite of him: yet must there follow an Amen therupon, which shall burn us like a searingyron, whereby God will show that his word is as a burning fire to consume all things, so as we must needs feel the inward scalding thereof when God uttereth the power of his word, by reason whereof we shallbe in continual unquietness & torment for ever, if he set himself against us. Yet for all this the faithful must answer Amen, as well to the blessings as the cursings. Amen, by embracing the grace that God offereth us. Doth God offer himself so unto us? cometh he to seek us out when we be utterly lost & forlorn? Doth he come down to these horrible miseries wherein we be plunged? Well, than it is our duty to go unto him, and not to be so froward as to draw back when he allureth us so gently. Thus ye see how we must answer Amen to the blessings, by embracing the grace of the holy Ghost, that we may be guided & governed by it, & made acceptable to our God, by fashioning our life after the rule the he hath given us, in resting upon the grace of our Lord jesus Christ, whereby he is reconciled unto us, & accepteth us for righteous, insomuch that although we be sinners, yet he receiveth us for his sons sake, & covereth all our sins & vices. After that sort therefore must we answer Amen, that our Lord may perform all the free promises which he hath made unto us.  
Also we must answer Amen to the curses. For why? We have such a number of contrarieties in us, as is pity to see. Although God have given us a good desire to receive his word, & th● we receive it in deed; yet do we it not to the full. For we drag our legs after us; there is always some gainstriving in us; we have still some remnantes of our flesh; & besides that, there is too too much stubornes in us, so as we be like asses that have need to be driven forward by force. And therefore I said that we must answer Amen to the curses. When we see that God will have us to pass through the afflictions of this world, & through the cares that are upon earth: Let them provoke us to repair unto him, and let us assure ourselves that oftentimes his causing of us to feel his curse, is for our benefit. Moreover let us consider thus with ourselves: Alas, if God curse all such as transgress his comandementes; what shall become of me? Now then let every of us find such fault with himself, as we may patiently endure whatsoever it pleaseth God to lay upon us in this present life. Thus our pronouncing of the curses must be to the end that they light not upon us. 
1. Cor. 11.38  For they that quicken up themselves after that manner, shallbe set free from the curses. And let us mark by the way, that when we shall not have performed all the commandments of the law, we have a remedy for it in our Lord jesus Christ, for otherwise we should be accursed everichone of us, according to this allegation of saint Paul's to the Galathians: 
Gal. 3.10.  Cursed are they that perform not the whole Law to the full. Whereupon he concludeth, that all men are cursed of God as in respect of their own works, and that if we will be justified by our own deserts, we must go seek our payment in hell. For God hath shot out one thunderbolt against all mankind, 
Deut. 27.26.  in saying, cursed be all they that perform not the whole Law. But no man performeth it. Even the holiest men in the world are indebted in that behalf. So then S. Paul rightly concludeth, that we be all accursed in ourselves. But yet he sendeth us to our Lord jesus Christ, & telleth us that forasmuch as he is given unto us, we be set free from the rigour of the Law: so that whereas God as now doth teach us his will, telling us what way we should walk, & setting before us both his promises & his threatenings: although our lives be still unperfect, yet will he not cease to accept us, so we have recourse to him which hath supplied our want. For our Lord jesus Christ hath made such satisfaction by the sacrifice of his death; that God accepteth it in full payment to coveral our faults. Therefore let us repair thither, & let us so plunge ourselves in it, as we may be cleansed & scoured from all our spots. Which thing will come to pass, if we learn to walk in humility and fear before our God, & abuse not his goodness & patience. For that is the mean to make us acceptable unto him, so as his curses shall be turned from our heads, & his grace & blessing so increased after he hath once uttered the same, as it shall grow continually in us, until it be come to the full perfection.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him &c.   

On Saturday the xxviij. of September. 1555. The Lxxx Sermon, which is the first upon the twelfth Chapter.  
THese are the ordinances and Laws which ye shall keep, that ye may do them in the Land which the Lord God of thy fathers hath given thee of possess, all the days which thou shalt live upon the earth.  
2 Ye shall destroy all the places wherein the people, whom ye shall conquer have served their gods, whether it be upon high mountains, or upon the hills, or under any manner of green trees.  
3 Also ye shall dig down their Altars, and break their images, and burn their woods with fire. Ye shall destroy the images of their gods, and dispatch the names of them out of that place.  
4 Ye shall not deal so with the Lord your God.  
5 But look what place soever the Lord your God shall choose out of all your tribes to set his name in and to dwell in: there shall ye seek him, and thither shall ye resort.  
Whereas Moses exhorteth the people here again to observe the ordinances & statutes of the law, and to do them; it doth us to understand, that if we be not diligent in following Gods will, we shall soon be carried away unto wickedness one way or other. For it falleth out upon us that we do commit many faults through oversight, we stumble at every turning of a hand because the devil doth easily beguile us; & we have no great wit or discretion in us, our mind is full of fondness, & consequently unconstant: & therefore if we be not very diligent in obeying our God: we shall never observe his law as we ought to do. Now then let us beware that we set our minds earnestly to th● ordering of our life. For if we bethink us not advisedly of it, ne have any great care of it; we shall not fail to do amiss some way or other. That is the thing which we have to gather upon this place where Moses saith that we must not only put gods commandments in execution, but also keep them to do them. As if he should say, that if men hold not themselves well in awe; if they be not very watchful in following their duty, & if they be not well advised & earnest in their doings: by & by they slip away, and there is no stedines in them; and although there have been some good zeal in them, yet it vanisheth away out of hand.  
And he saith expressly that they be the statutes and ordinances of the God of their fathers. Which serveth to the better confirming of the matter that we have seen hereto fore: which is, that the Land of Chanaan was given them by virtue of the covenant and promise that was made before they were borne. The jews than are put in mind in this place to think themselves beholden to Gods free bestowed goodness, for their promised inheritance forasmuch as they could not boast of it as of a conquest, because God had assigned it to their fathers before they were borne. Nevertheless his purpose is also to confirm them in the doctrine of the Law, to the end they might know that they worshipped not a new god, or a god lately found out: but the same God which had been revealed to their fathers in all ages afore, & therefore he telleth them they were less to be excused, if they held them not to the religion that had been known in all times afore, at leastwise among their fore fathers. For we hear what God upbraideth them withal by his prophet jeremy. Go seek all the world about (saith he) go over the sea, 
jer. 〈…〉  & see if the heathen nations have changed their gods, and yet they be but idols. Sith you see such steadfastness & constancy in the infidels, that they be not variable in their superstitions, but rather as it were wedded & wilfully given over to them: what a shame will it be to you to have forsaken the living God when ye have known him, & not to continue in his word? Then let us mark well in this text, that Gods upbraiding of the jews with his manifesting of himself unto them & to their fathers so long time aforehand, is to the end they should be the more worthy to be condemned, if they held not themselves to the doctrine which had been so well warranted unto them. But let us mark also that it is not enough for us that our forefathers held some kind of religion: but we must also see that the same be allowable. And whereas it is said here, that their forefathers knew the same God which had setforth his Law to them at that time: the knowledge or opinion which the fathers had, is not the chief ground that we ought to stand upon; for God presupposeth that he had so certified them of his word, as they were not in any doubt at all. Therefore first let us learn to know what our Lord declareth unto us; and then let us afterward go to antiquity. And it is certain that if the religion be true, & good, it is not new nor devised in our time; but our repair must be to the things that are witnessed in the Law and the prophets. There we shall see how God hath gathered his Church, how he hath governed it, & how it hath always had his truth, even from the beginning of the world. In deed the number of people is but small that have followed godliness: the rest have turned away after their own inventions. Howbeit, we must not have an eye to the world, but let it suffice us that god hath had a church of his own in all ages, whereunto it behoveth us to be joined & to become one with it. For although the Church have been despised of the world; yet hath it always been precious in God's sight. And we see the like still at this day. True it is that the most part of such as boast themselves to be believers, are doted with leasings, errors & abuses: but we must let them alone, & submit ourselves to the truth that God telleth us, knitting ourselves in unity of faith & concord with the faithful which are contented to follow whatsoever God hath showed them. Thus ye see that the way for us to put this text in ure where the God of the fathers is spoken of, is that it is not enough for us to have some antiquity as the papists allege, saying; we have been a long time in possession: but we must be well grounded upon certainty, so as we know that the God whom we worship is not an idol. When a man knows that once, then let him proceed to the consent & agreement of faith, according to our belief whereby we confess that there is but one almighty god, which is the father of our lord jesus Christ, and by the same reason our father too; that our Lord jesus Christ is the redeemer that hath appeared unto us; that we be sanctified by the holy Ghost, and also that we can bear record of the majesty of our God, at leastwise according to his uttering of himself unto us by his holy scriptures. Which done, then let us add, that we believe the holy catholic Church, and that there is a communion of Saints, so as there is but one body. But yet must God be feign to show himself to us to be the almighty: that he is the same which made both heaven & earth, that he is the same at whose hand we must hope for salvation; that he is able to maintain his own glory, so as all the things that men have devised of their own brain are but lies. That is the first end whereat we must begin. And afterward we must agree with the holy patriarchs, Apostles, & all the faithful that have lived since the world began. We must have that indissoluble band of faith, & all must come to this point, namely that they be grounded upon the certain and unfallible truth. As for example, The jews that came after, had the fathers as well as they, of whom also they made themselves a shield. but God did utterly mislike their so doing, according to this saying of the prophet Ezechiel; 
●●ech. ●0. 18  Walk not after the righteousness of your forefathers. At the first blush here seemeth to be some contrarity. For in this same place it is said; Worship ye the God of your fathers, stick to him, & beware ye change not your religion. And there the prophet Ezechiel saith contrariwise, beware that ye follow not the devotion of your fathers. Yea verily: for there were two sorts of fathers among the jews: the one was Abraham, & the holy patriarchs & Prophets, and such as knew the living God, & served him in all pureness: those it behoved the jews to rule themselves by. And in that respect doth Moses say now unto them, beware that ye turn not away from the God of your fathers, but continued still in their faith. Besides this, they had other fathers also, which were backesliders, & froward, and had corrupted the Law, & made a mingle-mangle of it with all the superstitions of the heathen. In respect of this it is said, beware ye follow not your fathers: for they were froward & falseharted towards God. In the same taking is the world at this day. The Papists allege their fathers. But what? Are not the Apostles the true fathers of the christian Church? Yes, but the papists will not hear them speak, nor any other that have established such order in the Church as God commanded. But they have their bastard fathers like themselves, which being a misbegotten generation, they take Monks & old dotterelles for their fathers. Again, when they allege any of the ancient doctors, if there be any folly or superstition in their writings, they can skill to cull it out every whit: but as for the good, they cast that a great way off Now then let us beware of such manner of fathership, & let us use discretion in choosing out the true fathers, & let us put that in ure which Paul speaks of where he saith that all fatherhood dependeth upon God and upon our Lord jesus Christ. 
Eph. 3.15.  Thither (say I) must we refer our fatherhood, if we will have good fathers; so as God may be the chief father of them all, & they give record that they be his sons, that they may beget us by the uncorruptible seed of his word: or else there willbe nothing but utter confusion. Thus ye see what we have to remember upon that saying.  
Now heretofore Moses addeth further, that the jews must not serve God at the first, and afterward become cold: but that they must persevere in it all the time of their life. And after that manner will God be honoured of us. For he taketh us not to hire for certain days, & then to let us go, or to give us leave to departed at the end of our term: he taketh us for life & death. And it is good reason, as S. Paul showeth us where he saith that our Lord jesus died & rose again to reign both over the quick & the dead. 
Rom. 14.9.  Though there were none other respect than this, were it not enough? Behold, the son of God which bought us by his death and passion, is risen again immediately: & is it not meet then that we should give ourselves to him & to God his father, and that we should be wholly dedicated unto him, & that we should both endeavour to serve him as long as we live upon the earth, and also that our death should be as a sacrifice & offering unto him, to show ourselves obedient to him in all points? Yes: & therefore let us mark well, that we must not do it, as it were in a pang, as a number of folk do, who are very hot in gods service for a two or three days, and afterward their mind is altered, & their devotion is quite gone, & they show full well that there was no zeal in them. But let us always bear in mind to serve God as long as we live. And therewithal let us also bethink us of that which is set down he ere, where Moses speaketh yet again of the heritage that had been promised to the jews. For seeing that our Lord doth daily put us in mind of his grace: it is good reason that we should pluck up a good courage to honour him, & gather new strength to say, forasmuch as I have lived out this day in the world, & have served God this morning, seeing that I perceive he continueth his goodness still towards me, yea, & incre aseth it: is it not reason that my zeal & mine affection to serve him should be the more kindled, and that my hope should not be abated? That is the thing which Moses meant in saying, Ye shall possess the land & as long as ye possess it ye shall have a fair mirror before your eyes to show you how your God calleth you to him, & maintaineth you in the possession of the benefit which he hath once bestowed upon you.  
And therefore let us mark, that we deserve well to be bereft of the grace that God shall have granted us, if we acknowledge it not toward him, but for get it, & apply it to another end than he meant it. It hath been said heretofore that the jews should possess the land, 
Deut. 11.21.  as long as the heaven hung over the earth. And yet we see how they be put out of it, insomuch that at this day they possess not any part of it, but wander abroad in the world, & are hunted to & fro. And what is the cause thereof? Surely God had maintained them in the inheritance which he had promised them, if they had not turned away from him after the fashion. 
Psal. 132.14  For it was not without cause, that the land was called Gods resting place. As if he had said, that when all the residue of the world were tossed & turmoiled, the jews should dwell at ease & rest in that land, so as if any man made war upon them & troubled them, yet God would 'stablish them there. Yea but they have broken covenant with him. And therefore at this day (as we see) they be banished from resting in any place of the whole world. They be as vagabonds every where. And what is the cause of it but their own unthankfulness in that they have forsaken gods promise through their unbelief and stubborness, and have utterly disannulled it to the uttermost of their power? Therefore let us bethink ourselves. 
Hebr. 11.13 16.  True it is that we must be as wayfarers in this world, if we willbe heirs of heaven, as the Apostle telleth us. But howsoever the case stand, if we intent to be blessed of our God, & to feel that he is a good defence for us: let us hold us in obedience & subjection to him. Otherwise let us assure ourselves, that although all the whole world hold with us, yet we shall find ourselves so persecuted and pursued, as we shall find no rest any where. If a faithful man walk in the fear of God, although he be persecuted & tormented; yet may he rest upon this point to say, yet is God my protector; and he will call upon him, & by his calling upon him he shall find cause of comfort. But on the contrary part, if an unbeliever play the rebel against God, although he have peace to the worldward, and be in favour of men, yea & also dreaded: yet shall he ever be unquiet & aghast. And the reason is, because he seeketh not to be at peace with God. So then let us mark that whereas Moses exhorteth the people here to serve God all their life long; it is to the end we knowing that God renews his mercy and goodness daily toward us; should be inflamed to serve him with the greater courage, & that from day to day we should always continue therein as though we were at rest. We see that even sleep setteth a man in good plight again, so that when he hath wearied himself with walking or working, he becometh ready and disposed to return to his labour again the next morning. Even so must we take courage at our Lords encouraging of us, and at his calling of us unto him, so as it may appear that we be willing and ready to follow him.  
But now let us come to that which Moses hath set down concerning the Lords ordinances and statutes. The first commandment that he giveth the jews, is that when they be come into the Land which they were to possess for their inheritance they should beat down all the altars of the heathen, break and deface their idols, burn all the groans where they had used their superstitions, and utterly root out the remembrance of them. Here we see again how hateful a thing idolatry is unto God, and that he can not abide that his service should in any wise be corrupted. Let us mark I say, that God accepteth not any service at our hands, when it is mingled with any abuse or folly of our own heads: but as we must serve him only, so must we serve him not after our own fashion, but according to his own will, commandment & allowance. Wherein we see how a great number of ignorant wretches beguile themselves nowadays. For having protested that their intent is to serve the only one God, they put to many patches of their own, bearing themselves in hand that that is not amiss. And why? So long as mine in devour be to serve God say they, & that I do it of a good intent; why should it be condemned? Yea, but we hear how our God can not away with any companion, 
Esa. 42. ●  as he declareth everywhere; and even in this text we be taught the same expressly enough: for God will have all remembrance of idols utterly rooted out. For why? As long as idols have their use; God is defaced & overcovered that he can not be discerned, and likewise all things in the world are confounded by it. Therefore it is all one as if men should go about to spoil him of his majesty & glory. And even the papists themselves avow the same thing in their common byword, when they say that God is not known for the Apostles. And it was God's will that they should make a common proverb of it, to show that they cut their own throats with their own knife, in that they can allege no excuse at the latter day. For they say they meant it not: no, but will not their proverb prove them liars? Yes: for their own words shall judge them. Howsoever they far, let us note that if God's service be not kept in the own pureness, all is marred: so that although men worship him never so much, yet he misliketh it, as we see by his speaking thereof in his prophet ezechiel. 
Ezec. ●●. ●●  Go serve your own Gods saith he, for I have done with you. As if he should say; belong altogether to the devil if you will: Seeing that ye hold ye not all wholly to me, but that I must have companions joined with me, and ye make me but as one of the common sort, so as I must be as good as no body: I renounce you and give you over that ye may go to the devil; for I will have no more to do with you. So then let us mark well, that to serve our God aright, we must yield such pre-eminence to his majesty, as to depend all wholly upon his word and doctrine, without adding any thing to that which he commandeth, as shall be declared more at length in the next Lecture.  
Now furthermore, whereas it is said that the [very] remembrance of idols must be rooted out: it is to the end that folk should be the better advised. Truly God showeth us on the one side (as I have said) how greatly he hateth all idolatry, seeing he willeth men to burn the woods & all that ever hath served to the maintenance thereof, insomuch that he will have the very stones beaten to powder, and the gold and silver broken, so as all may be quite & clean done away. Seeing that God doth so condemn the creatures which are good as in respect of themselves, because they have been instruments of superstition: thereby we see well that he can in no wise away with idolatry. Besides this he hath always respect to the frailty of men: for as soon as we meet with any thing, by and by we be miscarried: we be ever starting one way or other. And what is the cause? Naturally we be inclined to idolatry: and because we be earthly and fleshly; we be ever imagining of God some thing that seemeth good to ourselves, by reason whereof we turn him into sundry shapes. If we have never so small an occasion, by and by we be drawn unto evil. If a fly do but cross our eyes, we make an idol of it. We see then whereat God looked when he gave so strait commandment to beat down the altars, to heawe down the groves, to burn up the woods, to break the images, and to destroy the puppets utterly. For had those things continued still among the jews; there would ever have been some among them, which would have given themselves to the superstitions of the heathen. Tush, would they have said: what and if a man had devotion to it? it is a hallowed thing: like as at this day, such as have been nuzzled in papistry, are so held to it as long as they see their pelting trash, that they can never wind themselves out of it, though they would never so fain. If a man that hath been long enured to the Mass do see a chalice: his mind gives him still that there is some holiness in it; whereas clean contrariwise it is as filthy and stinking an infection as any can be, and yet notwithstanding we can not conceive it. For why? As I said afore, we be fleshly by nature: and besides that, Satan useth such slight, that when he setteth such things before our eyes to beguile us with, we be snared by them out of hand; and therefore there is none other remedy, but to make clean riddance of all such things as may allure us to superstition. Truly if their were puppets among us as are in the Popedom, it might be alleged that they could not hurt us as long as they were not worshipped. In deed it is true that they of themselves could not hurt us: but let us look into ourselves, and we shall find ourselves so weak, that we should be blinded immediately by such baggage, and it would turn us away from God's pure word, insomuch that if we had altars still, we should not know that the lords supper were ministered unto us to the intent we should be partakers of him, and enjoy all his goods: but there would remain I wot not what a wicked imagination of that hellish Sacrifice which is done in the popedom; namely of the Mass, wherein men think that Christ is offered there to GOD his father for the remission of our sins. And so there would always remain some wicked fancy still in our head. That is the cause why God hath so straightly commanded to break the images, destroy the altars, and burn up the woods or groves where idols have been served and worshipped. The Papists in these days reply that that commandment was given but to the jews, because they were given to superstition. Verily as who should say that we were better disposed nowadays than they were. True it is that GOD giveth not this commandment to us as touching the Ceremony of burning all things wherewith idols have been served: but yet for all that, his will is that we should make clean riddance of all things that may turn us from the pure religion. If it were of necessity that all things should be done away wherewith idols have been worshipped; this temple should not now stand to have the name of GOD preached in it. It hath been a brothel-house of Satan's, but now must we apply it to good use, by taking away the trumpery that hath reigned in it, which was quite contrary to God's word. But howsoever the world go, if we look well upon our infirmity, we shall find that this lesson belongeth to us at this day, namely that all remembrance of idols is to be utterly razed out. And now insomuch as the malady of superstition is so rooted in us, there is none other remedy for it, but to take away all objects that may move us thereunto, that the devil may have no more any means to entangle us in his nets which he layeth for us: but that we may know simply after what manner God willbe worshipped and served.  
Also we may gather further upon this text, how mad men be in their superstitions, accordingly as the prophets do speak thereof. For they use such similitudes as these; namely that men not only resemble such folk as are carried away with fond love, 
jer. 5.8.  and have lost both honesty, wit, and countenance: but also resemble horses that neigh after Mares, and such other brute beasts. Ye see then after what manner the wretched Idolaters are carried away in their superstitions. And this is declared unto us, in that we hear him speaking of woods of high growth, as men term them, and of Mountains and Hills. For there was not that odd nook where in the jews had not some peculiar devotion; after which manner we see how our idolaters also have poisoned the fountains, Woods and Hills with the filthiness of their superstitions and charms. Wheresoever was any notable thing, by and by there was reared some Temple, or there was some chapel builded, and all to worship some ydol in. There is never any end or measure when men take leave after that fashion to worship GOD after their own liking. And forasmuch as we see that, we ought to bridle ourselves the more, that we attempt not any thing without the warrant of God's word. For if we hold not ourselves within our bounds, and as it were tie ourselves simply to that which GOD hath commanded: it can not be but that Satan shall lead us out of the way, so as there will be horrible confusion in our case.  
The first reason than is, that such as will needs serve GOD after their own fancy, do always go into such a dungeon as they can never get out of again, and they fall continually from one superstition to an other. Mark that for one point. And on the other side we see how greatly it will be to our condemnation, that we can not find in our hearts to dedicate our lives unto GOD, seeing that the idolaters are so carried away by their foolish fancies, that they have never done with them, nor can never think themselves superstitious enough. Therefore if we for our part seek not to keep ourselves in obedience to our GOD, what will become of us? For God hath laid such a yoke upon our necks, as is gentle enough. 
Matt. 11.30.  He hath an eye to our infirmity, he giveth us such strength as he knoweth to be meet for us, he beareth with us as gently as may be. And yet for all this, he can not compass us, we be so nice as is pity to see. We fall to complaining and say; Alas, GOD pincheth us too sore. And if we do him but half service, yea or but the hundredth part of our duty, we think he ought to hold himself contented with it: whereas in the mean while the idolaters do martyr themselves out of measure, they endure after a sort the peines of damned souls, and they are ever ready to increase their superstitions.  
Wherefore let us look well to ourselves; and seeing it is not lawful for us to attempt any thing beyond God's will; but it behoveth us to know what he requireth of us, and to submit ourselves wholly unto him: let us be gentle and meek minded to bear the yoke patiently which GOD layeth upon us, seeing it is neither hard nor grievous (as I said afore). And seeing that the idolaters do so follow their gear, and nothing can stay their trotting and gadding, but that they do as it were fly to the serving of their idols: Let us step forward also, sith we see that our Lord showeth us the way, yea and such a way as though it be very hard as in respect of our corruption, is nevertheless very plain and easy to us, in respect of the grace of his holy spirit.  
Hear is this moreover, that Moses sayeth not here, that the jews shall destroy and break the idols in all places wheresoever they become: but that GOD commandeth them to do it in the land that is given them to inherit. Wherein we see that the holy Ghost commandeth not all the faithful in general to pull down and to break all idols in the world: but only where they themselves have authority. And it is a point well worth the noting. For if we be among idolaters, it lieth not in us to rid the Land from the superstitions that reign in it. What is to be done then? Every man must reform himself in his own heart, so as all idols may be thrust out from thence. When I see God's service corrupted any where, I must forbear to haunt that place or to communicate in company with those idolaters. I must cut off all the wicked affections that are in my flesh, and I must show moreover that I am not minded to forsake my GOD, nor to falsify the faith that I have plighted unto him by defiling myself with the idolatries that are about me. Therefore every man must first and foremost reform his own heart, and secondly separate himself from all things that may defile him. And that is because GOD hath given us a charge of our own persons, and made us as it were keepers of his temples, to the intent that every of us should look narrowly to ourselves. That is a thing which it behoveth us to do when we be in the country of Idolaters. Besides this, every man must purge and cleanse his own house from all filthiness. So as if a man be a householder, he must look well about him that he hold well his children and servants in the fear of GOD and in the pureness of religion. For if a man suffer his house to be defiled, and all things there to go to havoc: he shallbe sure to make account thereof to God. Not that a man can hold his wife and servants continually tied to his sleeve to turn them to the christian faith when he listeth: but my meaning is, that he must not suffer any superstition or idolatry. For why? Seeing that GOD hath given him sovereignty in his own house; it behoveth him to deal in such wise as GOD be honoured there, and as no filthiness be mingled with the pure religion, but that all be rid quite and clean away. But as for Kings, Princes, and Magistrates, which have power and authority, they must root out all superstition and idolatry. And seeing that GOD hath armed them with the sword: it behoveth them to use it in that behalf, so as they do not in any wise suffer or give leave, that there be any uncleanness to grieve GOD withal, or to abolish or deface his service. Those are the things which we have to mark upon this text of Moseses. And therefore to be short, let us remember that he commandeth every of us to keep clean his own body and soul. For why? God hath laid such a charge upon us, that he will have us to be the Temples of his holy Ghost: 
1. Cor. 6.19.20.  and therefore he will have every of us to keep his body as clean as can be. Now then let us be careful to drive all idolatry far from us, and not to meddle with it in any wise. And again, let every of us have an eye to his household, that there be no infection in it to mar the service of God. And thirdly let those that are in estate of chief sovereignty; as kings, Princes and magistrates, let them I say consider, that sith the Lord hath given them authority and power, if they suffer his service to be defaced; they shall be called to account for it. For it is said that when thou art come into the land: thou must drive out all Idolatry, and utterly deface whatsoever hath served to any superstition.  
And in speaking after that manner, Moses showeth that the putting away of idols is not all that we have to do: but that the chief point is the advancing, restoring and stablishing of God's pure service. And that is well worthy to be noted. For we shall see a great number nowadays, which can well enough mock at the follies of the Pope, & at the abuses which reign under his tyranny. They dare well enough eat flesh upon fridays, and they make no great account of Lent & Saints evens, or of the taking of holy water, or of kissing of Relics, or of gadding on Pilgrimage, or of any other such petty trash. They have no great devotion to the mass, or to Shrift, neither pass they for the dead, or for the singing [of diriges and such other paltry] for such as are deceased. We shall see a great number that can well enough despise all the superstitions of the Popedom, yea and even laugh them to scorn and utterly condemn them. But what? There is no fear of God, there is no Religion in them. Surely it were much better for them to have gone on still like bruit beasts in their ignorance, than by such contempt to fall to rushing against God's Majesty like wild beasts, and not to perceive that there is a God which reigneth over the whole world. Then doth it not greatly boot to have abolished Idols, except the true religion be set up in the steed of it: Like as when a house is builded amiss, if it be said to be nothing worth, or that there be many faults in it; it shall be well done to pull it down again, whereas notwithstanding if it were let alone in the same plight, so as a man had lever to have some Hoggescote to lodge in; yet for all the ilfavorednesse and faultiness of it, it would serve his turn after a sort being let stand still: but if it were pulled down and razed to the ground and none other builded up in steed thereof, the pulling down of it were to no purpose at al.  
Let us mark then that here Moses delivereth us a perfect doctrine which consisteth of two rules: Namely that we worship our GOD purely; and moreover that all superstitions be cast down, so as nothing may hinder the worshipping of God according to his worthiness, but that men may have an eye to him alone, & hold themselves alonely to his Majesty. And first he speaketh of the abolishing of all superstitions. Why so? For if a man intend to till & sow a field, if the same be full of briars, thorns, and noisome weeds, he must first and foremost cleanse the ground, 
jer. 4.4.  or else he must break it up with the plough to kill wicked weeds before he lay his seed into it. Even so must all corruptions be taken from among us, ere we can give ourselves over to the serving of God. Well may it be preached unto us that there is but one God whom we ought to worship: but if we be possessed aforehand with fond fancies or imaginations, we shall be never the better for it, but our minds shall ever be entangled. That is the cause why Moses beginneth at that end. But yet he addeth further, that it is not enough to have cleansed a piece of ground, unless it be also tilled & sowed, that it may bring forth fruit, for else it will continue barren still. And what is a man the better than for his plucking up of the bushes and brambles that were in it afore? That is the thing which is showed us here. But first let us mark, that it is but a flat mockery, when men will needs set forth God's word, without correcting of the vices that are contrary to the right religion; after which manner there are a number to be found nowadays in the Popedom, which row between two streams, of which sort are these hypocrites which have perchance some taste of the Gospel, and can boast indeed of the preaching of God's word But how is that? Whereas they see the wretched world as sore blinded and besotted as may be, so as nothing else is minded but idolatry and superstition: yet they think it enough for them to say, there is but one God whom it behoveth us to worship. They dare not say that he only is to be worshipped: but let us worship God, say they. And will not the Paynims say as much? Have not the Papists always said the same? And yet when they have said, we have jesus Christ for our advocate: it is seen nevertheless, that they let him alone behind them and run gadding after the patrons which the world hath devised, and hold the wretched world at such a bay, that (like a sort of traitors to God and his Church) they make men believe that it is not evil to be partakers of all the abominations that are committed in it. But we see how God's meaning is clean contrary. For Moses saith not only, You shall serve the Lord your God: but before he come to that point, he saith, Ye shall beat down the Altars, break the images, burn the groves, and make clean riddance of all that ever hath served unto wickedness: every whit of it must be utterly done away. And why. For had the people continued still in such infections: it had been unpossible that God should have been worshipped purely. Then it is not enough for a man to give some taste of God's truth: but if we see that leasings have borne sway aforetimes; they must be cut off, men must cry out against them, men must be reform, they must be brought into the right way, and they must not be suffered to stray so any more. But yet therewithal let us also learn, that when men have cried out against superstitions, they must not stay there: but they must chiefly proceed to the setting up again of God's service, as Moses speaketh thereof. For the very cause why there are so many Epicures in the world nowadays, and why there are so many folk that resemble swine and bruit beasts rather than men: is that they be contented to mock at the fondness and ignorance of the unbelievers, and yet could never skill themselves what it is to worship GOD purely, and to stick to him, and to humble themselves to his word. And therefore it is meet that they should be given up to a reprobate sense, & that GOD should give them the bridle, that they might no more have any honesty, humanity or aught else in them that is good. Wherefore let us learn not only to know that Papists are miserabl● & wretched creatures, and to condemn them in all their follies & superstitions: but also to be ready to go unto God when he calleth us. And let us understand that when he hath been so gracious unto us as to teach us the true religion and doctrine of his Gospel; thereby he showeth us that it is he only whom we ought to worship. Thus ye see what we have to remember until the rest may be laid forth more fully.  
Now let us kneel down in the presence of our GOD with acknowledgement of our faults, praying him to make us feel them the more lively, that being cast down and as it were overwhelmed in ourselves, we may go seek the mercy which he hath promised us for our Lord jesus Christ's sake. And seeing he hath granted us the grace to put away all superstitions from among us, let us beseech him that his service may be so set up again, as he suffer us not to become heathenish, but that as he hath once sanctified us, so we may hold out in the same, and profit continually more and more therein, until we have finished the course of this life. That it may please him to grant this grace not only to us but also to all people and Nations of the earth etc.   

On Wednesday the ij. of October. 1555. The Lxxxj. Sermon, which is the second upon the twelfth Chapter.  
3.4.5 But look what place soever etc.  
6 And thither shall ye bring your burnt offerings, and your sacrifices, and your tithes, and the heave offerings of your hands, and your vows, and your freewill offerings, and the firstborn of your kine and sheep.  
7 And there shall you eat before the Lord your God, and be merry both you and your household in all things that you set your hand unto, wherein the Lord your God shall have blessed you.  
IN the Doctrine that I have delivered unto you already, there are two parts. The one is that God will have all things utterly rooted out wherewith Idols have been served. And good reason hath he so to do, because he seethe the frailty of men: for if we have never so small an occasion, by and by we be miscarried. For Idolatry is so rooted in our hearts, that we have need as it were to pluck ourselves from it by force: and what will then become of us, when we be drawn to it? Let us mark well therefore, that forasmuch as we be inclined to superstition, if we intend to serve GOD, we must put away all things that may turn us from the right way, & from the simplicity which God commandeth us. And men cannot stand too much upon their guard in that case. True it is that a number of men do ween themselves to be so strong, that although they be never somuch conversant among the superstitions of the unbelievers, yet they shall not be atteinted with them: But God is wiser than we. And therefore let us remember the lesson that he telleth us: namely that we must shun all the uperstitions of the heathen and the misbelievers, or else his service will be marred among us by and by. But forasmuch as I have declared that part already, I will stand no longer upon it.  
Let us proceed to that which Moses addeth, namely that men must not deal so with God: by which saying he meaneth, that the jews must not go about to honour the living GOD by building up the altars, Chapels, or any other of all the filthy things again which they had beaten down. As if he should say, GOD will not be served after the manner of Idols, and therefore regard not what the heathen have done, follow them not, neither fashion yourselves to their example: but hold you to this one rule, of doing that which your God commandeth you. And this is well worth the noting: for when we have condemned Idolatry, we cease not for all that to imagine that God liketh well that we should do the same things in honour of him, which were done by the unbelievers: and that appeareth by the dealings in the Popedom. After that the Gospel had been preached to the world, men fell to mingling of all manner of superstitions of the heathen with the true service of God. And what was the cause thereof? The heathen had their Pilgrimages: and men knew well it was a devilish abuse: nevertheless they did not put them quite and clean away, they did but only change them. In steed of going on pilgrimage to such an Idol, they go now to our Lady of Laurette, to 
It is a Relic in Rome wherein they say the picture of Christ's face is; after it was wiped therewith.  the holy handekercher, to Saint Michael, to Saint james, and to visit the holy Sepulchre. Men should have utterly rooted out all the things that had been so brought in by Satan, and in steed thereof they did but change them. Whereas men saw that the heathen made great feasts, and kept a great number of solemn holy days in honour of their Idols: O (quoth they) we must no more do so, for that were a serving of the devil: but let every parish make a Churchholyday, to play, to dance, and to feed in till they burst again, and all in the honour of God. Besides this, let every one have their patron, and let them worship him. And so in stead of the solemn feasts that were among the heathen, let others be brought in among us. O sirs (say they) these things are not done any more in honour of the Idols; but in honour of Saint Martin. And then let them dance and play the drunkards, for all is well enough so it be done in the honour of God. Again the heathen were wont to keep a holy day which they called the feast of all Spirits: and we must change the word and have the feast of all Souls. Moreover the heathen had a Temple which was called the Temple of all gods: and we do now call it the Church of all Saints or all hallows. See what an act worthy of remembrance and an Angelical act the Pope thought he did, as the Papists can well skill to make their brags. For ●o (say they) there is a temple called the Temple of all the gods: but what? We have but one God, and therefore it must not continue after that fashion. Well, we will change the word, and whereas the heathen had a Temple which they called the Temple of All their gods, we will have it the Church of all hallows, and we will have a Churchholyday added to it. Again when they saw that the heathen had their sacrifices: Needs must they also have their Masses set up in the room of them. Moreover perceiving that the heathen had their washings, they also would needs have their holy-water. To be short, whatsoever filth and infection was among the Infidels; the Papists took it to themselves to keep. And what was the cause thereof? Even for want of taking heed to this text, wherein it is said that whereas the Infidels have many devotions devised of their own brain; we must not covet to do the like to our God, nor look that way; but we must hearken what he saith and commandeth. Were this saying of Moseses understood; all the devilish devices that have reigned & do reign still at this day in the Popedom, should get them away to the bottom of hell. For we see here a general condemnation, whereby GOD showeth that he hateth all such things. And why? Because he will not have men to deal with him as the ignorant do with their Idols. A thing may seem fair to the worldward, & men may clap their hands at it: but behold God saith here, I will not be served after such fashion, or such manner, let not men presume into my presence to devise what they think good themselves. And if it be alleged, yea, but shall such a thing be evil taken, when I do it in the honour of God? Shall it be said that I serve Idols, when I do such a thing of a good intent, and all to serve God? Is it so great an evil that men should cry out at it? No, no, men must hearken what God commandeth, and ground themselves altogether therepon, so as they presume not to add any thing thereunto. We see then that the meaning of this text is, that we must forget all the follies that have beguiled us, and not allege custom or continuance of time, but receive the doctrine of the holy scripture like little children. A young child will not say, thus and thus have I been taught; for he knoweth yet nothing at all: But he receiveth that which is put to him, and is the readier to learn, because he is not enured aforehand with any manner of misteaching. But if a child have been mistaught and nuzzled in his fondness: then if a man go about to amend him, O (says he) I was taught so, and a man shall not be able to make him pronounce one syllable aright, nor to speak one word to any purpose. And why so? Because he hath been trained by an Ass, who hath framed him to his own fashion, and he hath learned the right trick of him. After the same manner it is with a great number of folk that have been brought up in cursed popery: always they hold still some relics of it, saying, Yea sir, but can such a thing be evil? There is ever some replying against God. But as for us, let us practise that which is said in the four & fortieth Psalm: 
Psal. 45.11.12.  My daughter, forget thine own people and thy father's house, and thy husband will take pleasure in thee. We know that in that place our spiritual marriage with jesus Christ is described under the person of Solomon. And first of all we be commanded to forget all that ever is of our own. For by our people and by our father's house, is meant all that ever we have of nature, all things that we have loved afore, and all the pleasures & delights wherewith we have been held back. All these things must be thrust under foot, or else the son of God will never like of us, whose calling of us to him is to make us all one with himself. Also we must put the same thing in ure which I have alleged heretofore out of saint Peter: 
1. Pet. 2.2.  namely that we must be like new borne babes. For when a child beginneth at his Apsie he is easy to be taught and suffereth himself to be over ruled: even so in all things, let us learn this lesson which God teacheth us in his doctrine, & let all our wisdom be to obey him. That is the thing which we have to mark in this text where it is said, thou shalt not deal so with thy God: for God will not be weighed in the balance nor ruled by the measure of Idols; but will have men to embrace whatsoever he commandeth, and to rest upon it without gainsaying or replying. For declaration hereof he saith, Ye shall resort to the place which he shall have chosen to put his name in, and to dwell in. Which saying here is expounded of some to be his habitation, that is to say, his sanctuary or tabernacle. But all cometh to one end: God's meaning is plain & undoutful, namely that whereas the heathen had set up many Altars, builded many Chapels, and gone on many pilgrimages: the Israelites should hold themselves contented with the only sanctuary. Now if it were lawful for men to be ruled by their own reason, the jews might here have pleaded in this wise against God, What, the country is great, and shall there be no Altarin no place of it but only in one? There are diverse great Cities; and shall there be never a Temple in them for men to offer sacrifice in and to do their devotions? There are a great number of countries bordering upon it, [which do otherwise;] and shall we in worshipping GOD look only unto heaven? Why shall there be no altar? It might seem therefore that the jews had very just cause to refuse this commandment and to say we will be so devout that we will have some sign or mark of Gods dwelling among us and we will worship him, and do solemn sacrifices unto him. But what? In this case men must bridle themselves and hold their own wits in captivity, so as they give God leave to speak, and they themselves hold their peace, without attempting to go any further than God's mouth permitteth them. Ye see then how it is Gods will to humble his servants by making them subject to his word. Wherefore let us learn that we must not follow our own sway nor our own imagination: but this aught to suffice us, that our service be acceptable unto God, by ordering of it according to his will: there is no other way but that.  
And it is said expressly in the place which the everlasting, thy God shall choose: as if he should say, it is not in the choice of the jews to appoint God a place or to say unto him, here will we sacrifice. Men must not presume so far. It belongeth to thy God to choose saith Moses. To be short he will have God's authority to be received and him only to be the ruler of his people, so as he may command what he listeth and be obeyed without gainsaying. Ye see then that the foundation of true religion is not to say, it seemeth so to me, I ween so, I would feign have it so, it is a goodly thing: but to let God speak, and to assure ourselves that it is not for us to do any thing but that which he alloweth. And so is meant by this saying that obedience is more worth before him than all manner of sacrifice. 
1. Sam. 15.22  And in very deed can we do him any greater honour than to rest upon his word, and suffer ourselves to be governed by it, and to be as poor blind folks until he have lightened us and showed us the way? Now as for those that follow their own devotions, they bereave GOD of his sovereignty and yield him no reverence at all: therefore it is but a building in the air and an utter confusion. Wherefore let us weigh well this word choose, that we may be fully resolved in ourselves that none but God hath authority to set order how he should be honoured and served.  
And he addeth yet further, from out of all your tribes. Here the people might be tempted to a kind of jealousy, for we know that men do willingly draw things to themselves, and that it is a grief and a corsie unto us when others are preferred before us. The same might be also among the jews. The land of Chanaan is divided into twelve tribes, for the Tribe of joseph made two, and the Levites had no portion at al. But yet for all that, ye see there were twelve Tribes, 
Deut. 〈…〉 Ioh● 〈…〉  which had every one his portion to inherit. Now GOD told them that his Tabernacle should be set in jerusalem, and that his temple should be builded upon mount Zion. Hereupon the residue might have quarreled thus: What? Are not we the children of Abraham aswell as they? with whom is it that GOD hath made his covenant? Are we not all of one stock? Why then should the Tribe of juda be preferred before us? specially seeing he is not the first begotten. Doth the birth right belong unto him? Why then should he be more honoured than all the rest Whence hath he this privilege? After that manner might the matter be debated. Also it might be alleged that the Ark ought to be removed every month of the year from one tribe to an other throughout all the twelve Tribes. There are twelve months in the year, and we be twelve tribes of us: and therefore we ought to begin according to the order of birthright, so as the eldest have the carrying of the Ark the first month, and every Tribe after in his order. Were it not reason it should be so? Ye see then that the rest of the Tribes might have made that allegation when they saw the Tribe of juda preferred before all the other Tribes. But Moses preventeth that, saying, it belongeth unto thy GOD to choose and to commanded what he thinketh good. According whereunto it is said in the Psalm, that the land of Chanaan was in deed made holy, and that God had promised it to his servant Abraham. But what? He refused the tribes of Manasses and Ephraim, 
Psal 〈…〉  and rested not there, but choose the Tribe of juda. And why? because it pleased him. If a man should look upon the outward appearance, it is well known that the kingdom of Israel was far greater than the kingdom of juda. True it is that in king David's time they were all one kingdom: but when the people fell away, than the Tribe of Ephraim became of greatest honour among them: but yet for all that, God reserved this dignity to the city of jerusalem and to mount Zion, that he would be worshipped there. Sith it is so, let us understand that to serve GOD aright, men must uncase themselves of all pride, so as they seek not to advance themselves, but submit themselves wholly to Gods will without regarding to be honoured above others after the ambitious manner of the Papists which strive who shall go foremost to the offering. They pretend to do it of devotion; but indeed they do it of devilish pride. And therefore if we will have God to accept our service, let us learn to come unto him with humility and not to turn our tails to our neighbours: & if god vouchsafe to endue any others with greater grace than ourselves, we must not spite them for it, as we be warned of it. We see that God distributeth his gifts more unto one than unto another; What is now to be done? should we have spite at it? Should we gaze about us how to make ourselves jolly fellows? Alas we do but wander away from GOD when we step forth to advance ourselves before men. Therefore let us proceed with all lowliness, and not be so fond and wickedly disposed as to have a will to be preferred before our neighbours. And so we see what Moses meant to express here in saying, God will choose him out some one certain place from among thy tribes: and let it not grieve them that are put back from it. For why? If it be Gods will to humble them, they shall gain nothing by their coming to rush against him. And therefore let every man hold himself contented with his degree and measure, and let him that is little hold himself contented with his littleness.  
And now he addeth expressly also, that God will choose a place to put his name in. Whereby he meaneth that he is not to be enclosed in it as in respect of his substance. For (as I have declared afore) there are always two things which it behoveth us to mark well. When we have an outward order or form of serving God, we must observe two things therein. The one is that forasmuch as God seethe us to be rude and earthly, he stoopeth unto us, and pleasureth us so far, as to give us things fit for us. As for example, when we in praying do use these ceremonies of kneeling down, of putting off our caps, and lifting up our hands: wherefore do we so? It is not for that GOD hath need of it for his part, but for our own weakness sake. Because we be over gross, we be feign to be exercised after that fashion. After the same manner we have Baptism, and the Lords holy Supper, all which things are for the weakness of our nature. And so ye see that that is one thing which we have to mark on our part. But when as God beareth with us after that fashion, let us beware that we surmise him not to be like ourselves, or that we think him not to behave himself after our lust. For men are always in danger of falling into that extremity. The thing then in effect which Moses meant to say, is this: The Lord will choose him a place to set his sanctuary in, there will he have you to worship him: there will he have you to offer your sacrifices to him, thither will he have you to bring your oblations; there will he have you to honour him with your persons & goods, protesting yourselves to be wholly at his devotion. But yet must you not think that your God is come down from heaven and shut up in a coffer or chest. You must not think that he fitteth between Cherubins after the manner of men: but that it is enough for you that his name is there, that is to say that he giveth you some token of his presence and power, to the intent ye may be sure that he will hear all our prayers and be merciful to you. And yet for all that he filleth heaven and earth, howsoever the world go. Therefore ye must not fall to shutting up of the infinite majesty and substance of your God, into a corner, or into a material & corruptible Temple. Beware of such superstition, and be contented with the having of his name, that is to say, that your God is there called upon, that his Law is there preached to you, that his promises are there set before you, that you be grounded upon his grace, that you need not to doubt but that he is your father and Saviour, that you may boldly sue unto him, and that you be sure he is ready to receive your requests. That is the intent why your God is minded to be among you.  
Of this place we have a good lesson to gather, which is, that seeing God hath ordained means agreeable to our infirmity to serve him withal; we ought to use them, according to this saying, thou shalt seek out that place. For Moses having warned the jews of their rudeness, commandeth them to benefit themselves by such means as the Lord teacheth them: that is to wit, by the ceremonies which he would give them. Nowadays we have not the like ceremonies to those that were under the law. But yet doth our Lord bear with us also, so far forth as he seethe it requisite, and giveth us such ceremonies as are meet for us, in respect whereof we have the meetings that are made among us, as I have said afore. And why? To the end that God's word should be preached to us, that we should make common prayers as it were with one mouth, that we should confess our faith, and christendom together, and that the Sacraments should be ministered in the company of the faithful. Seeing that our Lord giveth us such means, it behoveth us to use them. For whosoever despiseth them, mocketh God openly. Let us mark well that whatsoever our Lord hath ordained for our behoof, we must receive it, & be diligent to strengthen our faith thereby daily more & more. For if I think myself to be so perfect, that I pass not to come at the Church, there to benefit myself with others: it is a devilish overweening; and it were better for me that I were some poor beggar that had neither wit nor understanding, (so as in the mean while I knew mine own poverty) than to be so high minded. For it is the next way to cast me down to the bottom of hell, when I will needs exempt myself from the common order. And therefore whosoever hath any zeal and affection to serve God, must do that which is commanded here in seeking the place that God hath appointed: that is to say, he must not hold scorn of any thing which he hath ordained for the confirming of our faith. That is one point.  
Again we must always bear in mind, that when God vouchsafeth to plant his name among us, we must not serve him after our own fashion, and after our own rude manner: for his service is always spiritual, and the things that he showeth us here beneath, must draw up aloft to heaven. And hereby a man may see how the wretched world hath been beguiled. For the greatest  
nance must be after such a sort, as therewith we must find some further taste of the goodness of our God, and joy in him for that he is our fosterfather, of whom we have our daily bread, as we profess by ask it at his hand. And when we have taken our repast, we must proceed to take sustenance of the good things that are prepared for us in heaven, against we depart out of this world, that we may have some beginning of them afore hand, and travel towards the attainment of them daily more and more. That is the thing which Moses meant plainly in this place saying, When ye have offered sacrifice to your GOD, ye shall make merry there in his presence. For the people were wont to make feasts at their sacrifices. And what manner a once? Holy feasts: not that God was honoured by their eating and drinking: but for that it was a testifying, that it behoved them to bear in mind that they were all their life long in God's sight: So as it behoved them not only to think upon him at the beginning of the year, or a three or four times a year when they came to jerusalem to do sacrifice, but also to think thus with themselves continually: Although we be far off from the Temple, so as we cannot be there to do our sacrifices: yet doth not our GOD fail to regard us: for he watcheth over us, and we be in his protection. Therefore whensoever we eat or drink, let us assure ourselves that he seethe us, and we cannot hide ourselves out of his sight, neither ought we on the other side to forget him, as men commonly do when they be minded to make merry. They frisk it out in such sort, as if they thought they could get away from him. But on the contrary part, God's will was to do the people of old time to understand, that whensoever they did eat and drink, they should think that God saw them. We in these days have no such Ceremony of feasting in jerusalem and in the places near about the Temple: but yet doth the truth thereof continue still to us: which is, that we be done to understand that after we have been at the Church, and have met there together in the name of our God; when every of us returneth home to his house to dinner, we must not let god alone in the Church, and take our leave of him; but we must bear in mind that God guideth us, and when we be come home to take our repast every man by himself, we must behave ourselves as in the presence of our God, & our mirth must be after such a sort, as he may be the witness of our gladness. For we know that if our mirth be unholy, it is cursed of God. Therefore let us learn to bear always in mind, that our God is our guide every where, and that he never forsaketh us, to the intent that we on our part should not be as beasts that run astray. That is the thing which we have to mark upon this text. The Ceremony thereof was in force during the time of the Law. But as for us nowadays, let us be contented with the truth thereof, & learn to understand that sith our Lord jesus Christ is come, we need no more any material Temples to tell us that God is with us. For our Lord jesus hath not for nought taken to him the name of Em●●uel (as the Prophet Esay calleth him) that is to say: 
Esa. 〈…〉  God with us. 
 And forasmuch as our Lord jesus Christ telleth us that he will be with us continually to the worlds end, let us not fear but that God will accept us for his children, so that in passing through this transitory life, we have our eye always upon him, and go forward still towards his heavenly kingdom. For then will he make all the rest to be dedicated to his honour, so as even our eating & drinking shallbe a piece of his service, & he will take it in good worth & like well of it, so that we do wholly worship him, looking to be fed at his hand, not only with this corruptible food, but also with such nourishing food to himselfward, as we may live with him the same life that he himself liveth.  
Now let us kneel down in the presence of our good God with acknowledgement of our innumerable faults, which we commit daily against his Majesty without ceasing, praying him to make us perceive them better than we have done, and in the mean while to bear with us, until he have rid us quite & clean from all vices, and united us thoroughly to his righteousness. And so let us all say, Almighty God heavenly father, etc.   

On Monday the seven. of October. 1555. The Lxxxij. Sermon, which is the third upon the twelfth Chapter.  
8 Ye shall not do according to all the things that you do here this day, that is to wit every man as he thinketh good.  
9 For as yet you be not come into the resting place and the inheritance which the Lord your God giveth you.  
10 You shall go over jordan, and dwell in the land which the Lord your God will make you to inherit. And he will give you rest from all your enemies round about you, and you shall dwell in safety.  
11 And when the Lord your God shall have chosen a place there, to put his name in: Ye shall bring thither all that I command you that is to wit, your burnt offerings, your sacrifices, your tenths, your Heave offerings, and all the choice of your vows which ye shall have vowed to the Lord.  
12 And ye shall make merry in the sight of the Lord your God, both you yourselves and your sons and daughters, your manservants and your Maid servants, and the Levite also that is within your gates: for he hath no part nor inheritance with you.  
13 Beware that thou offer not thy burnt offerings in all places which thou seest.  
14 But in the place which the Lord will choose in one of thy Tribes. There shalt thou offer thy burnt offerings, and thither shalt thou bring all the things that I command thee.  
ALthough Moses have treated of this matter heretofore, yet is it not without cause that he goeth to it again for the better confirming thereof. For as I have told you already, Men are always desirous to pass their bounds, & cannot submit themselves to God, to attempt nothing beyond his word. Wherefore let us mark well that God thinks it not enough to tell men once for all, that they should behave themselves according to his word & ordinance: but he repeateth the same lesson oftentimes, to the intent that men should take the better heed of it, and mark it the better. And because the people had not as yet the law written as touching the Ceremonies; it is said expressly, You shall not do as ye do now. For it behoved the people to bridle themselves thereafter as they were taught. Howbeit, for the better understanding of this text, it might be demanded first, whether the Israelites did for a time offer sacrifice at their own pleasure, without rule, or without being certain what God required or allowed. The answer hereunto is, that they had always some mark to shoot at, and that they had not the bridle so lose in their necks, but that they knew how they ought to sacrifice. And in deed, we hear how the Apostle saith to the Hebrews, 
〈◊〉 11.4.  that from Abel forth on, there was no sacrifice accepted but by faith. And faith importeth always an obedience, so as if men deal at alaventure, there is no faith at all in them. But the Apostle saith expressly that Abel's sacrifices pleased God because of his faith. Whereupon it followeth, that God hath ever showed his will to the faithful, so as they have not gone to work unadvisedly, but have had such certainty as was requisite for them. And whereas Moses reporteth in Genesis that Noy sacrificed of clean beasts unto God; 
〈◊〉 ●. 10.  it doth us to understand that Noy must needs have had some knowledge of the difference of them aforehand: for it passed his understanding to find out which beasts were clean. Needs therefore must it be that God had imprinted it in him: and that order hath continued for ever. And so is it certain that the Israelites never had any such lawless liberty, but that they knew which was the true way of worshipping GOD. Also it is expressed by Moses that Abraham would instruct his posterity in the judgements, 
Gen. 18.19.  Laws and Ordinances of GOD. Whereby he doth us to understand, that although there was not as then any law written; yet notwithstanding Abraham failed not to have knowledge of the things that God required & of whatsoever else was requisite. For Moses could have said at one word, Abraham will teach his children to live well and holily and according to the will of God: but he sayeth that he will teach them his laws, statutes & ordinances. To what purpose? I have told you before, that it was to magnify God the better, for his well providing of all things requisite to the serving of him, so as the faithful could not stand in any doubt, but were sure of their duty what they ought to do.  
According hereunto therefore let us mark, that when the people of Israel came out of Egypt, their sacrificing was not after the manner of the Heathen, according to the invention of man: but after a heavenly order, that is to say, according to the order which God had appointed. Yet notwithstanding it is true that there was not as yet any such particular declaration made of the Sanctuary, and of all the appurtenances and things belonging thereunto, as we see is set down in Exodus and Leviticus. These things (say I) were not so particularly set forth: it was not yet said unto them, You shall have but one altar, which shallbe of such a measure, of such a height, and of such a breadth: you shall have a Tabernacle of such manner of stuff, of thus many pieces, thus long, and thus broad: You shall have fire burning continually in the Sanctuary: Your sacrifices shall never be offered without Salt: there shall always be light and perfume in the Temple: The cakes that shall be offered in the Temple shall be of such a fashion: There shall be bread continually before the Lord, and it shall be renewed day by day: Again there shall be a high Priest, which shall enter once a year into the narrow Sanctuary, and there shallbe an Altar of burnt sacrifices for him to offer upon from day to day. These things were not yet thus set out: & that is the thing which Moses meaneth in this text when he saith, Ye shall not do after the same manner as we do this day. For there was greater liberty before such time as God had set forth his commandments to bridle the people withal, and to hold them in such awe as they should not attempt any thing upon their own head, nor step aside to the right hand or to the left; but follow the things roundly which were contained in his Law.  
And hereof we have to gather, that after as God uttereth his will unto us, so are we the more bound to follow the same. For if we knew not what to do, and that God had let us alone in suspense: we might have some excuse for our doing of things as seemed good to ourselves. For why? Our Lord hath not been so gracious to us as to say unto us expressly, Thus shall ye do: And therefore we may do according to our own skill, seeing we have no express word to the contrary. After that manner might a man reply. But now that God hath witnessed his will unto us, we must stoop to it, and it is not lawful for us to add any thing thereto, For that were as much to say, as we would fall to scanning whether God or we were the wiser. And what a presumption were it, if we would needs have better things than those which he enjoineth us? Yet notwithstanding, if men cannot find in their hearts to yield to the things that GOD commandeth, they enter into this devilish presumptuousness of purposing to be wiser than God hath given them leave to be. Wherefore let us learn, that when we have once assurance what God alloweth, we must rest wholly upon it. And herewithal we must mark, that God did not without cause give the people of old time so many rules to show them how to do sacrifice. When we read the things that are contained in Leviticus, to our seeming there be many needless things. For God might well have said in few words, I will have a Temple, and there will I have you to sacrifice unto me. But there are such a sort of commandments as may make a man amazed and out of his wits. And what is the cause thereof? True it is that all things were made and done according to the pattern that Moses had seen in the Mount, 
Exod. 25.40.  as God himself declareth. And thereby we be done to understand that the figures, (although that at this day we know not perfectly in all points to what use they served) had a spiritual truth, which may be referred to the things which we have nowadays by the coming of our Lord jesus Christ: 
Heb. 9.8.10.  for he is the very body and substance of all the shadows that were under the Law. 
Col. 2.17.  When we read that the highpriest might not enter into the Sanctuary, but with such attire as is there described; 
levit. 16.4.  we would think it strange to see a man so disguised, with so many things about him. And why was that? We must mark that it was to do the people to understand, that the party which was to be the mediator between God and men, was not of the common state and sort of men, but that it behoved him to have a special kind of holiness to press unto GOD with all. And that was the cause why he carried this title in his frontlet upon his head; 
Exod. 2●. 36  Hallowed unto God, or the holiness of God, Again, he had other attires about him, so as he could not go or stir, but there went a noise or sound from him. 
Exod. 2●. 3● 35.  For he ware bells upon the skirts of his garments; and that was to show that all men ought to give ear, when it is told them that the son of God was offered for us in sacrifice, so as the same may ring into our hearts, to the intent we may seek the means to be reconciled to GOD. There were other things whereof a man may perceive the reason. 
Exod. 2●. ●●  As the twelve precious stones which the highpreest ware on his breast aloft upon the Ephod: and the names of the twelve tribes graven in other stones upon his shoulders. 
Exo. 28.9. ●  Whereby was meant that jesus Christ did nothing for himself but all for us and in our behalf: and that his going unto God after that fashion, was to bring us into his presence, according to this saying of his, 
joh. 17.19.  I sanctify myself to make you all partakers of the same holiness. Now than we see the reason of many things that were commanded in the law, and we know it was not without cause that the Apostle said that all things were made according to the pattern that Moses had seen upon the Mount: 
Hebr. ●. 5.  after the which manner Saint Steeven allegeth the same text in the seventh of the Acts. 
Act. 7.44.  Nevertheless we must note, that God's meaning was to hold his people in awe, that they might be the surer what to do, and not be occasioned to transgress the true service of God, by mingling of any inventions with it. I say it was God's intent to enure his people to obedience. For if we show ourselves to serve God otherwise, all that ever we do will be nothing worth: 
 nay it will be sin. If I ween I do well, and in the mean while stand in doubt and perplexity; all must needs go to wreck. For if we be not enlightened by certainty of faith; God alloweth not any of our doings. And therefore I say his intent was to keep the people of old time in obedience. And that was the cause why he willed that there should be light continually in the Temple. 
 It was not to give light unto God, or to do him any service, but to do the rude people to understand, that we must not do things disorderly, and be as blind folks when we approach unto God: but that we must have light to guide us by, which light is not to be found in our own brains, but must come from above. And for that cause the holy candlestick had Lamps upon it, wherein was oil continually. Whereby was meant, that if men be not guided & governed by the holy Ghost, they do nothing but wander up & down, & in the end they shall fall into destruction. Again, 
 God willed that no strange fire should be brought unto his Altar. Whereby is meant that men must not bring aught of their own to the serving of God: but we must have the holy fire, that is to say we must pray to God in the Church, & not go beyond his word, or beyond the doctrine that he giveth us. 
 Moreover it is said that no sacrifice should be offered without salt. And why so? For when we offer things to God without warrant that he alloweth them & requireth them, they have no savour at all before him. Thus you see in effect how it was God's intent to comfort his servants, & to encourage them, th● they might serve him as became them. And again, it was his will to cut off all occasion of adding any thing which they had learned to the heathen. We know that although men have no encounters before their eyes, yet they cease not to forge many fond things, weening to please god by that means. But when we see examples on either side of us, it is a further provocation to us. Besides the ticklishnes which we have already of nature, it pricketh us forward to say, why should not such a thing be good? For the jews had seen the fashions of Egypt & of other heathen folk: & therefore they might have been provoked to fashion themselves like unto them: & that had been a corruption to overthrow the whole service of god. To prevent this mischief, God gave them a remedy, which held them occupied in such sort, as they had enough to do in the things that were enjoined them, & had no leisure to withdraw themselves or to add any devise of their own. And so we see it was not for nought that God gave his people so many laws, rules, & ceremonies at their going into the land of Canaan. For first of all, it was meet that the figures and shadows should supply the room of the truth that was yet unrevealed, until jesus Christ was showed openly to th● world. Secondly it was Gods will to try the obedientnes of his people by that means. And thirdly it took away all occasion of intermeddling themselves with the superstitions of the heathen & unbelievers.  
And for that cause doth Moses say, You shall go over jordan, & God will give you rest in the land that he hath promised you, & there shall you dwell in safety, though you have enemies round about you. And then will he choose him a place in one of your tribes, and thither shall you bring your sacrifices, burnt offerings, & oblations. And the very true sacrifice (saith he) is to do nothing upon your own heads, but to obey your God thoroughly in all points. When he saith that they shall come into the land, it is to show that Gods deferring to give his law till that time, was to declare more particularly what things he liked of. For it was his will to perform his promise made unto Abraham, before he would establish his own service. And thereby he gave them to understand that the land of Canaan ought to have led them to a further thing. For had there been no further matter in it than the land itself; it had been enough for them to have been settled in it, and there to have had wherewith to find them abundantly. But God setteth up his service, & showeth them after what sort they should honour him thenceforth: & all is referred to our Lord jesus Christ. We see then that the land of Canaan should have guided the jews to the hope of the heavenly life; so as they should not have set their minds upon the enjoying & possessing of the profits that came thereof, but have proceeded on further & considered that God's meaning was to reign among them after a spiritual manner. That was the cause why he listed not to give them that ceremonies at the first, after the manner that they be set down in Leviticus: but reserved the setting of them forth, until the people were come into their inheritance.  
And he saith expressly that the jews should dwell in quiet & safety, notwithstanding that they were beset round about with enemies. Hereby we be done to understand, that it was not enough for them to have conquered the country, but that it behoved God to maintain them still under his protection. And as the Israelites were warned of it then: so doth the same belong to us at this day. For God telleth us that if he hath once called us, it is all one as if he had made us to pass the red sea. True it is that he could call us without making of us to change our place. But let us consider from whence God taketh us, & whither he draweth us. He taketh us out of the bottom of hell. 
Eph. 2.12.  For so long as we be in our own nature, we have none access to the kingdom of heaven, nor any acquaintance with him, but are utterly banished from the hope of life. And when he hath drawn us out of such confusion, he pulleth us up to himself, to the end we might cleave unto him: & although we dwell as yet on the earth; yet notwithstanding we cease not to be heirs of the heavenly inheritance. This is a far greater thing than to pass the red sea. For we have an enemy that is greater and much stronger than was Pharaoh & all his people. 
Eph. 6.12.  For what can we do when we have all the devils against us, labouring to hinder our salvation, & being so subtle & having all the means that can be to do it withal? They be called the princes of the air, 
Eph. 2.2.  & they reign over our heads, so as they might easily overthrow us if God delivered us not from them. Therefore it is a great power which God uttereth when it pleaseth him to gather us unto himself. And yet is that to no purpose, except we be preserved still under his hand & tuition. For as long as we be in this world, 
1. Pet. 5.8.  we shallbe environed continually round about with enemies. The devil ceaseth not to trouble us; he hath wiles & slights enough to do it withal: & we on our side are unarmed & unprovided; & therefore it standeth us greatly upon, to have God to be our defender. Nay, the devil needs not to seek far: 
Rom. 6.12.13. & 7.23.  for we carry such a number of vices with us of our own, as we might be overcome a hundred times without any great ado or noise. Let us mark well then, that like as God promised to maintain the jews in the inheritance that he had given them: so it standeth us in hand at this day to be maintained by his hand in the faith; that we may persever in his service: or else our salvation will go to wreck every minute of an hour, so as there will be no stay nor continuance.  
Now afterward Moses addeth: God will have you thenceforth to serve him in the place which he shall have chosen to put his name in. Which is as much to say, as that we must not make this our rest; to invent this or that; but we must hold ourselves in quiet, and abide under the government of our God. When we be at rest, then is our mind much troubled with unquietness, which is clean contrary to God's meaning. For if he give us respite, so as we be not troubled with fear & terror, to what end is it? Is it not to the end that we should be so mild a to say, go to my God, if I were vexed or disquieted in mind, I had some cause to be carried here and there and to do some thing or other. I should be seeking of sundry remedies. But now that thou vouchsafest to maintain me in quiet rest, it is good reason that I should be still, and suffer myself to be ruled by thy word, and to be bowed which way thou listest, without giving head to my lusts, for that were a wicked unthankfulness. That is the thing which Moses meant by that text. And the same matter concerneth us also. For whensoever God vouchsafeth to give us rest from our enemies, we ought to be so much the quietter in ourselves. As for example. If we were among the Papists, we might be in such fear, as we should be driven to seek new shifts every day, as the poor souls are which be among them, who may well say, Alas, I have no liberty to serve God. How may I be have myself in such sort as I may not defile myself with the superstitions of these Idolaters? Thus ye ●ee how these poor caitiffs are feign to seek all the ways to the wood to find some shift to swim between two streams. And no marvel though they be in that taking. In deed it is no sufficient excuse; for howsoever the world go with us, we must be fully resolved in ourselves to serve God nevertheless. But yet are we the less to be borne withal, when we abuse the time of quietness that God giveth us. If we be at liberty, then must nothing withhold us from having our religion pure and clean. For he offereth himself to us daily in his word. And therefore let us refrain ourselves from wandering after our own imaginations, and let us bridle ourselves in that behalf. Seeing that God hath given us rest: let us follow all that he showeth, without attempting any thing at all to the contrary. But we see the contrary come to pass. For commonly it falleth out that when men be in rest, so as no man troubles them nor disquietes them; then fall they to be lusty or sporting like a horse that is broken lose and hath neither bridle nor saddle. And the experience hereof is too common, in so much that those to whom God hath granted such favour as to have his truth in most safety, do think it better to behave themselves after another sort, and to change their state: and what a kind of dealing is that? It is a devilish rage that we be carried away withal, when we cannot be quiet in ourselves at such time as god hath given us outward rest, and holdeth our enemies locked up, so as although they be round about us, yet he suffereth them not to make any change to disquiet us with all, and yet we ourselves cannot abide to sit in quiet. Wherefore let us mark well, that seeing God is so gracious to us as to grant us liberty to serve him purely: it is our duty to hold ourselves quietly under his obedience, without attempting any thing at all. But the Papists have well showed in this case, that they cannot find in their hearts in any wise to submit themselves unto God, and that their intent is not to yield him any obedience. For first of all they looked not what God meant by the old figures of the Law, and yet they followed the things that Moses commanded concerning lights, perfumes, and apparel. And why was that? Because they considered not that all those things were referred to our Lord jesus Christ. They were much more brutish than the very jews that had no faith at all. For the jews at leastwise held themselves to the rule that was given them. In deed they knew not the right use of their Ceremonies: but yet had they an express commandment from God, & durst not attempt any thing against the same. But as for the Papists, notwithstanding that jesus Christ be manifested, and have accomplished all the things that were betokened in old time: yet have they utterly overthrown that good and substantial foundation, and thrust his death and passion under foot. They fall to taking up of lights. And what needs that? The holy ghost hath showed himself visibly in the person of our Lord jesus Christ, 
Ma●. 3. 〈…〉 Act. 1.3.  and afterward upon the Apostles, to do us to understand that we must no more look for any outward figures, because we have the truth and substance of them▪ But what? The Papists have abolished the infinite grace of God, and utterly made a mock of it. They will needs offer sacrifice, and have attired their priests thereafter, disguising them as though it were to the playing of an interlude. And all this gear is but gugawes, for they be not commanded of God, and besides that▪ they be done as it were in despite of him. All that was done in the law was of Gods setting up: & these men fall to setting up of new fashions such as God never spoke of. Again, they place a mortal man in the room of our Lord jesus Christ; as who should say that the office of our Lord jesus Christ were not welynough known and apparent, unless it were figured out with new and strange toys. It is all one as if a body should show forth the picture of a man when the party himself is present, and should say, Behold this picture, and yet the man is there himself who can much better show himself what he is than the picture can do. Even so do the Papists in setting forth of the picture of jesus Christ. He is named the lively image of God. Although the father be incomprehensible in his own majesty: yet hath he so uttered himself in the person of his son, 
● Cor. 〈…〉 He 〈…〉 2. Cor. 〈…〉  as we may behold him there face to face, as saith Saint Paul in the second to the Corinthians. But the Papists draw a Curtain before it, and tell us that we must be contented with pictures. It is therefore a turning of all things upside down, and a bringing in of devilish confusion. Nevertheless, we see that in the Popedom there is no hearkening what God says; but all is done at the appointment of man. Look whatsoever they do, they term it by the name of God's service. Yea, but how is God duly served? God saith, ye shall not do whatsoever seemeth good to yourselves: seeing that I have set you down a certain order, be contented to be governed by my word. But what say the Papists? Me thinks this is good: This we take to be excellent: every man casts to his collup, and in all God's word a man shall not find one syllable of all the things which they term God's service, and which they will needs have to pass in their account. For let a man search all the things through which are comprised under that name in the Popedom, & he shall find them everichone to be forged and builded by men, and that God not only disclaimeth them, but also condemneth them, because he hath showed us his certain and infallible truth, which is the thing that we must frame ourselves unto. We see then how all this doctrine hath been wickedly thrown down in the Popedom: and that is because they have perverted the true use of the figures of the Law, and taken inordinate liberty to do whatsoever came in their heads, without having any regard to the witnessings that God giveth us, whereby they might have said, These be the things which we ought to do. Now so much the more diligent aught we to be in marking this place: For were we still in doubt nowadays what to do, so as we knew not what things God alloweth: then might we have some fancy to make us to sway to and fro. But seeing that God hath told us what he requireth at our hands: that aught to be enough for us. And now hath he abolished, the Ceremonies of the law that were of his own appointing? 
Col. 2.14.  Yea▪ And wherefore? To show us thereby that he will not have us any more entangled in the outward figures. 
Col. 2.17.  The reason is added; because we have them thoroughly fulfilled in jesus Christ. Now then, if we will not deface the glory of our Lord jesus Christ, and overthrow the benefits that he bringeth us; we must put away the old figures. Mark that for one point.  
Again, we see that God is contented with few ceremonies. For it is not his will that we should have any more deckings, lights, perfumes, Cakes, sacrificings of beasts, nor other such things: but his will is that in our baptism we should have such an assurance of our washing & cleansing by the grace that is purchased for us in our Lord jesus Christ, 
Eph. 5.26.  as should continue with us for ever. Have we that? We must hold ourselves contented with it. For God could have added more, if he had listed: but he listed not so to do. And so ye see here is a bridle which must rain us back to gather us home to GOD, or else he shall never be able to wield us. Now what have the Papists done? Tush, this simplicity of baptism pleased not them, they would needs add this & that to it at their own pleasure. What say they? Should there be but sheer water? What a thing were that? yea, but god hath so ordained it, jesus Christ who is the infinite wisdom of God his father hath so appointed it. It is said that last of all God hath spoken to us by his mouth, 
〈◊〉 1.2. 〈◊〉 28.19  and that we must stand to whatsoever he saith. Now he hath ordained it in water alone. Yea, but we must have a taper (say the Papists) to represent the holy Ghost: we must have salt, to represent the heavenly wisdom, and the grace of God: we must have divers other things, and we must have spittle to make infants and dumb folks to speak, and we must have a number of other gugawes to mock God withal, which are so gross, and fond, as they can serve for nothing but to make Christianity a laughing stock to the jews and Turks: and the devil plays his part with them, when the world is sorted after such a sort. We see then that the Papists have broken and transgressed God's order, by adding after that manner to the things which he had set down certain, and in such measure as he would not have men to go beyond them.  
But there hath been yet a far more outrageous disorder in the Lords Supper. For therein our Lord jesus Christ meant to show us, that his will is that we should settle our whole trust in him, 
john 6.51.  because we be fed with his substance, & therefore we must not seek life any where else than in him: we must not eat there & drink somewhere else; for we have there full suffisance for the sustenance of our souls▪ we have that full perfection of all goodness in him. That is the thing which he showeth us by his holy supper, & his will is that we should receive th● bread & wine in witness thereof, and that it should be distributed among us, to the end we should be knit together in him, 
1. Cor. 10.17  to become members of his body. But on the contrary part, they have set up the abominable Mass, & will needs sacrifice jesus christ. And whereof comes that? Even of that they understand not that they usurp the office which is allotted to him in the holy scripture, according whereunto he hath offered up himself once for all, & behold, men will needs take upon them to counterfeit him, for by their own saying, it is all one sacrifice. Yet for all that, they be but Apes to jesus Christ. For it becometh them not to take upon them the office that is not allotted unto them. Again they will needs make a minglemangle of all things: for they not only disguise & falsify all things that were ordained by our Lord jesus Christ, 
Luk. 22.17.19.  but by all likehood are fully bend to fight furiously against his institution. jesus Christ ordained that the bread & wine should be divided among the faithful. But it is enough with them that one do take it all, & eat it up alone. Yea & when the people come of purpose to communicate with them, (which is but once a year) they be feign to content themselves with the one part of it, & the other part is reserved. Besides this, there is no opening of God's word, their saying is that they go to receive their God, & they make a charm & sorcery of their consecrating of the bread & wine. Thus ye see how proudly they be turned away from Christ's ordinance, so as they could not devise how to fight against him with more violence. Now sith we see these things, we ought to acknowledge God's grace in drawing us out of such confusion. And therewithal let us mark, that Gods standing so much upon that point that his people should not do what they liked themselves, is not wout cause. For why? we see what men are when they once go astray. When they once take that liberty, they disguise the truth, and there is no end of their lease. Therefore let us beware that we hold ourselves short, specially when God hath given us rest from our enemies, & we dwell in a place where we may worship him purely, let us keep the simplicity that he commandeth, & alloweth by his word, without any swerving aside from the same how little soever it be. For we had need to keep ourselves far off from all corruptions, if we be determined to obey our God. And why so▪ For man's heart is a dreadful gulf. And again, every man draws his neighbour into error after him. Therefore it is like an endless maze whereof there is no way out again, unless the thing be observed that is spoken here: namely that men do not what every man thinks good in his own eyes.  
And let us note also▪ that by this saying, all our intentes (as men term them) are condemned, though they seem never so good to ourselves. For we be no competent judges; God must tell us what is good: & if we on our side find any apparent reason, it is altogether but smoke. So then for as much as God in this place setteth his own word, and the testimony of his will, directly against all our devotions, and all that ever seemeth good to us: let us assure ourselves that it is not lawful for us to follow whatsoever we think good. For all that is nothing worth: but all the service that we do unto god, must be grounded upon his word & his infallible truth. Without that, we do but build in the air, that is to say, all that ever we do is but dreaming.  
Now Moses addeth the same things again which he had spoken concerning Sacrifices, Burnt offerings, free-will offerings, vows & tenths; namely, that all those things must be done & paid in the place that God had chosen out of one of their tribes. This thing was not so soon performed as I have showed heretofore. And the reason is, for that god intended to prove his people's patience, & also for that the people were not worthy that God should 'stablish the order at the first, in such sort as he had promised it. And that is a thing well worthy to be marked. For we see that gods gracious gifts are oftentimes long in coming. . And yet God saith, ye shall no sooner have spoken, but I will be ready to secure you, yea & my hand shallbe stretched out to help you before your words be out of your mouths. So doth God promise: & yet notwithstanding he suffereth us to linger. And why? Because we have hindered the course of his grace by our unbelief; and we be so reckless, that he maketh no haste to come unto us, because we for our part come not to him but with great hardness, & as it were limping. Yet notwithstanding he doth always surmount all our vices with his infinite goodness, as it came to pass in that which Moses speaketh here. God had promised to choose a place for his Sanctuary to rest in for ever. Now, that thing was to have been done as soon as the Israelites were entered into the land of Canaan; & yet it was delayed a long time: insomuch as there passed a hundred years or twain, yea three or four hundred before the promise took effect. And that was because the people were not worthy to be so satisfied, as God had declared, & therefore were feign to abide the punishment of their sin. For they drove not out their enemies as he had commanded them, but became negligent: and beside that, they themselves turned away & fell into all manner of vices & corruptions. That therefore was the cause why God withdrew his hand, 
2. Sam. 7.10  and performed not his promise till the time of David. Nevertheless, although the people were malicious, although they were unthankful towards God, although they provoked his wrath so many ways to the uttermost: yet could they not utterly disappoint that promise altogether. The reason was, for that it depended not upon that deserts of men. Therefore although men be unworthy of it; yet doth God in the end perform whatsoever he saith. Yet notwithstanding there is a delay made for a time, to the intent that folk should learn to know their own naughtiness, and mislike of it, and be sorry for it. Wherefore let us learn hereby, that if God at any time do show himself unwilling to put us in possession of his benefits out of hand: it is because that we have procured the delay of them by our own naughtiness. But yet shall we not be utterly bereft of them, so we acknowledge our sins and be sorry for them: but in the end he will reach out his hand again, to put us in possession of the benefits whereof we had deserved to be utterly dispossessed. Truly this will not boot the hypocrites at all: but as for god's church, although it live in suspense for a time; Yet will our Lord show in the end, that his goodness surmounteth all the sins of men, and that he will not fail to be faithful, 
 though all of us be liars. soothly (as I said afore) we must not under this colour flatter ourselves. For if we be stubborn in evil, our Lord will welynough find the means to discharge himself of the promise whereof we shall have been disappointed. But let us learn to acknowledge our sins; & when we have acknowledged them, let us learn also to rest upon the goodness of our god, not doubting but that it is so great and infinite, that notwithstanding all the lets which we on our side shall cast in the way of it, yet it will so get the upper hand, that in the end we shall find the welfare from the which we had shut ourselves out of doors. That is the thing which we have to remember upon this text of Moses where he saith that god would appoint a place, even such a one as he had chosen out from among all the tribes of Israel, where he would have his name to be called upon. The residue which cannot be declared as now, shallbe pursued hereafter.  
Now let us fall down in the presence of our good god with acknowledgement of our faults, praying him to make us perceive them better than we have done heretofore, so as we may mislike them more & more, & thereby be brought back unto him: and that sith we for our parts bring nothing to him but utter corruption; it may please him to grant us the grace so to reform us by his word, as the sacrifices which we shall offer unto him may be made holy by faith, and he accept them for our Lord jesus Christ's sake. And for as much as we know that he requireth spiritual sacrifices: let us call upon him with such boldness, as we may be hard at his hand, & yield him praise for all his benefits bestowed upon us; and moreover endeavour to discharge ourselves of our duties every man towards his neighbour, because those be the sacrifices which he receiveth & alloweth. That it may please him to grant this grace not only to us, but also to all people and nations of the earth; etc.   

On Tuesday the viii. of October. 1555. The lxxxiij. Sermon, which is the fourth upon the twelfth Chapter.  
12.13.14. And ye shall be merry, etc.  
15 Nevertheless, look whatsoever thou hast a mind unto, that mayst thou kill and eat within any of thy gates, according to the blessing of the Lord thy God, which he hath given thee; as of the fallow dear or of the Red dear: both he that is clean and he that is unclean may eat thereof.  
16 Only of the blood shall you not eat, but you shall power it upon the ground as water.  
17 Thou mayst not eat the tithes of thy Corn, of thy wine, or of thine oil, within any of thy gates, nor yet the first engendered of thy kine, or of thy sheep, nor any of the vows which thou shalt have vowed, nor the free will offerings or the liftings up of thy hands.  
18 But thou shalt eat those things in the presence of the Lord thy God, in the place which the Lord thy God will choose to himself. There shalt thou eat them, both thyself, thy son, thy daughter, thy manservant, thy woman servant, and the Levite that is within thy gates. And thou shalt be merry before the Lord thy God in all things whereunto thou puttest thy hand.  
MOses going forward still with his matter, commandeth the jews here to be merry in the presence of the Lord. Now although this lesson have been laid forth already, yet is it requisite for us to be put in mind of it again. For the treating of it here new again, is not for nought, neither hath the holy Ghost set down any thing more than needeth, as I have said heretofore. Men cannot keep measure in their mirth without some disorder always. And the cause thereof it that they have not an eye unto God in their making merry. Nay rather (which worse is) they think it is no mirth at all unless they turn their backs upon him. Whereas we should seek all our welfare in GOD to have our rest there: we bear ourselves in hand that we be best at ease when we be furthest from him. For this cause God ordained the said Ceremony of solemn feasting when the folk offered sacrifice unto him, as it were of purpose to put them in remembrance, that God was there present, and showed himself unto them. Not that the doing thereof once a year was a sufficient discharge to them; but that every man ought to make a lesson & a general rule of it, that whensoever they did eat or drink, they should refer it wholly unto God, 
1. Cor. 10.31  accordingly as Saint Paul warneth us to do. And thereby we see that the truth thereof abideth unto us, though the Ceremony thereof be done away. Wherefore let us learn, that in playing and sporting after the fashion of the children of this world, we shake off God and bereave him of his honour. And surely it is an unexcusable unthankfulness, when we acknowledge not the author of all welfare. If we refer all our mirth unto God, it will be always moderate. Besides that it shall ever have a good end, God will so hold us in awe by his Majesty, as we shall not pass our bounds as we see the wretched and blind unbelievers do, who have no more stay of themselves in their making merry, than wild beasts have. Now then, if our eyes be so set upon God; we shallbe sober and modest enough. Mark that for one point.  
But besides this, it is the meaning of Moses also, that fathers should teach their children, and masters their servants, to do the like. For it is not enough for a faithful man, that he himself serve God: but he must also govern his household, assuring himself that it is committed to him to the same end, & that he is to yield account of it. And in deed, what reason is it that a man should have superiority over his neighbours that are creatures fashioned after the image of God as well as he, and that in the mean while God should be bereft of his right, and not be used as chief sovereign of all? What a presumption were that? Were it not an utter perverting of the order of nature? Then let us mark well, that here we be warned to rule our houses in such wise, as GOD may be served both of great and small. Let him to whom God hath given children, beware that he bring them up in the right religion, & let him do the like to his men and his maids, so as God may be the common father and master of them all. That was the thing whereof Moses intended to warn the jews, & in their persons it behoveth us also to be taught at this day to do our duties, in that behalf. And therewithal we be exhorted to gentleness also. For although the master of a house have pre-eminence & authority over his household; yet notwithstanding his enjoying thereof, must not be to himself alone: but he must impart it to all his whole household: for else it is a separating of himself from the state of mankind, & a barring of the common society which God hath set among men. Therefore there are here two points to be noted. The one is that whosoever hath charge of children and servants, must do his endeavour to lead them to god. And the other is, that all such as are set over others and have inferior persons under them in what state of subjection soever it be, aught to be kindhearted towards them, and not to reign over them with tyranny and cruelty, but to rule them with all gentleness, so as they make them partakers of the benefits and gracious gifts which they have received at God's hand.  
That which Moses addeth concerning the Levites, serveth for a further confirmation of that which he had spoken of their rejoicing or making merry in the presence of God. For (as I have declared already) God had appointed the towns of the levites to be dispersed among the tribes, to the intent there should be good doctrine taught throughout the whole country. 
levit. 3 5.8. & jos. 2●. 3.  We know what the state of that tribe was, namely how it is said in the second of the Prophet Malachi, that the lips of the priest ought to teach knowledge, 
Mal. 2.7.  & that men should seek for good doctrine at his mouth, & that the Priests were as the messengers of the living God. God then had chosen the tribe of Levy to be continually among his people, to hold them in the true and pure religion. For had they been placed all together in some corner by themselves, after the same manner that the rest of the tribes were in their portions; all the people beside had been without teaching. But inasmuch as there was no tribe where the Levites had not some town allotted to them; by that means the seed of God's word was spread abroad, so as the persons whom God had ordained to govern his Church & to have the charge of men's souls; were so dispersed that the land was furnished with them throughout. And now it is said that the Israelits shall make merry with the Levites that were mingled among them. And why? For they might hold the people in some awe. Though there had been some unruly persons, yet if they had seen the Levites, who bore their marks, & were specially chosen to the spiritual government of the Church: it would have been a bridle to restrain them withal. Thus the Lord seeing the frailty of his people, gave them this help to hold them in order & modesty. As if he should say, True it is that I have chosen you for mine inheritance, & you be the people whom I have dedicated to myself: but yet is there a special holiness in the Levites, because they press into the Tabernacle, and are appointed to teach you the law, and to keep you from running into superstition, & from starting aside to strange gods. Seeing then that I have committed this charge to my Levites: let them be in your company, that by your beholding of them you may be the more provoked to fear me, and to be merry after a holy manner, without defile of yourselves with the lusts of the world as ye see the unbelievers do, who rush out into all disorder: that seeing I have appointed my Levites to be as messengers from me, and that my law is in their mouth, & their office is to bear abroad my doctrine: you may not be so given to disorder, but rather consider that I dwell among you, so as the very sight of my servants may do you to understand, that I am near at hand, & that you ought not to separate yourselves from me. And hereby we be put in mind to behave ourselves soberly and modestly, & that we have need to be exhorted daily thereunto by the word of God, for fear of starting out into unthriftiness; for we see what feebleness is in us. True it is that when we be once entered into a wicked trade, we shall soon be hardened in it: but to be constant in doing good, we shall have much ado. Therefore although we have some good disposition & desire to serve God: yet must he be feign to quicken us up still from day to day. Wherefore let us seek the mean; which is to resort to the doctrine that should be our guide, and to yield willing care to the warnings that are given to draw us unto God, & to confirm us in his fear & obedience. Yea and when we have been at a sermon, and have heard the word that is preached to us in his name: let it serve to keep us in awe, & although we be tempted to unthriftiness, yet let it be as a bridle to rain us back unto God. Thus you see how we ought to use the means & remedies that God hath appointed unto us to redress the frailty that is in us. For otherwise we would start away by and by, and wonder that we should be so utterly strayed away from our God. That is the thing in effect which we have to remember upon the first sentence that is set down here.  
Now he addeth afterward, as we have seen already heretofore, that the people should not sacrifice in all places, but only in the place that God should ●●●se among their tribes. And that is to hold the people in obedience, that they should not attempt to serve God after their own fancy & imagination. In deed a man might say at the first blush, that there needed no rehearsing of the thing that was easy enough of itself. But the case concerneth not the only understanding of it, there is another reason why god setteth down this saying so often: which is that men cannot refrain from swerving one way or other, but that although they be fully minded for a time to serve God, yet do they start aside in the turning of a hand, because they be unconstant & light minded. Not without cause therefore doth God rehearse here the same thing that we have seen here before, namely that the people should not offer sacrifice in all places. And why? For things in those days were very dark, & it was needful for the people to be restrained, to know that there was but one God. The heathen had every one their religion by himself, & there was no certainty at all among them. But it behoved the people of Israel to be fully resolved in this wise. The God whom we worship is the maker of heaven & earth: & because we be not able to get up unto him, he hath showed himself unto our fathers, so as we cannot do amiss, if we worship him according to his Law. It behoved the people of Israel to be at that point. For had they had divers altars, and that every man might have followed his own devotion: what a thing had it been? There would have been store of inventions; they would have brought in diversity of religions, every man would have devised what he had listed, & the God of Abraham should no more have been worshipped after his own manner. For this cause is it said, you shall have but one Altar and one Sanctuary, and God reserveth to himself the choosing and appointing out of the place wherein he will be worshipped & served. We see then that here all liberty is taken from men, so as they may not take any thing at all upon them in the serving of God. Mark that for one point.  
Again, it is showed us here moreover, that forasmuch as we be subject to this corruption of forging fond opinions, & consequently of false and wicked opinions out of number: God meant to hold his people in the true unity of faith, and his choosing of one Sanctuary was as a band of concord, to the intent that men should not run gadding every one after his own fancy. To be short, without agreement in that one faith, we cannot serve God or do any thing to his liking. And hereby we see that men do themselves no good at all by their foolish devotions, but rather provoke God's vengeance the more, by their straining of themselves to do the things that they have devised of their own brain. For the very ground of religion is to know whom we ought to serve, as our Lord jesus telleth us in the fourth of john, 
john 4.22.  saying: We know what we worship. Now he speaketh there of the jews, because they had the law, & therein the full certainty how God was to be served. But it is said by the Prophets, that at the coming of our Lord jesus Christ there should be three Altars, 
Esa. 19.19. & 23.24.  one in Egypt, another in Assyria, & the third in jewrie. Whereby is meant that God shallbe served everywhere. For the material Altars were beaten down. As for the things that are termed Altars in the Popedom, they be devilish abominations: for their setting of them up is to sacrifice christ on them. But he hath offered himself once for all, according to the office that was given him by God his father. 
Hebr. 9.26.  And therefore it were high treason & blasphemy against God to have altars nowadays among Christians. For jesus Christ is our only spiritual Altar: & when we be knit unto him; then is God duly worshipped and as he himself requireth. Wherefore let us learn that although the ceremony be disannulled; yet the meaning of it may greatly profit us: which is, that we must serve God, not by turning aside every man after his own conceits, but by linking ourselves together in the bond of faith & by agreeing rightly together. And whereupon shall this concord be grounded? Upon God's word & upon our Lord jesus Christ, who is his very wisdom. For if we resort to him, we shall have a certain mark to shoot at, & such a one as cannot deceive us. But as soon as we serve aside from him, be it never so little; by & by we vanish away in our own foolish thoughts. Thus ye see in effect what we be taught as concerning this place.  
And let us mark well that it belonged to God to choose the place, as hath been told you before, so as the Israelites had not leave to spy it out themselves, & to say, This is the fittest place: but God bore all the stroke alone. Hereby we be done to understand that it is not for us to set up a service of god after our own liking, but that we must hearken unto him, and so receive his word as nothing be added thereunto, as shallbe declared yet better in the end of this chapter. And verily when as he saith that he will choose it in one of their Tribes: thereby he doth us to understand that we must not envy our brethren, though one of them be more honoured than another. Let it content us that god accepteth our service; & although some of us be lesser and some greater and excellenter than others: yet must not that breed any hartburning among us, nor occasion us to be grieved at Gods granting of more favour unto others than to us: but every of us must do his duty in his own degree, & seek no further but to be received at God's hand all together, both they that go before, and they that come after.  
Furthermore let us mark well, that whereas God saith he will choose that place to put his name in: it is not meant that his being was shut up in the Sanctuary▪ but only that foolke should there have a record of his presence. And that was to the intent that the jews should not busy their heads about gross imaginations, as we see men commonly inclined to do. When God stoopeth to impart himself familiarly unto us, we take occasion to make him some Image; if we could we would tie him to some stone or to some pillar, or coop him up in some corner: and we think we have him not with us, except we have some visible sign of him. And this was the cause why men made puppets and Idols to represent God by. For this cause he telleth them expressly that he himself will choose the place wherein he will be worshipped and served, howbeit not that his being shall be shut up there, but only that his name shall be there, that is to say, that he will be called upon there. And moreover the jews were to be put in mind, to look up to the heavenly pattern that Moses saw on the Mount, 
Exo. 25.40. Hebr. 8.5.  as oft as they looked upon the ark of covenant and the other signs that God had given them, and thereby to be led to the spiritual service which was figured by those things, 
Col. 2.17.  whereof jesus Christ was the very substance. True it is that even at this day still God cometh down or stoopeth unto our rudeness; insomuch that it is his will we should have temples or Churches to assemble in, and thither we come together to make our common prayers there. Again, Baptism is ministered there, for jesus Christ also is there among us & ruleth over us, & in his supper we have an assurance that we be knit unto him, & graffed into his body, so as we have but one life common to us all. Yet must we not be held down by the signs and tokens that God giveth us for our help; but we must rather be conveyed up by them, and not be wrapped in superstitions, to worship god after a fleshly manner. We must consider that he filleth all things, yea even abiding in his heavenly glory, and there must we seek him by faith. When we think upon him, we must not draw him down hither to have him here after a fleshly manner, but we must mount up by faith into heaven where he dwelleth, 
Psal. 2.4. & 113.5. & 123.1.  as the scripture speaketh of him. That therefore is the thing which we have to remember upon this place beside the things that have been declared already. For I do but put you in remembrance of the things that have been discoursed more at large heretofore.  
Now afterward here is leave given by God to his people, to eat flesh throughout all the land of Chanaan, so it be not of any Sacrifices, tithes, burnt offerings, Heave offerings, or first fruits. It shall be lawful then for you to eat of all common flesh every where; but as for that which shall have been sacrificed unto me, let it not be eaten of in any other place, than in the same which I shall have chosen to set my Sanctuary in. Howbeit, he addeth one word more here, saying: according to the blessing which thy God shall give thee. Here we see first of all, that it were not lawful for us to eat one bit of bread, unless we were sure in our minds that God giveth it us and that we have leave of him to eat it. And that is the cause why Saint Paul requireth faith where he speaketh of eating and drinking; 
Rom. 14.13  saying that whatsoever is not of faith, is sin. And whereof treateth he there? Even of the eating of flesh or of herbs, of bread or of fish, and of all manner of food: and he saith that it must be done with faith. As how? Some will say that faith is too precious a thing to be mingled with corruptible meats. Yea, but we must be sure in all our life, that we attempt not any thing which may displease God, or that is not lawful for us to do by his leave or warrant given unto us. Therefore in the foresaid text, by the word Faith, Saint Paul meaneth the record that we have in our eating and drinking, that God showeth himself a father to us, by giving us food to nourish our bodies withal: and that our using of the benefits which the earth yieldeth, is not by stealth as though we would rob him of them; but as it were by receiving them at his hand. When a father giveth his children every one his pittance, saying, hold here, & eat it: it is no more than God doth daily unto us, when we be certified by his word, that he hath given power to the earth to bring forth corn & wine for our use, & delivered us the beasts & all other things to eat of. We must assure our selves that the growing & increasing of victuals in the world cometh not by haphazard, but of God's ordinance, who hath appointed them to feed us through his goodness. I told you this doctrine is very needful. For what a thing were it, if we could not eat a morsel of bread without offending God? And yet S. Paul avoweth it to be so. And why? For if in my eating & drinking at all times & in all places, I know not that I am beholden to God for the good things that he hath ordained for me: it is all one as if I stole it from him: I do but filch it from him like a dog or a cat, which taketh that which was not ordained for her. Ye see then that that is one fault.  
Again, it is as it were a burying of God, when men know not that it is he which giveth them the food for their sustenance. If we be not fully persuaded of that; then is God disappointed of the honour that belongs to him, so as we acknowledge him not for our father and fosterer, but become so brutish that we mind no more the life which is prepared for us in the kingdom of heaven. But his taking of such fatherly care of us in this world, is to lead us up higher thereby. And so we see that unless we be sure that God giveth us leave to eat and drink according to his blessing; we be but as brute beasts, and much worse than they. Again, on the other side, who gives us authority to devour God's benefits? Shall we wretched creatures which offend God without ceasing, presume to do it of our own heads, without considering that we have those things of his free goodness, and that they belong not to us otherwise than of God's good will, who vouchsafeth to show himself liberal towards us? Surely then do we ravine all things to us without any right or title. Therefore are we blame worthy every way for our eating and drinking, till we know that GOD is the giver of all. And hereby we be done to understand further, that in our eating and drinking we must not observe the traditions of men, but content ourselves with the testimony of God's good will. And thereunto also doth the holy scripture refer us by condemning the fond toys that men devise of themselves, as when they say, it is not Lawful to eat flesh upon such a day, this must be done and that must be done. And what authority have men to bid and forbid such things? For the Pope and all his rabble are not able to make a silly fly: and shall they forbid us to eat beef, mutton, or any other of the things that were made for our sustenance? What else is their usurping of such authority, than a robbing of GOD of his sovereignty over us? Now then let us have an eye to the will of our GOD. And sith we know that he hath given us all meats without exception: let every of us use them soberly, and be contented to be ruled by his word: for to him only doth it belong to lay Laws upon us, and it is not for any mortal man to presume so far. If any man take that upon him which is not due to him, let us despise him, yea and abhor him, as one that goeth about to overthrow the authority of God. And so ye see what we have to mark in God's suffering & giving leave unto his people, to eat flesh in all places, so it were not sacrificed. As if he should say: In your eating and drinking consider well what is lawful for you. And how may you discern that? By my word. Give yourselves once over unto me; and you shall no more be afraid of any thing. If men lay new Laws upon you; make no account of it: for it is enough for you, that ye have leave at my hand.  
And now Moses addeth expressly, according to the blessing which thy God shall have given thee. whereby he doth us to understand, that every man must have an eye to his own ability, and thereby rule his desires. For if the rich man having whereof to live, do far according to his ability, and the poor man will needs far as well as he: he must needs smart for it. And God liketh not of it when he that hath not wherewith will needs far as daintily as he that is rich. Indeed we must always bear this lesson of Saint Paul's in mind and put it in practice, namely that he which hath abundance glut not himself till he burst, 
1. Cor. 7.30.  ne give himself to his pleasures, according to his saying in the xiii. to the Romans, 
Rom. 13.14.  that we must not have a care of our flesh to cocker it too much: For our flesh desireth not the best things, and our appetites are inordinate: and therefore the following of them were but a confused disorder. Although the richer sort have great store of all things, yet must they not pamper themselves out of measure, so as they should at any time fall into disorder, and not endeavour to bestow of their abundance upon such as are in need and poverty. For God's meaning is to try the charity of such as have wherewith, by giving them more than they themselves have need of, to the intent they should not be niggardly of the things which they have, but be helpful to their poor brethren & to such as want. neverthelatter, a rich man may far according to the blessing that God shall have given him, and the poor man must content himself with brown bread if he have none other, and not strain himself to eat whytebread as well as the rich man, but bear his poverty patiently, and pray to God to nourish him as it were with Manna from heaven: And although he have nothing else but dry bread to feed on, the same must serve his turn in steed of all other victuals. That is the thing in effect, which Moses meant to show us here. And it is a very good and profitable lesson: for thereby we be done to understand that if God give us abundance, it is a continual putting of us in remembrance that he dwelleth among us, that we be not as these drunkards which in a year when there is store of wine, do despise God and play the very brute beasts, so that if they may not drink wine till they spew it out again, and power it in as it were with tunnelles, they have never enough. Let us beware of such beastliness: and let us bear in mind that we be in God's presence. And surely if we bear him that reverence, we will be ashamed to cram ourselves like dogs or swine, and to deface his image in us by unmeasurable eating & drinking till we burst again. Lo what we have to bear in mind. Likewise on the other side, if the year be barren, so as there be small store of wine, and corn is dear: This text teacheth us to thank God for it, and to cut our morsels the smaller, and to bridle ourselves. For why? It is said that our eating must be after as our God hath blessed us, so as we must have an eye to the ability that God hath given us: and accordingly as we have wherewith, so must every of us learn to rule himself, and not play the unthrifts that are led away by their lusts, which put all into the platter (as they say) to satisfy their bellies withal. Some are so delicate of their diet, that rather than they will forbear when God sendeth them scarcity, they will sell their coats, yea and their dishes and platters too. Such folk might consider, that it were good for them to keep somewhat in store, for afterward, to the intent that if they fell into sickness or any other necessity, they might have wherewith to relieve them. Had they any honesty or any stay of themselves, to think that it is Gods will to deal sparely with them at that time: Had they any consideration at all I say: they might say, Lord thou hast all good things in thine hand, and that so plentifully, as thou couldst well give us much more: but thou intendest to try our patience. Vouchsafe therefore to bless the little that thou hast given us, so as it may suffice us. Let it be as the Manna to us, that we may perceive thy favour towards us, even thereby though there were none other thing. But what? All our mind is upon the filling of our bellies; yea even without regarding how far God giveth us leave to go. So much the more therefore ought all men both rich and poor, to mark well this text. Let the man of wealth say in himself, it is the blessing of my God: & sith it is so, I must yield him account of it, and I must look very well about me how I may use these things aright according to his ordinance: so as I give not my flesh whatsoever it liketh or lusteth for, but that I behave myself soberly howsoever the world go, and also impart my overplus to such as have want or need, and relieve them with mine abundance. Let the rich deal after that manner. Again on the otherside, let the poor bethink them thus: Well, God giveth us not wherewith to find ourselves, and therefore it behoveth us to bear our poor state patiently, and not give head to our lusts: for than shall we but provoke God's wrath, by following our dainty desires & such other like things: wherefore let us be well advised to content ourselves with the little that he giveth us.  
Thus ye see that although the rich enjoy their ease & have wherewith to maintain their delights for the present time: Yet they must be of such mind, that if God list to bereave them of all things the next morrow, they must not repine to give over all, but so humble themselves as they may say, Lord I will live to day according to the blessing which thou hast given me: and if thou list to impoverish me to morrow, do thy good pleasure: only grant me the grace to learn to content myself with any other state of living than I live in to day. Whereas to day I far according to mine ability; if thou list to bring me down to brown bread, let me abide to be brought thereto, and let my neck be pliable to receive thy yoke. That is the effect of the things which we have to mark upon this sentence of Moseses, where he declareth that every man must moderate his diet and fare according to gods blessing, that is to say, according to the ability that God giveth him wherewith to do it.  
And we be further warned to beware that we devour not all that ever we can get by pilfry and wicked trades: for that is no blessing of  
people should beware in any wise that they defrauded them not of their right. And not without cause. For as I have told you before, God had appointed them of purpose to serve him, and the greater part of them also to teach his people, that his law might be known. Seeing it was so, it was good reason that they should have wherewith to find and maintain them. For in very deed a part of the inheritance belonged to them, because they were descended of the lineage of Abraham. But GOD had put them from it, to the end they should not be troubled neither with tilling of the ground nor with any other businesses, but only give themselves all wholly to the doing of their office. And it is not without cause that Moses plainly exhorteth the people to do their duty in this behalf▪ for we see the unthankfulness of the world. The Idolaters can find in their hearts to maintain their priests, and they spare for no cost: but as for them that serve God purely, there is commonly no account made of them, as hath been seen in all times. We see how God himself complaineth that he was defrauded both of his first fruits and also of his offerings, and of all the residue which he had appointed to himself in his law. But if a man had inquired how the heathen behaved themselves towards, their idols: he should have found that they were willing to spend the most part of their substance in their superstitions. We see then as I have told you already, that the world is so thankeles towards the living God, that if men be not thoroughly quickened up, they let slip all that ever God commandeth, and could be contented that such things should never be spoken of. Specially as for those whom God hath ordained to preach his word, men can find in their hearts, not only to set light by them, but also to forsake them utterly. And why? It is because god rebuketh us for our faults, but we would he were further off from us, & that he would lay the bridle in our necks, so as every man might do what he listed: & therefore it grieveth us to be touched by God's word. But yet for all that, if those that have that charge committed to them do their duty; they must be importunate in calling upon us, by rebuking, exhorting, and reproving us, that they may overcome us by their lively rebukes & sharp threatenings. Now, that is not the thing which the world coveteth & desireth. Nay the world had lever to maintain such as should never speak word of it, than to have a preacher that would rebuke sin livelyly. And if it were in the world's choice, it had always lever to maintain a whole covent of monks & Canons to howl out with full gorge, than to find one preacher that would speak as he ought to do. Men can be contented to have Organs. And why? For they put men to no grief by rebuking their sins. But as for such as preach God's word to the quick, men could find in their hearts that they were rid out of the world, if it were possible. And therefore it is not without cause that our Lord saith he will not have them forsaken, which bear abroad the true doctrine in his name. For by that means folk bereave themselves of the food of life, in that they refuse to maintain those that bring them the doctrine of salvation, which is all one as if they meant to starve themselves for hunger. And that is the cause also why Saint Paul standeth so much upon that warning. Certain it is that he sought not his own profit. 
1 Cor. ●●. 15.  Insomuch that he forbore to take his due wages in some places, because he saw that men grudged at it. And he chose rather to take it of other Churches, where he served not, than of th● Corinthians, because of the unthankfulness, which he saw among them. Nay, he chose to labour with his own hands, rather than he would give them any occasion to speak ill of him. Thus have we a man that is not given to his own profit, but rather forbeareth willingly even that which God had granted unto him; and yet he ceaseth not to tell them, that the preachers of God's word ought to be found & maintained. And why is that? Because we see the devils subtlety, who desireth nothing so much as that the Churches should be destitute of good shepherds. Again Saint Paul hath an eye to the spitefulness of the world. And that is the cause why he standeth so much upon the said point, That those to whom God hath committed the charge of the preaching of his world, should be faithfully maintained. It is a great matter (saith he) that we for bringing our spiritual goods unto you, should have wherewith to sustain our bodies. 
1 Cor. ●. ●●  It is a very fair recompense. And yet if that mislike you, you show great malice, and that ye set but little store by the inestimable treasure sent you of God. Now we see to what purpose Moses commendeth here the tribe of Levy unto them. It was not so much for the profit of those that were to be maintained by the offerings, first fruits, and tithes; as for the common benefit of the whole people. For it was to the end they should be maintained altogether in the true union of faith, & that they might always have men to put them in mind to live in obedience towards God, and that the Religion might be preserved in the pureness thereof. This is not for the peculiar benefit of the levites, but for the general welfare of the whole Church of God.  
Now hereupon Moses repeateth the same thing again which I have expounded heretofore: that is to say, That the jews might eat flesh through as all the land of juire, conditionally that the sacrifices were reserved for the sanctuary, & for the temple them the time were come that it were builded. I have told you already that the cause why God gave such leave, was to the end that men should learn to refrain from the attempting of any thing which they were not sure to be lawful for them to do. And how shall we know that the things which we do are acceptable to God? By having his word which he giveth us. For it is not for us to be further of his counsel, than he discloseth unto us. To be short, it is showed us here, that in all our life we must not stir one finger, except we be sure that GOD hath given us leave. Now he for his part leaveth us not in doubt, but hath given us a sure and unfallible rule, so as we may always discern the certainty at leastwise if we will hold ourselves contented with the thing that God alloweth, without adding any thing to his doctrine and his law. For there he hath uttered his will in such wise unto us, that if we want any thing now, it is because we list not to hearken to him that hath all dominion over us. As for example, all the doubts that are among the Papists proceed of nothing else but of a foolish curiosity which they have to do better than GOD commandeth them. O (say they) I would be so holy as nothing might pass from me which should not be good. And is it not enough to obey GOD? Yes (say they), but I would do yet more. He that passeth those bounds, shall but torment himself, and dwell in unquietness all the time of his life, as we see these hypocrites are, which are always tossed and turmoiled with some doubt. And what is the cause thereof? It is a reward which they deserve very well because they will not rule themselves by God's word. 
Isa. 55.3.  But (as the Prophet Esay saith) if we walk purely and simply according to God's word, we shall have rest in our souls, and we shall be free from all these troubles and debates which the wretched unbelievers make: for they wot not at which end to begin, neither know they where to make an end. Therefore let us mark well how it is not without cause, that GOD speaking of eating and drinking, doth give here express leave to his people, to the end we should not adventure any thing, but in his name, and to do us to understand that he hath such a care of us, that he will guide all our steps, and therefore we must live as in his presence.  
Furthermore let us learn to receive the liberty which GOD hath given us, that we may enjoy it so far forth, as is expedient: for we know that this liberty of ours ought to carry a restraint with it: 
2 Cor. 6.12. & 10.23.  & S. Paul telleth us that all the things which are lawful, are not always behoveful, because they do not always edify our neighbours. But yet howsoever the case standeth, we must have our consciences free, so as we may use the things that GOD hath granted us by his word. And therefore both in eating and drinking we may give him thanks with a cheerful heart, as they that know how it is he that feedeth us, and that we do receive all things at his hand. Moreover we be continually put in mind hereby, that he is near at hand with us, and that his providence extendeth even to the lest things. For it may well seem that eating and drinking are no such things as are worthy that God should have regard of them. But yet it is Gods will to bear sway in that behalf, to the end that we should know the fatherly care that he that of us, not only in respect of our souls, but also in respect of our bodies, though they be transitory and corruptible.  
Hereunto Moses addeth, that the people should refrain from eating the blood of beasts. Whereby he doth us to understand, that we must so use God's creatures, as we abhor all cruelty. For at the first sight it seemeth an unnatural thing to kill the beasts to whom GOD hath given life, by knocking of them down and by cutting of there throats. It seemeth to be a changing of God's ordinance, and an utter perverting of all things, when men take leave to do such things. Yet notwithstanding our Lord saith that men may lawfully eat the flesh of beasts, 
Gen. 9.3.  and that he hath created them for man's use. Nevertheless to the intent to enure his people to meekness, he willeth them to abstain from blood. But that served but for the time of the Law and the ceremonies. For as we have seen already, our Lord governed the people of old time as little babes. And we know that men teach young children all things that are good: but for as much as they have not yet the capacity to use things as they that are come to man's estate: men hold them in awe, and suffer them not to have things at will which are lawful of themselves. As how? Men beat a child for handling a knife, because he cannot tell yet how to use it. So then GOD used a childish kind of instruction and as it were rudiments, or even as we say, the A, B, C, to enter that people withal which was yet rude and weak; but yet we know what the end and intent of the Law was, in commanding men to abstain from the blood of beasts. For God's will was that men should abhor all cruelty. And the same exposition hereof is set down by Moses himself in the ninth Chapter of Genesis. 
Gen. 9.4.  For after the flood God declareth that men may well eat the flesh of beasts, so they forbear to eat of their blood. And why is that? Because it is to be considered, that the soul or life of every living thing is after a sort represented by the blood. And I forbid you all manslaughter (saith GOD: 
Gen. 9.5. ) bear well in mind that men are created after mine own image: and therefore ye must not work any outrage one to an other. For whosoever sheddeth man's blood, shall have his blood shed by man. We see (I say) that the respect which our Lord had, was not of the brute beasts: but rather that his meaning was to hold us together in brotherly love. And therefore he gave the people of old time a figure, whereby to put them in mind that they should not offer any outrage to the reasonable creatures. That is the very effect.  
Now as touching the Ceremony, that is no more in use: it was meet that all such things should be done away at the coming of our Lord jesus Christ: but yet doth the substance of it continue with us still, so as GOD commandeth us to live peaceably one with another For seeing it is told us in his Law, that it was not lawful to eat the blood of beasts: how much the rather ought we to spare the blood of men? For men are not set in the world to make meat of; but GOD hath printed his mark upon them, and made his own image to shine forth in them, to the end that we by our sparing of them, should show what reverence we bear towards GOD. There are two things which we ought chiefly to regard in maintaining concord and friendship among men. 
Esa. 58.7.  The one is that we be all of one kind. Thou shalt not despise thine own flesh, saith the Prophet. And in deed, we see that even the wild beasts do through a natural instinct keep company together, and every of them lives quietly with others of the same sort. Needs then must we be more perverse and less reasonable than the brute beasts, if we fall to devouring one an other, and play the cats and dogs, as they say. Nevertheless, considering the inordinate unruliness that is among men, how there is neither uprightness nor indifferent dealing among them: surely there needeth none other judge to condemn them of their cruelty, than the very wild beasts.  
But there is yet a further thing, which I said to be the second point: and that is, that God hath set his image in us. Therefore when I do any outrage to my neighbour, it is all one as if I should deface the image of GOD, and so am I guilty of high treason. Wherefore let us bear well in mind that our Lord maketh great account of the maintenance of peace & agreement between men: the mean whereof is that no man offer any violence or wrong unto his neighbour. And surely we know how greatly God misliketh manslaughter. For the law was made so straight in that behalf, 
Deut. 21.1.  that if a body were found dead by chance, and it was not known who killed it, the elders should meet about it, and after great search for the matter, they should take a solemn oath that none of them was guilty of the murder: thereupon they should offer a sacrifice, to witness that the land should be as it were defiled if God punished not so heinous an offence, though the murderer were not found. And what shall then become of us when our hands are embrewed with blood, and the murderer is known, and we be full of cruelty towards our brethren? Think we to scape the hand of the judge unpunished, when as he hath pronounced such sentence? Yea and even when manslaughter is committed in battles, although the same be permitted when the wars are Lawful: Yet notwithstanding the scripture telleth us there is a kind of defiling in it, to the end the even when men are compelled to slay their enemies in the maintenance of just quarrels, 
1. Chro. 22.8  they should consider thus with themselves: Alas, I must be feign to deface here the creatures that are shaped after the image of God: and thereupon be sorry and loath to do it. Now then let us mark that above all things it is Gods will we should live quietly among ourselves, without offering of any violence or outrage one to another. But truly, murders are above all things most horrible in God's sight: and yet must we mark therewithal, that by that means all other outrages are forbidden. And that was the cause why the Prophet Esay upbraided the jews, with the blouddinesse of their hands. 
Esa. 1.15.  It was not for that they had rob by the highways sides, or for that they had so beaten or stricken foolke, as they might have been indicted for it before earthly judges, but it was for the pilferies and extortions which they had committed secretly, and for their wrongful consuming of other men's substances. Although then that there be no open murder committed nor any such outrageous act done as may be condemned by ordinary justice: yet doth not God accept that as sufficient, except we be free from all ravine, and wrong dealing, and have lived so uprightly among our neighbours, as we have done nothing to them which we would not have done unto ourselves.  
Moreover we have to note how Saint john in his Canonical Epistle saith that he which hateth his neighbour in his heart, 
1. joh. 3. 1●.  is a murderer already before God. Although this hatred of ours be not known, although we show no outward token to the worldward that we be carried with desire of revenge, although there appear no such thing as may discover our malice unto men: Yet are we guilty of murder before God, if we have any hartburning at all within us. For even that were a giving of place unto Satan, as Saint Paul telleth us here where he warneth us that the sun should not go down upon our anger. 
Ep. 4. ●6●  He saith that the party which hath his heart so infected with hatred and rancour giveth Satan the possession of him to reign over him. That is the thing which we have to bear in mind.  
I told you even now, that the use of this ceremony hath ceased ever since the coming of our Lord jesus Christ. And therefore we ought to be the more encouraged to serve GOD, sith we see that we be not reined in with so rough a bit, nor held so short as the Fathers of old time were. Ye see how at this day, GOD giveth us leave to eat the blood of beasts, which thing was not granted to the jews. We know what is told us of it by the Apostles themselves. For they made not a decree of it, as the Papists understand it, neither changed they any thing in God's word, (for that had been high treason to God): but forasmuch as they knew that our Lord jesus Christ, had by his coming abolished the Ceremonial law: they showed that it might be lawful to eat blood, so it were done without offence to others. For their forbidding of it in the fifteenth of the Acts, 
Act 15.23 29.  was but for a time; and thereby they showed that it was free for every man according to conscience, to maintain peace and concord withal. In deed they counseled men to abstain from it, howbe it that was but for a time (as I said) until the faithful were better settled in the doctrine of the Gospel.  
And now let us apply this doctrine to our own use. I have told you already, that first and foremost it behoveth us always to bridle ourselves, assuring ourselves that nothing is permitted us which breedeth offence. And why? Because God bindeth us one to another. But yet for all that, we have our consciences at liberty, so as we know that the things are free to us, which were not permitted to the fathers of old time. Now then ought not this to move us the more to serve God, which showeth himself so free-hearted towards us? For if we were under the bondage of the Law; we ought to abstain from manslaughter, seeing that the blood of beasts were forbidden us, which at this day is permitted unto us. And therefore let us beware we abuse not such goodness of our God: but rather the more that he granteth us, the more let every of us bethink him to hold himself in his obedience & subjection, that we play not the lose Colts as the proverb saith. That is the effect of the things which we have to note upon this text.  
Now as touching the Vows and Oblations whereof Moses speaketh so much; let us remember what hath been said heretofore; namely how it is not God's will that his people should eat and drink, without having some record that all cometh of him. As for example, whereas at this day he giveth us leave to eat and drink, every man according to his ability; his meaning is that we should give our neighbour's part with us, and show by our almosedeeds that we do homage unto him with the things that he hath given us, as belonging unto him alone. There is not nowadays the like order that was under the Law of Moses, concerning oblations, first-fruits, and Sacrifices: but Almosedeedes are the sacrifices that God liketh of, as is showed unto us, 
Hebr. 13.16.  specially in the Epistle to the Hebrews. And it is a doctrine that is very rife in the holy scriptures. But there it is said expressly, that we must not forget the brotherly love which we ought to have in succouring our neighbours that are distressed: for they be the sacrifices which God requireth and alloweth. Sith it is so then, let us mark well, that if a man have wherewith to maintain himself abundantly, he must not exempt himself from doing service unto God therewithal. And after what manner? Every man must strain himself to the uttermost of his power to secure and relieve such as have scarcity & want of worldly goods. Thus ye see how the right use which our Lord appointeth to all his creatures, is to offer them up unto him, to show that we hold all of him. That is the very meaning that was intended in all the first fruits of old time. And although the Ceremony continue not at this day; yet ought the truth thereof to reign still among us. Wherefore let us learn to cherish ourselves in such sort, as we forget not other folks: and specially let us bear in mind, that our unthankfulness will defile all our good fare, if we acknowledge not God to be the giver of all things unto us. We hear what our Lord jesus Christ said to the hypocrites that took great pains to make clean their vessels that there might be no spot in them. 
Mat. 13.23. ●5. 26.  Make clean the insides of them too, quoth he. And afterward he addeth, that the right way for men to make themselves clean, is to give to the poor, and not to busy themselves about a sort of pelting trifles as the world doth continually, who think to dally with God, and would give him rittlerattles to play with as if he were a babe, but they cannot beguile him so. Therefore according to jesus Christ's exhortation, if we mean that the meats which we take should be sanctified unto us, let us look that God be honoured by them, and let us bear well in mind how it is of his only freegoodness that we be nourished by them. And forasmuch as we can neither do him good nor harm, neither hath he need of any thing: let us show our good will towards his poor servants: For they be his bailiffs whom he sendeth to us, to receive the fines and other duties that we own him for all his benefits. Thus ye see in effect what we have to gather upon that saying.  
Now it is said further, that if the people do the things that are right and just before God, they shallbe blessed, both they and their children. Hereby we be still warned, that if we will direct our life aright, we must not follow our own good intents as they call them, but harken what God saith unto us, and rest simply upon his will, as shallbe declared more at large to morrow by Gods will. Nevertheless Moses warneth the people here as he doth in many other places, that they must not demean themselves after their own fancies, but in any wise give ear unto God. If thou do that which is good and righteous saith he; And in whose sight? In the sight of men? True it is that we ought to live in such sort as we give no cause of offence to any body, so as if any speak evil of us, they may have their mouths stopped. But yet must not men be made judges of their lives; that authority must be reserved unto GOD. And that is the cause why the scripture meaning to betoken an angelical perfection, saith that such a man hath walked before God. For if we should fashion ourselves after the world, what a thing were it? We see how the greatest multitude live out of all order, and so should we make evil custom a Law. When whoredom, drunkenness, outrage, violence, and blasphemy reigned; we would bear ourselves in hand that such things were permitted us. And why? Because they be grown into custom.  
Now therefore, if we should follow the guise of the world, we should be carried quite away. Again, even they that pretend to be fullest of devotion, may chance to use some pelting trash and baggage in the serving of God: they may hap to make a number of geugawes and riff-raff: but all such things are nothing worth, they be but flat mockery. So then, it behoveth us to walk before God; & although we see things utterly out of order, and all brought to confusion, yet must we hold the right way still which GOD showeth unto us. If we see men go astray, and devise never so many fond devotions, let us leave all such things, and be contented to follow God's ordinance. Surely although the world like never so well of our doings, yet shall we not fail to be condemned: but if God allow of us, then have we a good warrant. As for example, because that nowadays we use not the gewgaws of the Papists, we have not any puppets here, we have no decking of altars, we have no tapers nor such other stuff: they laugh our plain dealing to scorn, and they think there is no serving of GOD among us. But howsoever we far, we have here a good record; which is, that we do the things that are good in the sight of our God. And it is not for once only that Moses speaketh hereof. We have seen other texts heretofore tending to the same effect: but here this saying is set down twice within ten lines: and it is no more than needeth, considering how froward we be to do the things which the world liketh, insomuch that we covet to be soothed, and will needs always justify ourselves to the worldward. Moses therefore bringeth back to that point. No (saith he), be contented to do whatsoever our Lord enjoineth you. For if he allow of your doings, then is it perfit righteousness: and therefore hardily laugh all the world to scorn. So then, that is one point which we have to bear in mind, when Moses telleth us that we must do that which is good before God.  
And now to give the people the better courage, he addeth immediately a promise, saying: To the intent thou mayst prosper, both thou and thy children for ever. Here first of all we see that which hath been touched already; that is to wit, that our Lord provoketh us to serve him with the better courage, by proffering us reward. Truly he is not bound to us in any case: insomuch that when we shall have served him, yea though it be a hundred thousand times more than we do; yet are we still indebted to him nevertheless: for we be his. And we must mark our Lord jesus Christ's similitude, 
Luke. 17.7.  how that if a man have a servant that is as his slave, when his servant hath laboured all the day long, and cometh home at night, his master will not rise up to give him his supper, but command him to wait upon him still at his table. Now it is certain that we own much more unto God, that men own one to another. Let us strain ourselves to the uttermost of our power, yea and above all our power, and yet shall we not be able to discharge ourselves of the hundredth part of our duty towards him, and what reward then can we deserve at his hand? Nevertheless, of his own free goodness it is said that we shall not lose our labour in serving him. So then let us mark that God's meaning is not to place any worthiness in our works by promising us reward: but only to encourage us the more to them. And indeed we be too slothful, if the regard thereof move us not. Behold, God might command me, and exact at my hand whatsoever he listeth, for I am bound to him in all cases and all respects: and yet to the end that no sloth should hold me back, he telleth me that if I serve him h●e will prosper me; and in his so doing there passeth as it were a covenant, whereby he bindeth himself unto us. If this move us not, must it not needs be that we be more hard than stones? Yet notwithstanding, we see that the wretched world cannot be won by any means. When the promises are set before us; that God will bless us, though we be minded to give ourselves to his service, yet do we not cease to yield to all evil, and we bear ourselves in hand that we shall benefit ourselves greatly by provoking his displeasure. If we spy any likelihood of gain; we run gadding after it, and every of us is ravished in love of it. And what cometh of it when we go about to enrich ourselves after that fashion by craft & wicked practices? When we will needs attain to some ambition or dignity, what will be the end of it? Our Lord will curse it every whit. It seemeth then that we intend to prosper even as it were in despite of God. And we be so carried away by our affections, and so driven by the headiness of them, that God cannot hold us back, neither by bridles, nor by ropes, nor by chains. Lo here a great mischief, that although our Lord allure us never so sweetly to him, & labour to win us to him by promising us reward: yet notwithstanding we be so full of mischief, that to our seeming, all his promises are vain & nothing worth; they move us not a whit. But as for the allurements of Satan, they draw us to them, insomuch that we bear ourselves in hand, that although God be against us and our enemy, yet we shall not fail to prosper, so the world laugh upon us, and that there be some likelihood of advancement. Mark that for one point.  
Furthermore, we see that even the wickeddest fail not to stand in their own conceits. As for example, we see nowadays that in the Popedom men make a shield of these texts, to show that God is beholden to us, that our works are desertful, and that we be able to purchase God's grace, yea and even everlasting salvation; so as not only God must needs prosper us in this world, but also the heritage of the heavenly kingdom becometh as a conquest unto us. The world (say I) beguileth itself in this behalf. And who be they that speak so boldly of it? Even the greatest despisers of God. As for example, ye shall see a sort of these friarly flatterers dispute of deserts with full mouth; and yet for all that, they be men without God, without religion, wicked out of measure, and scorners of God. Also let us take the greatests pretenders of holiness among them, and we shall find them full of pride and stateliness, full of malice and envy against their neighbours, and burning with covetousness. They make a fair outward show of holiness, but inwardly, there is no soundness at all. Their life bewrayeth that they be rank rebels against God, and that they do but turn the best side outward in all their devotions: and yet in the mean while, all their talk is of Merits, Merits. And what manner of deserts? Look upon their lives, and you shall see what they be. But first and foremost, how can our works deserve, but by Gods accepting of them of his own free goodness? For it standeth us in hand, not only that he bind himself unto us, as he doth notwithstanding that he need not except he listed; but also moreover, that he accept our works in good worth, forgiving the faults & blemishes that are in them. For we cannot bring any one work unto him which is not defiled with some imperfection, so as there is always some fault to be found in it. Now than we should be found blameworthy in all our virtues if God listed to examine them with rigour. And so what becometh of the promises, which tell us that our works are desertful? Nay, let us mark that after our Lords binding of himself so freely unto us, he yieldeth us reward for the service that we have offered unto him, and then accepteth our works of his own free goodness. As how? By putting all the blots and blemishes of them out of his remembrance, so as he imputeth them not any more. And that is the way for us to prosper all kind of ways, through his only freegoodness. But yet by the way let us call to mind the matter that we have touched afore: namely that we be very wretched, seeing our Lord allureth us to him so gently and with so great courtesy, saying, Go to my children, I desire nothing else but to maintain you in prosperity, do you no more but follow me: and yet notwithstanding, after this choice of prosperity offered unto us, we forsake our GOD, and run gadding after the vanities of this world, Satan carrieth us away with his trumperies, and we shut our eyes wittingly, and wilfully, as though all our seeking were to be deceived that we might perish: and yet for all this, we cease not to complain when we see the miseries and adversities of this world light upon us. And in what a time are we? We see nowadays how there is war on the one side, and dearth on the other; all things are so far out of order as it is pity to behold, and every man mourneth, but no man hath an eye to the cause of the mischief. For if we thought upon it▪ we could not but perceive God's hand to be upon us, yea and that in such wise, as it would make us to be think us after this manner: Alas, we have forsaken the fountain of all welfare, and therefore it is good reason that we should now feel thirst. For God is ready on his part to give us our fill, he is not niggardly, his power is not diminished, he hath the fullness of all good things in him: and therefore if we be destitute, of whom is it long? When a man runs gadding here and there, and forsaketh a fountain, and goeth on wandering into desert places where he is in danger to die for thirst, so as he beareth out his tongue half a footelong, and findeth not a drop of water to refresh himself withal: is he not worthy to die for thirst, seeing he hath so forsaken the fountain? So then let us mark that God withdrawn his blessings from us, because we have forsaken him, and it is a just reward whereof we be well worthy. And yet by the way we be warned therewithal, to return to our God: for his will is not that we should pine in such sort, as he should not be ready to receive us again. True it is that we be driven to feel our harms in good earnest, that we may be moved with hearty desire to return unto him: But yet notwithstanding, for all his rough chastising of us, and for all the long continuance of our misery, we miss not to come into his favour again, and to be made partakers of his benefits, when we cease to shrink away from him, and be fully minded to put ourselves again under his obedience.  
So then, let us learn to put this doctrine of Moseses in ure, namely of doing that which is good and rightful in the sight of our God. And let us mark how it is not only for a day or two that God saith he will be merciful and favourable to his people: but that he will hold out to the end, yea even after the decease of those that shall have served him. And herein we have a confirmation of our hope of the everlasting life. For if God hold on in doing us good even after our decease, in the person of our children: it followeth that he will not forget us, but that when we have finished our race in this world, we shallbe gathered up unto him, to enjoy the benefits fully and perfectly, whereof he hath given us but a taste by hope. Therefore must we mark that point; and sith we be so naughty and froward, that we cease not to go astray and to run gadding here and there: let us run back again to him, and consider that his uttering of his will unto us by word of mouth, or his writing of it in paper or parchment, is not enough for us: 
jer. 32.39.  but that he must be feign to write in it our hearts also. 
Ezec. 11.19 & 36.27. 2. Cor. 3.3.  Seeing then that we be so froward as to rush out into naughtiness, and to turn aside from the right way: let us pray our good God to hold us so in by his holy spirit, that although we see things in horrible disorder nowadays, so as we be moved at the beholding of the present state of the world: yet notwithstanding we may not cease to hold ourselves still under his hand, and government: which thing if we do, surely we may defy all that ever the unbelievers do practise against us. For if they despise us, if they shake us off, if they abhor us: what for that? Yet are we sure that God hath not given us his word in vain, but that if we stick thereunto, we may be well apaid though men find fault with us, for we shall be acquit and justified before GOD and his Angels, though the world have condemned us. Thus ye see how we may walk in such certainty and hope, that although we see stumbling-blockes round about us, yet shall we never be thrust out of the right way, and therewithal we shall be well assured, that our Lord will hold us under his protection, so as when Satan's underlings have wrought what they can, and the devil himself hath strained all his force to the uttermost to overthrow us; yet notwithstanding forasmuch as we be shrouded under the shadow of our God, and have his blessings printed in us, we need not to fear but that he will continue the same from day to day. And although we see never so many changes and backturning in this world: yet are we sure that we cannot light upon our feet, so long as our Lord be our upholder and stock to lean unto.  
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may be led to true repentance, and not only crave forgiveness of the sins which we have committed, but also obtain such increase of his grace in us henceforth, as he may be glorified by our whole life, when he hath brought us back again to his holy Law. And so let us all say, Almighty God, Heavenly father, etc.   

On Thursday the x. of October. 1555. The Lxxxv. Sermon which is the sixth upon the twelfth Chapter.  
29 When the Lord thy God shall have rooted out before thy face the nations which thou goest to possess, so as thou hast them in possession and dwellest in their Land:  
30 Then beware thou be not snared by them, after that they be overcome before thee. And inquire not after their gods, saying: How did these nations serve their gods? I will do so too.  
31 Thou shalt not do so to the Lord thy God. For they have done all such things to their gods, as the Lord abhorreth and hateth. For they have burnt even their sons and daughters in fire to their gods.  
32 Therefore whatsoever I command you, look that ye do it, and put not any thing to it, neither take any thing from it.  
WHen we hear that Moses warneth the jews that they turn not away from the right serving of God after his setting of them in possession of their inheritance: we may think they were a very malicious people, & right hard to be governed. For what is it that Moses requireth of them? That they should not forget the party that had redeemed them, and afterward given them his law, but that they should hold themselves at a stay, and not defile themselves with the superstirtions of the heathen. And they had two things to hold them to the service of God. For they ought to have borne in mind after what manner he had delivered them from the bondage of Egypt: and did not such a gracious goodness well deserve that they should have persisted continually in the acknowledging of their redeemer? Again they had very fair lookingglasses set before them for example, in that they saw that Gods rooting out of the inhabiters of the Land of Chanaan, was a token that he could not away with any of all their abominations: and ought not the jews to have fared the better by their beholding of such examples? But now that we know the naughtiness of that people, let us come to ourselves and be well assured that we be not better than they were, but have need of the warning that is given here. And for proof hereof God doth daily renew his gracious goodness towards us. Had we felt his goodness but once i● all our life, it ought to serve us for a bridle to hold us under his obedience. But he ceaseth not to increase his benefits still daily, and yet we forget it in the turning of a hand, and we never think upon it any more, to benefit ourselves by it. To be short, it seemeth that all our endeavour is to bury God's benefits that he bestoweth upon us, that we might have no occasion to honour him. Lo how our unthankfulness bewrayeth itself too much on the one side. Yet notwithstanding we see how God giveth us sufficient warnings, by chastising others that have done amiss before our eyes, and by sparing us: and ought we not to bethink us better of the judgements which he executeth, after that fashion? Yes: for they be no things done in hudder mudder, there is no more for us to do but to take heed to them. But it should seem that we play the blind buzzards wilfully, and li●● not to know any of the things which are too too apparent and notorious. Therefore whether it be that God do draw us to him by the great number of benefits which he bestoweth upon us, or that he teach us to fear him by punishing offenders in our presence; all this booteth us not, for we be unthankful, and the time is but lost in doing us good, insomuch that although we see how he hath showed himself judge against such as have offended him, yet we think not upon it, but let it slip. Can we cast our eye any where nowadays, but we must needs see a great number of manifest examples, whereby we ought to take warning to live warily and advisedly? We see how whole Nations and Countries are not spared, and we see the like in private persons: all is full of sighing and crying, and it is all one as if God should sound a trumpet to the punishing of some offender, that every man might be warned to take example by him. We see these things: but how do we benefit ourselves by them? Let us not think then that in this place Moses speaketh but only to the jews: but let us understand that it was Gods will to show us by them, that even after we know him to be our father and Saviour, and even after he hath powered out the infinite riches of his mercy upon us; Yet have we still need to be warned to live in his fear: for otherwise we will turn our backs upon him. Again, when he hath warned us by many examples; that is not enough unless he quicken us up to set our minds upon it, so as we may perceive wherein it was his will that we should far the better by it.  
But there is yet another point; which is, that when we be so taught by other men's harms, and by Gods bearing with us in that Bee listed not to punish our faults: we should ●t leastwise prevent his anger, and seeing there be so many that suffer, yea and which suffer to serve for our instruction, the same should be as a schooling unto us; that when we see our Lord utter his rigour after that sort, and show himself to be a judge; we should not tarry till he smite us on the heads, but come meekly unto him, acknowledging our faults, and taking good heed that we wrap not ourselves in his curse with those against whom he hath showed himself such an enemy and adversary. That is the thing which we have to bear in mind.  
And Moses saith expressly, Beware thou fall not into the snares after them. As if he should say, If ye be not stark blind, ye must needs shun these people and not follow their example, seeing that God hath punished them after that fashion. For if ye meddle with their corruptions, God can make you to fall into the same pit well enough. Ye see into what case they be feign: and therefore take heed to yourselves, or else it will be an open tempting of God, as though ye sought your own destruction even in despite of him. Nevertheless, we see how men play the beasts in that behalf. For when we have seen GOD correct a man for some offence, by and by we fail not to provoke his wrath in the selfsame sort, that they did which were punished. Indeed we have wit enough to condemn them that suffer the punishment; O it is good right say we, they have well deserved it, they be worthy of such correction. We can skill to talk after that fashion: but in the mean while, when we played the judges towards other men, we cannot find the fault in ourselves, and therefore must we be double condemned at God's hand, because our hypocrisy blindeth us, and we look not into ourselves to correct our own misdoings.  
Moses therefore speaketh here expressly of the snares that the Canaanites were fallen into. As if he should say, whatsoever you see in any unbelievers, is all one as if God warned you long aforehand, to beware that ye fall not into the like curse by following their steps; and therefore shun them. For we must understand that as oft as our Lord punisheth those that have offended him, and we know it, and he will have it so; it is all one as if he should make some sign to us, or rather arrest us with his own hand and say, Take heed to yourselves, proceed no further, go not on still; for if ye do, ye be undone, ye be forlorn. Seeing that our Lord giveth us such warning, may it not be said that we be worse than mad if we proceed on still? What excuse will there be for us, when God shall have showed us the ditch and bidden us beware that we fall not into it, and yet we be so wilful in wickedness, that he cannot win so much at our hands, as to make us turn back again from it?  
Moreover we see by this text, that it is but a simple shift to say, Other men do so as well as I: and yet a great number of silly souls beguile themselves with it even at this day. If a man warn the Papists of their superstitions, to bring them to God's truth; O (say they) I am not alone, there be many others in the world. They bear themselves in hand that they may by and by disappoint God, with the multitude of their partakers. But Moses telleth us here, that all shall be tied together in one bundle, and one of them shall not help to acquit another or to diminish another's fault, but that all of them shall be rooted out together, according to this saying of our Lord jesus Christ, 
Mat 15.14. & Luke. 6.39  If the blind lead the blind, they shall both fall into the ditch. What shall I have gained by it, when a great number of people shall have perished with me? Then let us not think our faults the lighter for the greatness of the number of them that offend with us: but rather let us mark on the contrary part, that there is not a worse thing than evil custom: and it is the thing that we had need to beware of as long as we live in this world. For we see very few of that sort of men which guide us the right way; but on the contrary part the multitude is infinite of those that thrust us out of the way: so as if we lean unto men, we shall scarcely find one among a hundred, which walketh aright, but all of them do go astray. Also when the Prophet isaiah speaketh of the disorders that reigned everywhere, 
Esa. 56.11.  he saith no more but that every man had turned aside after his own ways. Whereby he doth us to understand that we need not to be beguiled by others, for every of us beguileth himself too much. Therefore when men follow their own imaginations, then are they quite and clean out of the way of salvation. And sith it is so that we shall find very few that can amend us, and all the rest do but draw unto evil: what shall become of us if we ground ourselves upon custom? If we say, O, there be thus many and thus many that take this or that to be good: yea, but God misliketh it, and it makes no matter what men do, for we see they be all given to naughtiness, and are corrupted in their understanding. Again, their hearts are full of malice, so as they drag clean back from that which God hath showed them. And if we allege, It is not nowalate that this thing came up, it hath been used of custom in all ages long ago: verily it is all one as if we should say, the world is hardened in naughtiness. But yet hath it not gotten so sure hold that it can displace God from being judge, that he should not condemn them as they deserve. And therefore let us mark well how it is showed us here, that if we follow the steps of such as have gone astray; when God hath punished them, we also must come to account after them. Yea and we deserve double punishment, when we far not the better by the corrections that God hath showed unto us: for it is all one as if we resisted him wilfully. The matter in effect which we have to gather upon this saying where Moses speaketh of the snares that are laid for us, is; that when our Lord hath once warned us, and we have seen the very examples themselves before our eyes; we should set our minds upon them, that we entangled not ourselves in the curse that is prepared for the despisers of God's word.  
And it is said further, that men should not inquire after their gods. Hereby he doth us to understand, that men are oftentimes turned away from well doing, by their foolish curiosity. For when we be once instructed in the pure simplicity of God's word, if we hold our minds imprisoned, that is to say, if we hold ourselves contented with God's truth; then are we sure that our Lord will confirm us more and more, so as though all the world were on a broil, yet should we be knit still in good agreement of faith. But our wits are so fickle, that they be always roving: we cannot hold ourselves from enquiring of this and that: not for any benefit that we reap by it, for we wot not what is the reason thereof: but yet our desirousness so tickleth us, and so provoketh us, that we cannot hold ourselves in quiet to say, let us obey our God. Therefore Moses meant plainly to condemn the vice that reigneth overmuch in men, and is too deep rooted in their nature: which is, that in steed of soberness to hold ourselves in simple obedience to God's word; we be continually turmoiled with vain fancies, and all our seeking is who did this and who did that, that we might be cunning in judging thereof. As for example, we see a great sort that would feign know all the Religions of the world. And to what end? It seemeth to them that they be not sure of the Christian faith, unless they know Machomets' Alcoran; and all the devilishness that hath reigned among the Paynims and Papists; and have their heads full stuffed and besotted with all the dotages of the jews. Thus do they play the beasts through their wicked curiosity, and it appeareth well that there hath been nothing in them but utter vanity and hypocrisy. Wherefore according to that which Moses hath declared here, let us learn not to be too inquisitive of the things that are not good for us. We see that even in reading God's word, 
1. 〈…〉 & 〈…〉  we must use this modesty of forbearing to seek things needless which serve not to edifying: & what will come of it if we disguise God's word, by ripping up the things which cannot but infect our minds, and corrupt them, and turn them from the pure truth? True it is that such as are to make wars are feign to be inquisitive of the force and policy of their enemies, that they may beware of them: but when we be so eager, that without any occasion or need, we will needs know that which doth not touch us nor concern us; is it not a tempting of God? is it not a casting of ourselves into the snares which we see that Satan hath laid for us? Therefore when men have been taught the Gospel purely let them abide quietly therein, let them be contented with this, that they are approved of God; who cannot deceive them, and let them refuse all manner of trumperies, which can serve to no purpose but to entangle them in trifling disputations without profit, or without any furtherance to their faith. We see what hath happened to some, I mean of these wildbeaded fellows that would needs be inquisitive of all things, and there was not any sect or opinion, but they would needs know it and have skill to dispute of it. Very well: but what won they by so doing? God gave them up, so as they were destitute of understanding, and there was less wit and discretion in them than in little children. Where things were in quiet they would needs set all on a broil, yea even without any time or reason, so as they saw not a whit even in the things that were so visible and apparent, that they might have picked out their eyes with them. Seeing then that GOD doth so punish these troublesome heads that cease not to martyr themselves in their own unquietness, and cannot be satisfied but that they must needs be inquisitive of the things that are not for their profit: we ought to be the more mindful of Saint Paul's lesson, 
 which is that we must not be over wise, but wise according to sobtietie. Let us bethink us of our slenderness, how rude and gross witted we be, and let it suffice us that GOD can well skill to teach us, if we take him for our master and teacher. And seeing we have his word, let every of us keep himself within the bounds thereof, and not play the colts that are broken lose.  
Now after that Moses hath spoken after the manner, he saith Thou shalt not do to the Lord thy God, as these nations here have done to their gods. As if he should say, we must not look upon men, when we intent to serve God aright; but Gods only will must be our rule, as he will add for a conclusion in the end. Let us mark well then that there is not a worse thing, than to fashion ourselves after the customs of men in cases that concern the serving of God. For that hath been the very cause of so many mingle-mangles and of so great confusion of all things in Christian religion. A man needeth but a little leaven to sour a whole batch of dough. But there hath been so much leaven brought in, that it hath marred all the righteousness whereunto GOD calleth those that are his. For as I have declared heretofore, men have thought it good that in steed of the fashions that were used by the heathen, there should be some such fashions brought in as had some resemblance of them.  
As for example, the heathen worshipped such an idol, or held such a high feast on such a day: and therefore must we also appoint a feast to some Saint upon the same day. Yea, but that was but a changing of the name of the idol: and the nearer they came unto it, or took covert under it, the more did they falsely abuse God his name and defile it. Thus made they an exchange of the idols of the heathen, and in their steeds took up Heesaints and Sheesaints and made idols of them. Now seeing that this manner of dealing hath been the cause of the perverting of all things; it standeth us the more in hand to take heed to the things that Moses telleth us here, to wit, that God requireth not that we should do as the wretched and ignorant infidels do to their Idols: but that if we will walk rightly we must keep us from counterfeiting the things that we may happen to see every where. True it is that forasmuch as we be fleshly, we will think the things that are done by men to be very godly: but what shall we gain in this case, by bringing our own weights and balances? For God will have us to hearken unto him; and shall not we then make a fair bargain, to say I ween I do well? All such stuff is nothing worth, it must be stricken off, everywhit. That is the cause why Moses in this text expressly presupposeth that God will not have the things done to him which the wretched infidels did to their idols.  
And yet to persuade us the better in all these things, he addeth that they had done such things as God abhorred, as namely the burning of their children in fire. Here under one kind, Moses showeth that the wretched Paynims rushed out into so beastly dealings, as would make a man to abhor their cruelty to think upon it. For how is it possible that they should be so destitute of all reason, as to forget even natural kindness, when they meant to serve their Gods? What a thing was it, that they should go burn their own children? Behold, the fathers which ought to have considered, that when God had given them children, it was a singular blessing, forasmuch as he had ordained them to be in his own stead, to the end there should always be some seed in the world to honour him and serve him: even the fathers themselves (I say) did cast their own children into the fire, and became murderers of them. Whereby we see that idolaters may well be carried away with some devotion; but the same is but as a fury, they be out of their wits, and the devil doth so possess them, that they have neither wit nor discretion any more. And shall we allow of such doings? We see then whereat Moses amed in declaring here that the wretched Paynims burned their own children, by means whereof they became stark devils, and there was not a more horrible thing than was their devotion, though they commended it never so much. If it be objected that GOD commanded Abraham to do the like; 
Gen. 22.2.12.  we see the end thereof. True it is that GOD meant so far forth to try Abraham's faith, by commanding him to kill his own son: but that was a singular example for a special purpose, and not a common rule. On the other side, GOD provided for it, and showed that he desired not to have man's blood sacrificed unto him: for he preserved Abraham from doing it when it came to the point. Therefore there is great diversity between the obedience that Abraham yielded to God in going about to sacrifice his son Isaak: and the madness of these blind wretches in purposing to honour their idols by murdering their own children.  
Hereby let us learn generally to mark well, that whensoever we see the wretched unbelievers rush out into disorder like brute beasts, we must learn to have the more stay of ourselves that we follow them not. As for example; whereas it is said nowadays in general, that we must not follow the steps of the Papists, because that all the things which they term by the name of God's service, are but a heap of vain fancies, such as every man listed to forge of his own brain, and a horrible hodge-podge of things confounded together, for the doing whereof they have not so much as one syllable in God's word to allow it, and yet they martyr themselves exceedingly in the doing of them: besides this, they become so brutish, as we ought to be even ashamed of them. For proof whereof, what a thing is it that they should go kneel down before puppets, as though GOD were present there? They say they worship not the images; but men see what reverence they yield unto them, and it is the first lesson that is taught in their Synagogues. And surely what excuse soever they make, when they kneel down before the image of S. barb which never was▪ (for ye must understand that men have made a God of such a creature as never was in the world) or when they go to S. Catherine, or Saint Christopher which are things of the same stamp and say nine Pater-nosters and an Auemarie to them: to whom speak they? Is it not a flat mocking of God, or rather a villainous blaspheming of him? The heathen therefore had much more than the Papists, wherewith to colour their abominations when they did things so far out of square as was pity to see, and yet thought they pleased God in so doing. When they drink till they be drunken upon the holiday, they think that God is content therewith. Again, when they be well appareled, they suppose it is a good service of God. To be short, they have such fond toys and gewgaws, as are worthy to be spit at as often as a man hears them spoken of. And whosoever hath but one drop of good understanding may perceive the fondness that is in them. Insomuch that when we consider the matter, we think it unpossible that men should be so brutish as we see they have been. But it is Gods own doing, 
Esa. 19.14. & 29.10.  who executeth this threat, made by the prophets, that he would power out the spirit of giddiness and blockishness upon the world, to blind it withal, because that such as have forsaken the pure doctrine of God, and turned away from the holy scripture, are worthy to be so carried away, to the committing of such unreasonable things as we ought to be ashamed of and utterly to abhor. And this is told us to teach us to shun their company, and even that is the meaning of Moses when he saith, Mark what is befallen unto them. Now then, let us beware that God punish us not after the same manner, by giving us over to a reprobate sense. Wherefore let us receive the light of his word, and follow the way while he showeth us it, suffering ourselves to be held altogether in obedience under him. For step we once aside one way or other, in deed we shall not at the first dash fall into so great confusion as we see the idolaters are, but in the end we shall be paid home to our smart. For how became they so brutish? Had they neither wit nor reason? yes: but God punisheth them because they submitted not themselves to his word. Let us therefore stand in fear of the like condemnation: for it is certain that the like shall fall upon us, if we follow their steps. And we hear how Saint Paul speaking generally of all such as list not to obey God's will, 
Ro. 1.25.28  saith that they must needs have their eyes stopped, so as they may not be able to discern any more, but be trained in all things to other men's lures. And this threat pointeth at us. And therefore let us keep good watch, and be well aware that we set not one foot forward, without the direction of God's word; for there is not any other way that is certain.  
Now let us come to the conclusion that Moses addeth. Look thou do all that I command thee this day, without adding any thing to it or taking any thing from it. Hear he showeth us the remedy to preserve us from all stumbling, and from all the wiles of Satan and all his snares, and from all occasions that are ministered to thrust us out of the way of salvation: and that is, to be contented with the rule that GOD giveth us, and to follow the same, and to be so pliable to it, as we always have our ears stopped against all other sayings whatsoever, rejecting all things else, that none but only GOD may have dominion over us. And so let us mark well, that we shall never have the wit to keep ourselves from superstition, and from Satan's sleights; except our Lord remedy the matter by his word. True it is that we ought to give good ear to the counsel that is given us, and not to follow the follies and errors of the world, nor entangle ourselves in such a sort of fond toys; but to be short, to eschew all the foolish devotions that men have devised of their own heads; we ought well to mark that. But yet is not that enough. For there is none of us all which hath not a storehouse of many errors in his own head, in so much that every of us is a provocation to himself although we be not furthered by others. What remedy then? There is none other way, but to suffer ourselves to be governed by God. And that is the cause why Moses, after all his exhortations, telleth us that if we follow not God's word, we shall ever be entangled in many wicked imaginations, whereby the devil will find a gap open, or as it were a breach to win us by. Therefore if we purpose to put Satan back, and to be preserved from all uncleanness of superstition: let God's word have his authority among us.  
And first of all Moses saith; Do whatsoever is commanded thee. Whereby he meaneth (as I have declared in other places) that it is not enough for us to obey GOD by halves (for he can away with no such partnership:) but that we must submit ourselves to his commandments in all cases and all respects, without any gainsaying. And that is a thing very worthy to be noted. For most men can well enough find in their hearts to confess that it is good reason that GOD should be served, yea even according to his own will as he himself requireth: but yet they cease not to take exceptions still, and to say, This likes me not, such a thing would do better. To be short, for all their pretence of obeying GOD, and although that in many respects they yield to the things that are spoken to them; Yet do they bear themselves in hand, that they may let the rest alone. But contrariwise, GOD admitteth not any exception, but saith that whatsoever he commandeth, must be done; and that we must not enter into disputation with him, to make him amends in one thing for missing in another; but that his Law must be observed, yea even according to the contents and substance thereof. For if I should receive some covenant or some public instrument or writing made upon it, and yet say, as for this point or that article, I will not admit it: what a thing were it? It were to disannul the whole. So then let us mark, that to honour God and to yield him obedience, his word must bear the whole sway▪ so as we submit ourselves wholly unto it. Mark that for one point.  
Again whereas Moses saith This day; it is a summoning of the people to follow without delay when God calleth them. For is it a small matter that God communicateth himself so familiarly unto us: Then is it not for us to require space to deliberate: but as soon as God openeth his mouth, by and by we must give ear to him, and be conformable to his word out of hand without delay, by submitting ourselves thereunto. And not only this place serveth to warn us how forward we ought to be to follow his Law: but also we hear how it is said in the Psalm, To day if you hear his voice: 
Psal. 95.8.  so that our Lord generally meaneth that as soon as men hear him speak, they should by and by follow his saying, and fashion themselves thereafter. And the Apostle in the third Chapter of the Epistle to the Hebrews, 
Hebr. 3.13. & 4.7.  showeth us what is meant by this word To day: Namely the very same times wherein our Lord is so gracious as to send us his word, whatsoever these times be. Therefore let us not delay till to morrow, for it were too great a mockery: and it may be that the gate shall be shut against us. Seeing then that God speaketh unto us to day, let us give ear unto him readily and without any delay. That is the thing which we have to bear in mind. And therefore when we come to a Sermon, or read the holy scripture by ourselves, as soon as we have heard a sentence, let us enter into our own consciences: and if we find any sloth there, let us waken and quicken up ourselves, and think thus: what? It is no dallying with god in this case, it is not for us to defer to come unto him when he calleth us, but we must answer him with such readiness, as the thing that is commanded us here by Moses may be performed, so as we bury not God's word, ne suffer it to hang in the hook; but receive it into our hearts at the first, that it may take good root there, and bring forth fruit. Thus ye see what we have to mark upon this word This day, or To day.  
Now let us proceed to that which Moses addeth. Without adding aught to it, (saith he) or without taking aught from it. And this is an excellent text to show us how men's lives may be well ordered. I have told you before, that it is a good trial of our subjection unto God, when we receive his word, and that his commandments bear such sway with us, as we bow down our necks to receive the yoke that he layeth upon them. But that were not sufficient, unless we had that which Moses addeth here, which is, that it is not lawful for us to add any whit to the things that God commandeth, nor to take any whit from them, as the Papists do in these days, who bear themselves in hand that they cannot do amiss in mingling their own follies with God's word. And why so? For we do as GOD commandeth us, say they. We deny not but that we ought to keep God Laws; but what harm is it for us to do more? If we use some devotion of overplus, will not God take it in good worth? If I do more than I am bound to do, why should not God accept it in good part? I may well do whatsoever he appointeth: yea, & I will add somewhat more to serve him withal. When the Papists get such a shrowdingsheet, they bear themselves in hand that all their matters go very well, but in the mean while they consider not that God will have none to be counted wise but himself, nor none to have the authority to be our lawgiver but himself. The Papists then do blaspheme GOD two ways: first in taking upon them to be holier than he would have them to be. For when we devise means of our own head to please God withal after that fashion; it is all one as if he had not been well advised in the matter. Behold God saith that all our wisdom must consist in hearkening unto him. 
Deut. 4.6. & 10.12.  We have seen it in the fourth chapter & also in the tenth, where it is said, O Israel, what is it that thy God commandeth thee but only to stick to him, & to be wholly his. Hereby we see how it was God's intent to comprise that sum of all holiness and righteousness in his Law, so as it is a full perfection whereunto nothing can be added. Nevertheless men think and suppose that they themselves can do yet much better. And what is that to say? Is it not a blaming of God, as who should say he had forgotten himself, and foresaw not all things? Verily that is a cursed and devilish blasphemy. Therefore, let not the Papists boast of their serving of God: for the devil is their founder, and God disavoweth all that ever they do. For he may always reply against them and say, Who required these things at your hands? And not without cause: for their so doing is all one as if they charged God with envy towards men, as who would say he had not faithfully taught them all things that were for their behoof to do. And I pray you is that blasphemy tolerable?  
But there is yet another point which I glanced at. For those two may be put both into one. The other point than is, that they utterly deface the sovereign dominion that God hath over us. For thus do they allege: Very well, God hath ordained by his law, that we should keep his commandments, Statutes and Ordinances: but yet is it not amiss to add moreover what I myself would have done. But if a private person should fall to mingling of the inventions of his own brain, with the statutes that are set forth by public authority, should he not trouble the whole order of the Common weal? And as for such as took part with him, should they not show themselves to be rebels to their superiors? 
Esa. 33.12.  Now our Lord saith by his prophet Esay that he himself willbe known to be our only lawgiver. That is a title which he ch●lendgeth to himself. Seeing then that God will be our only Lawmaker, what shall we say when men do thrust themselves into his place? Is it not more than to confound heaven and earth together? And surely Saint james expresseth yet better the same thing that was said by the Prophet Esay. 
jam. 4.4.12  For he saith that there is but only one lawgiver which is able to save and condemn. When men are set up in state and authority of making Laws to govern our souls by, I mean as touching the spiritual governenment; (for we treat not here of civil Laws, but of the serving of God;) when men (I say) are so highly exalted or take so highly upon them: it is all one as if they bereaved God of the title of Saviour and judge. For if he be not the only lawmaker, Saint james concludeth that he is not the only judge, nor the party that hath power alone to condemn us or to save us. And what a presumption is it that the creature should proceed so far, as to father our salvation upon wretched carcasses and earthwoormes, which is to be fathered alonely upon God? So then let us mark well, that whereas Moses hath told us here that it is not Lawful for us to add any whit to the things that God commandeth in his Law: thereby he condemneth all the devotions that ever were invented by the world. It will seem strange why God hath so straightly forbidden men to add any thing to his Law: but ought not the reasons to suffice which I will allege? Verily the world condemneth itself by his own mouth. Hath this proverb been invented in our time? Hath it not been ever a common saying among the Papists to say, Thou art the devils servant, for thou dost more than thou art bidden? This manner of speech hath been used a hundred year before we were borne: It hath been a common by word. And what have the Papists done? They have let the commandments of God alone, to run gadding after their own inventions, and gewgaws: And yet nevertheless they say daily still, Thou art the devils servant. If a Master be angry with his servant for leaving the thing undone which he had commanded him; to do the thing which he had conceived in his own imagination, and he thinketh to content his Master in saying: I have done better than you were aware of: thou art the devils servant (will his Master say) for thou hast done more than was commanded thee. And I pray thee, what art thou? Thou dost the like to God. For thou wilt needs serve him after thine own fashion, without regard what he hath commanded thee. And therefore let us bear in mind, that forasmuch as GOD is rob of his honour, and the creatures set themselves in his judgement seat, when they take upon them to make Laws for the stablishing of a spiritual government: God declareth that he will take horrible vengeance of it, 
Esa. 29.14.  & deal terribly with them. And why so? Even because they have served him after the commandments of men, and not held themselves to his single word, and therefore he will blind the wisest of them, so as they shall be destitute of all reason, and become so brutish that they shall not be able to discern any thing at all. Is not this enough to make the hair stand up upon our head? What is to be done then? Let us follow this saying: 
1. Sa. 15. ●●  That obedience is better than sacrifice. Lo here a sentence that needeth no gloze. The Papists show themselves to be far passed shame in these days, in that they will needs maintain the tyranny of that idol, and still continue in their wilfulness of following their own fond devotions, which have not any foundation in God's word. Behold, our Lord requireth but obedience, that is to say that men should submit themselves to his truth, and be contented with that which he commandeth. And the declaration hereof is delivered us here by Moses in two words; that is to wit, that they should neither add nor diminish aught at all in God's word; but that when God speaketh, they should receive his sayings with quiet obedience, saying: Yea Lord, all this is just and rightful, there is not any thing to be gainsaid in any one point. Again, thou Lord hast set us bounds within the which it behoveth us to hold ourselves and not presume to say, this is good, or I will do this more than is commanded me. No, but we must assure ourselves that our true wisdom and perfect soundness, is to submit ourselves meekly to thy word. If we have that, let us not doubt but that God alloweth our whole life. And if we swar●e never so little from it; we shall not only be utterly misliked of him, but also provoke his vengeance against us.  
But now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us to perceive them better, so as it may bring us to a true and lively repentance. And because we be so much inclined to follow our own inventions, it may please him not to suffer such hardness of heart in us, as may make us to turn away from his commandments, but rather that every one may submit ourselves to his word, and frame ourselves wholly thereafter, that being void of all overweening of our own wit and discretion, we may suffer ourselves to be guided & governed by his hand: and specially that when he sendeth us preachers to show us his will, he vouchsafe us such grace, as we may submit ourselves thereunto, so as we may not only receive his word when it is preached by the voice of men, but also have it written in our hearts by his holy Ghost. That it may please him to grant this grace, not only to us but also to all people and nations of the earth. etc.   

On Friday the xj. of October. 1555. The Lxxxvi. Sermon which is the first upon the thirteenth Chapter.  
IF there rise up among you a Prophet that is a dreamer of dreams, which giveth the sign or a miracle;  
2 And the sign or miracle which he hath told thee, cometh to pass: and he say unto thee, let us walk after other Gods which you have not known, and let us serve them:  
3 Thou shalt not hearken to the words of that Prophet, or dreamer of dreams; For the Lord your God trieth you, to weet if you love the Lord your God with all your heart and with all your soul.  
HERE god showeth what steadfastness of faith ought to be in those that have been taught by his word namely even such as may be able to withstand all the lies and sleights of Satan, so as they be not hindered by any false doctrines or errors; but may continue always in the truth. For if we received his word when it is preached unto us, and yet it had no hold in us: but that we should turn aside from that which we had learned as soon as we perceived any thing to the contrary: what a thing were it? It is said that faith must be the victory whereby to overcome the whole world: 
●. john. 5.4.  for so doth Saint john speak thereof in his first Epistle. And if we yield to every wind, so as every blast of untruth is enough to withdraw us from GOD: our faith will soon be overcome; and where is then our victory? Therefore let us mark that when GOD granteth us the grace to be taught by his word; it is not only to the end we should learn the things that are spoken, and bear them in mind for a while; b●t also to the end we should stay upon them, and be so grounded upon them, that if all the troubles of the world should rise up against us, we should still hold our own, and continue steadfast and invincible. If this were said to the people of old time, which had not so large instruction by a great deal as we have: much more doth it belong to us nowadays. God gave the jews sufficient instruction, so far forth as was requisite for their welfare. That is true: but yet did he teach them under shadows and figures, which manner of teaching was darksome in comparison of that which we have nowadays. For in the Gospel we have the sun of righteousness shining as it were at noonday. 
Mal. 4.2.  So then, God's word must serve us, not only to show us the right way, but also to enable us to withstand all the temptations of Satan and his upholders. We must (say I) be so armed, as we may fight and put back all errors and falsehood, so as after we have once known God, we may stick to him steadfastly to the uttermost. And that is the cause why Saint Paul treating of the use of the Gospel, 
Eph. 4.14.  saith that we must not be like little babes which are drawn too and fro, so as we should no sooner see any trifling toy to beguile us, but we should by and by be gadding after it: and what a thing were that? But we must (saith he) be so settled in the faith, that if there come any cousiners that go about to lead us by craft, and to deceive us, we may be fenced against them, and not be shaken by them oversoon. True it is that we must needs have a begetting in our Lord jesus Christ, and that at the first our faith may be so weak, that we shall be like little babes: But we must grow still, and daily gather new strength, until we come to man's estate that we be perfect to meet with our Lord jesus Christ. Thus ye see what force the doctrine of truth ought to have, when it is taught us. That is to wit, we must not only count it good in consenting to it; but also be so well assured of it, that the devil, do what he can, may not be able to remove us, by reason of the certainty which we have, whereby we be enabled to beat back whatsoever shall be set against us. And doubtless we see by the example of our Lord jesus Christ, that such as have been faithfully taught, may well repulse all the wiles of Satan. 
Matt 4.7.  For when jesus Christ was tempted, wherewith armed he himself but with the holy Scripture? We see that if there rise up never so many false Prophets among us, yet if we be thoroughly well grounded in faith, & settled in it as we ought to be: we shall continued steadfast, & the devil shall win nothing at our hands. True it is that now & then we shall find some impediments; (for God's servants shall be sure of trouble, that serveth to humble them:) but yet whatsoever it be, their faith is always the better proved by errors, heresies, & such other like things, whereby our Lord showeth that we have profited well in his school, & that we can never be led away unto wickedness, whatsoever betideth. Also we hear what Saint Paul saith, when he armeth us against all spiritual battles that may befall us: 
Eph. 6.12. & 16.17.  he giveth us the sword of God's word, he delivereth us the Shield of faith, and he giveth us the helmet of hope. And thereupon he inferreth, that we shall not only be enabled to withstand all the assaults that Satan can make upon us, but also be defended from his fiery darts when there is no likelihood for us to escape from his subtleties. Now therefore, whensoever the Gospel is preached unto us, or that we read the holy scripture, let us learn not only to receive the things as true which are told us out of the mouth of God, but also to be so fully resolved of them in our selves, as we may not be trained unto wickedness nor turned aside from the right way when the devil stirreth up any heresies. And so ye see what is told us in this text. For our Lord thinks it not enough that the faithful should serve him and hold them to his truth when they be in quiet & without temptation; but also he will have them to yield such trust unto his word, that if the devil fall to sowing of his darnel to mar all, and wicked men rise up to deface the truth by all the means they can, and to turn it into lies: such as have learned what the true religion meaneth, should not change nor be fickle and unconstant, but show that the things which they know are of God, and an abiding truth, so as it is not for men to serve or start from them in any wise.  
Now then, let us bear this warning well in mind, and every of us examine himself; and when we have once understood the things that have been told us, and are necessary to our salvation: let us not imagine ourselves to have a perfect and right faith as is requisite, unless we be so constant and fully resolved in the things that our Lord hath showed us, that we abide by it and follow our course still, whatsoever come of it. For whosoever fleeteth or starteth aside at every matter, showeth that he never knew jesus Christ as he ought to do. And therefore Saint Paul in another place useth two similitudes to show of what force God's word ought to be with us, to hold us fast unto him in his obedience. He saith that we must be thoroughly grounded and rooted. For many have a kind of faith: but that is but in outward show and appearance: as for inwardly it hath no lively nor deep root. For if a man have but a fair branch covered with flowers, to what purpose is that? One blast of wind will deface it. But if a tree be well planted, the root of it will hold it fast in the midst of all storms. Even so must we be rooted in our Lord jesus Christ, and we must be thoroughly well grounded upon him, so as men may perceive not only that we have knowledge, but also that our hearts do yield record of our plain dealing. And mark here the cause why so many men are so greatly hindered, and endeavour no further but to purchase themselves credit among men. When they come to a Sermon where the Gospel is preached, for the most part they think they have well profited, when they can skill to talk of it: and there are very few that have a care to be so grounded in it, as to lay it up in their hearts, that GOD may be witness of it: there are very few that endeavour to attain to that steadiness. And therefore doth God abhor that foolish vain gloriousness, wherethrough men seek but only to win themselves estimation, by setting a fair face and countenance upon the matter.  
And therefore let us mark in few words, that God's word ought to serve us to double purpose. First to teach us his will, that we may submit ourselves simply unto it: so that when we have the grace given us to have the doctrine purely taught us, than every of us should agree thereunto, and hearken to the voice of our shepherd, and follow whatsoever is told us, without gainsaying. The thing which we must do when we have order in the Church, so as there be no sects nor troubles in it, but God's truth is purely preached: is, that there must be true concord and brotherly love among us, to answer our God all with one hart and one mouth, that his truth may be advanced among us. The second use thereof is, that when it falleth out that Satan endeavoureth to turn us away, and there spring up heresies, false doctrines and errors among us: we must withstand all such things, and show that God's truth is strong enough to hold us still unto him; according to my former saying that our faith must get the upper hand of all the world, so as we be stark deaf in hearkening to any of all the wiles that are put to us to entice us from GOD and his pure truth. Thus ye see in effect what is told us in this text.  
And let us mark well Moseses manner of speech. If a prophet step up among you saith he. Hereby he showeth that we must not only withstand the open enemies that fight against God's word, and pretend not at all to be of his flock, or to have any partnership or neighborhoode with us: but also resist our homebred battles, insomuch that if there rise up any deceiver among ourselves, that is to say if any such as maketh pretence to be of the fellowship of the faithful, and to be as it were of the very household of faith, step up: we must not be troubled at it out of measure. And that is well worthy to be noted, for if the christian faith be impugned by the wicked, which pretend not to come unto God, (as by the Turks, Paynims, and jews) so as they blaspheme with open mouth: forasmuch as they be utterly cut off from the Church like rotten members, their resisting of the Gospel, and their striving to abolish the Christian religion, is no great wonder to us. For why? We be as it were hardened with such examples. Therefore when the open enemies set themselves against God & his word, it is a temptation that will easily be overcome. But when those that are knit unto us, and are as it were of our own body, do fall to tearing of the unity of our faith in pieces, to pervert God's truth, and to mar it in such wise as it should be disfigured: that is such a perplexity and grief to us, as we wot not where to become. And that is the thing that troubleth so many simple folks nowadays. What shall we do, say they? For we see so much disputing in the Church, and so great diversity of opinions, that it were better to ask no question of any thing, insomuch that a great number become careless, for fear to be entangled in wicked matters and to be beguiled, and therefore they let all alone, and will not in any wise come near unto God. We see a great sort of men of that stamp. Othersome let lose the reins of the bridle, and take liberty to maintain one while one man's saying and another while another man's, and are never fully persuaded of any thing; but are in one mind to day, and in another mind to morrow, and change at every minute of an hour.  
We see a number of wild heads nowadays which have no stay at all, but think that all things are lawful. And why? For I see there are diverse opinions, say they. But such men do show that they never tasted what Gods truth is. The first sort do well bewray a cursed unbelief. For our Lord promiseth that such as seek him with a lowly heart, shall not be disappointed, but he will show himself to them. 
Esa. 45.19. Matt. 7.7. Luke. 11.19.  Let us knock, and the door shallbe opened. If we desire reverently to be guided by God, surely he will not fail us. Let us distrust our own infirmity and rudeness; and our Lord will give us the spirit of discretion, so as we shall not be beguiled. To be short this saying of Saint Paul which I have alleged already heretofore shall ever be performed; 
● Cor. 11.19.  namely, that heresies shall turn to the true trial of our faith, and not be able to overthrow it. For as touching those that are so fleeting without cause; they show that there was nothing in them but a false pretence, and that they did but play the hypocrites in making a countenance to stick to God's truth; for had they been well rooted in it, as I said, they would have continued steadfast in it still.  
To conclude, let such examples provoke us to put this lesson the better in ure. And when we see the troubles that are nowadays in the world, let us not be overcome by them, neither let our faith be defaced. But the more the devil laboureth and enforceth himself to undo it, the more let it advance itself and get the upper hand of such assaults. And when we see false prophets step up among us, let us not cease to yield this honour still to God, that we hold ourselves to his word, and start not from it by any means. And very necessity constrains us to it in these days, because we see that such as call themselves Christians and take that title most upon them, are the worst enemies of God that a man can find. For the Turks & jews are not more fiery and venomous at this day against God, to deface the whole doctrine of salvation; than are the Papists. And therefore let us arm ourselves with the warning that is given us here: which is, that when we see false prophets step up in the sheepfold and in the mids of God's house: yet notwithstanding we must not fail to hold on still, nor make a stumbling block of it to step aside or start away, but overgo it through the power of faith. Yea, and to come yet nearer the matter, when we see these varlets that had pretended to be at odds with the Papists, and had mingled themselves among us, do thereupon fall to inventing of false opinions: let us not be overmuch amazed for all that. True it is that we be not senseless, & that we have need to be waked: but yet must we always conclude thus with ourselves: How now? Our Lord hath been so gracious to us as to open his own holy mouth to give us the certainty of faith by his Gospel: and shall we now turn away at every push? After that manner (say I) must we withstand all the temptations that may befall us, when deceivers and false fellows step up among us, of purpose to deface by their subtlety the pure doctrine that hath been preached to us, & wherein we have been trained up.  
Now first of all it is said, Thou shalt not hearken to the Prophet when he saith unto thee, Let us go and serve other gods which thou hast not known. It behoveth us to weigh well all these words of Moses; For here he speaketh to all believers. He speaks not only to the great doctors that have been at the University all their life long, but also to the unlearned. Although then that we be no clerks, yet let us learn that we must have this constancy of faith, of not following the wiles of Satan to be withdrawn from our God when he hath been so gracious unto us, as to communicate himself to us. We must not say, Alas, I have no learning, nor fineness of wit, to be so cunning; every man hath not like measure. I grant that every man is not of ability to enter into disputation against sophisters, and against such as are full fraught with malice to deceive the simple: but yet, all men from the most to the least ought to have this invincible steadfastness of sticking unto God and his truth when they once know it. There is no excuse in that case. For it is not in vain that God hath set down this general law for all his Church. And it is certain also that he will give us power, so we resort to him, and seek to him for succour. For what is the cause why so many folk are seduced, but only their own fond presumption, or their negligence, or else their contempt of God's word? For ye shall see some stand so much in their own conceits, as (to their own seeming) no man is able to overmatch them: and yet for all that, they are but silly beasts. Our Lord therefore doth blow away their pride, as men may perceive: and experience showeth that God punisheth many folks pride, which had too great an overweening of themselves. Now then, what is to be done? Let us humble ourselves & pray God to govern us so by his holy spirit, & to give us such wise done, as we may not be taken tardy when the devil goes about to make a breach into us to enter at. If we go that way to work, let us assure ourselves that God will guide us, and that we shall never be caught in Satan's snares. But there are many that keep on their race without care, as though they were privileged from all dangers. But let us for our part keep good watch, and have such a care to ward ourselves, as the deceivers (when they come) may not find us asleep. And that will so be, if we bear such reverence to God's word, as we acknowledge it to be the preciousest treasure that we have. For if a man make so little reckoning of a thing, that he leave it at all adventure: the first that cometh may rob him of it: but as for him that locketh up his goods, (specially those that are the chief and which he counteth to be most worth:) he cannot be so bereft of them. And therefore let us put our faith in good custody, and be so wary in the keeping of it, as [it may appear] that we have it in such estimation as it deserveth; for it is an inestimable treasure. Thus ye see what we have to note here, where Moses speaketh to all such as had tasted what Gods law is, exempting no man from standing st●●tly in battle and defence against the lies and sleights of Satan.  
Now he addeth, If he say unto thee, Let us follow strange gods, which thou hast not known. This serveth to show us who be false prophets. For God telleth us that we cannot withstand the wiles of Satan, without the knowledge of the truth: that is the only mean. And no marvel though the wretched world nowadays be alured to destruction: for God's word is as it were buried: and when men are destitute of that light, it is certain that they be in horrible darkness, so as they cannot but stumble & stray here and there, because they have no certain aim at any thing. But here our Lord declareth that we must be instructed in his word; and thereunto also is this saying after a sort referred. For he presupposeth that we be in a good trade already, and that we know the way of salvation: accordingly as Moses will protest hereafter; 
Deut. 30.15 19  saying, I have showed you the way of life and the way of death. Now therefore, whensoever we will resist false Prophets, and their lies, let us take to us the doctrine of truth. And that is the cause why it is said, The gods which thou hast not known. For in this case we must match the living God whom we have known, against all the idols which the world hath forged to itself. For God speaketh not to such as never heard nor understood any thing of him before: but to such as he had given his law unto, whom he had set in the right way, and to whom he had given an infallible rule. When he hath so fenced men aforehand, then sayeth he unto them, Beware that ye follow not the gods whom ye have not been acquainted with.  
To be short then, it is showed us that this doctrine concerneth such as have been duly instructed in the faith. Will we beat back all Satan's devices? Let us have the skill to say, It is God that hath certified us, he is a faithful witness to us, we need not to be in doubt or uncertainty any more, or to cast doubts, or to say, What? Which way shall we go? We may well assure ourselves that this is the way, that is the thing which we must stay upon. That in effect is the order which we have to keep, according as it is showed us in this text.  
But let us mark also, that we must have our ears so stopped, as we may utterly mislike whatsoever may cause us to serve to the contrary of those things which we have learned by God's word. For as soon as we give ear to them, by and by we be half corrupted, according to this similitude which Saint Paul allegeth in the second to the Corinthians, that when a woman giveth ear to a bawd or a Ruffian, 
2. Cor. 〈…〉 3.  although she consent not to him out of hand, yet is she already perverted, and it is already an evil token. For if a woman be chaste and shamefast, she will in any wise shun all such messages as may be brought to her to entice her to folly, and to make her to break wedlock. She must eschew such manner of things. Now Saint Paul sayeth, that as long as we abide in the simplicity of the Gospel, we be as a chaste wife that keepeth her faith & troth to her husband, and that our Lord jesus Christ who hath made such covenant with us, to choose us to be of his body, taketh and receiveth us for his own. But if we harken to the lies and trumperies that are brought unto us; and we refuse not to learn what darnel is: it is an evil sign, and we be corrupted already. And therefore let us bear well in mind, that we ought so little to consent ●o false prophets, as we should not in any wise give ear unto them, but shun them a far off, as soon as we perceive that they go about to deceive us and to entice us to naughtiness. And to say the truth, this cursed curiosity hath been the cause of many men's destruction. For it seemeth to many high minded persons, that all things should pass the trial of their wit: and that when they have sifted things after their own imagination, they may follow whatsoever they themselves think good, for they be able enough to discern the truth of all things. But when our Lord findeth such overboldness in them, he putteth them to confusion. The truth is, that they would so inquire of all things, as nothing might escape them: in so much as they could find in their hearts to mingle Mahomet's Alcoran, and all the dotages of the Heathen, and all the superstitions of the Papists with the pureness of the Gospel, and to make a medley of them, that when they had well clouted them together in their own brain, they might say, This is the thing that is good. But our Lord (as I said afore) cannot abide that men should trust so to their own wits. And again on the other side, he cannot abide such injury to be done to his word, as that it should be matched with the wiles of Satan, so as it might be said, now will I choose what liketh me best.  
It is too high a mounting for men to make themselves judges and umpires of God's truth, which the Angels do honour with all reverence. Needs therefore must such men fall into horrible destruction. And therefore let us beware that we bridle ourselves, so as our minds wander not out into fond curiosity. And as soon as we perceive that the devil goes about to falsify Gods pure truth, let us stop our ears, and not hearken to any such thing, but utterly abhor it.  
Now moreover Moses saith, That although the false prophets show some sign or miracle, & the same cometh to pass, yet must not men give ear unto them. Here he showeth that we must have such constancy and steadfastness in our faith, as it may not be overthrown though there be never so great occasion of stumbling. As for example, if there be such an illusion of Satan, that a false-prophet say unto us, such a thing shall come to pass, and it cometh to pass in deed: then are we at our wits end, and it is enough to overthrow our whole building though it were never so well builded, unless God work on our side above the power of man's ability. But yet howsoever the world go, God's truth must be of such force with us as to hold us back against all such temptation, so as if the devil bring any illusion, he may not gain any thing at our hands, nor prevail against us.  
And let us mark, that before that Moses saith so: he giveth us a sure declaration of false prophets, that is to say, of such as go about to turn us from the true God, whom were have once known, and would wrap us in wicked superstitions wherein there is no reason. If any such thing befall us, no marvel though our Lord will have us to resist all that ever the devil putteth to us to blear our eyes withal, yea, even though there be false miracles, in so much that although all that the false prophet or deceiver foretelleth, do come to pass; yet must we not be led away by it. We see then in effect what the meaning of Moses is, that we must be so well fenced by god's word, that although the devil rush against us with never so great violence, and work all the means he can to beguile us; yet we must not be overcome, but our faith must be as a well guarded fortress, that notwithstanding any assault, or any battery made against us, yet it may ward all blows, and be able to save itself from being vanquished by any enemies.  
And now let us mark, that if God send such false miracles; it is not to entrap those that are his; but to punish such as have not believed the Gospel, 
2. Thes. 2.12  as Saint Paul speaketh thereof in the second to the Thessalonians. And therefore doth Moses also add, Then is it Gods will to try thee whether thou lovest him with all thy heart & all thy soul or no. It is a saying that deserveth to be well marked. For first Moses doth us to understand, that such things happen not without the ordinance of God: and secondly he showeth the end or reason wherefore: namely that the faithful may have wherewith to be confirmed, knowing well that God will give them constancy to hold out, though the temptation be never so rough and violent. Those are the two things which we have to remember here. First, it is said, God trieth thee. Hereby he showeth, that Satan hath no power over us, nor can sow any wicked weeds, further forth than God giveth him leave. And that is a very needful thing for us to mark. For were we persuaded that the door were open for Satan, and that all errors might spring up at all adventure, and that God over ruled them not: alas what a thing were it? For we see how mad the devil is to overthrow all truth: we see with what fury he goes to work when he is to fight against the kingdom of our Lord jesus Christ: and we see what spite he beareth to our salvation. And therefore things would go too much to havoc if God wrought not to hinder Satan of his full scope, that he might not set up his lies among us. Wherefore let us understand, that whensoever there is any trouble, division, or diversity of opinion in the Church, the same happeneth not at all adventure, but God worketh from above, and overruleth the whole matter, according to this protestation of Moses, Thy God trieth thee. Ye see then that by knowing that God holdeth us under his hand, we be assured that no errors or abuses can have access unto us, unless so far forth as our Lord give them access. And mark it for a special point, to the end we think not that the devil reigneth at his own pleasure, and doth all things as it were whether God will or no: for he must be feign to have leave of his master.  
And now let us come to that which Moses addeth concerning the end and reason why God doth it: For we may think it strange. What? That God should try us? That errors should be said to come so of God? Then is he the author of lying. Again, doth God stir up the devil unto evil? Then might we take occasion of stumbling at it. Yea; but in as much as Moses addeth that God doth it for just cause, the stumbling block is taken away. He saith that God tempteth us, that is to say, that he trieth us. After what manner? Whether we love the Lord our God or no. And hereby he showeth, (as I have declared heretofore) that if we have a right meaning and pure heart, and have received his truth without hypocrisy, he will help us at our need, and we shallbe upheld by his power, so as Satan may well strain himself to the uttermost, but the victory shall always go on our side. And this is the thing that I have touched out of Saint Paul where he saith, that all the false miracles which befall under the reign of Antichrist, 
2. Thes. 2.12  (as many have been seen) are all revengements of God, to punish such as would not obey his truth. And it is good reason that Satan should drive them to destruction, sith they would not open their eyes at such time as God would have enlightened them. And seeing they have thrust all good doctrine under foot; it is meet that they should be deceived by lies.  
But let us come back again to the words of Moses. He saith that we be tried, to weet if we love the Lord our God. Hereby he showeth, that God putteth a difference between the hypocrites and such as serve him in soundness of heart, at such time as heresies spring up and that there is trouble and disagreement. And why? For it is certain that such as love God are preserved by the power of his holy Ghost, & that the troubles which they sustain are a good proof and sealing up of their faith, whereby the same is made authentical. God showeth by effect how he hath wrought in them, and that they be in very deed of the number of those whom he hath chosen. So then let us understand, that all the errors and heresies which the devil shall have sowed among us, shallbe turned to good end to all God's children. So far off is it that they bring us any hurt or harm, that they serve ever to make our faith shine the brighter, and to warrant us that God hath succoured us, and that he will have the same known to the whole world, so as he may be glorified for it. And we also have the more cause to rest upon him with the greater certainty of faith, and to trust that he will never fail us.  
For as much then as we see that our Lord worketh in such wise as he turneth darkness into light, and deadly poison to our health: have we not whereof to rejoice? and aught we not to be patiented albeit that troubles do vex us for a time, and that we have much ado to resist? Yet ought not our hearts to quail, seeing that God giveth it so happy an issue. Thus much concerning the first point; that is to wit, that if we love God with all our heart, that is to say, roundly and sound and without counterfeiting: he will not suffer us to be beguiled: but whensoever Satan comes to sow troubles and heresies, we shallbe confirmed still better and better, and profit in such wise, as we shall never be overcome. And therewithal we shall have the better proof that we be of the number of his servants, and of those whom he hath committed to the custody of our Lord jesus Christ, and that we shall see this saying fulfilled, that he will never suffer any of the things to perish, 
job. 18.9.  which his father hath put into his hand. We see then how our Lord jesus Christ is the keeper of our salvation; & that we find the thing by experience which Saint Peter sayeth; 
1. Pet. 1.4.5.  namely that our salvation is kept in heaven by faith, and that we ourselves also shall get the upper hand of all the temptations which the devil stirreth up against us, by sowing such cockle and darnel to the prejudice of God's truth.  
But let us mark also, that such as are wind-shaken, do show that they never witted what it is to love God with all their hearts, and that there was nothing in them but vanity and hypocrisy. And therefore when we see men seduced, let us not wonder as though God were cruel to them. For it was meet that their hypocrisy should be discovered. They meant to mock God, and used a kind of vernishing and painting to make a show of that which they were not: and God bewrayeth what they were in deed. Now therefore, whereas we see the wretched world so carried nowadays into darkness, superstition and idolatry; we must not think that they do it of mere simplicity, as though they were innocent and faultless, and that God had given Satan the bridle without cause: but we must rather consider that God with just vengeance punisheth the unkindness of such as had neither purpose nor desire unto him.  
Truth it is, that a man shall see some outward show of holiness in a number of those that are seduced in the popedom and elsewhere. But yet for all that, they be double hearted, and God perceiveth what they be in secret. So then, let us understand that God is a just judge, and let us glorify him for his punishing of such as loved him not sound in their hearts as they should have done. That is the thing which we have to note.  
And in deed, experience shows it in such as turn back and fall to naughtiness after they have once known the Gospel. We have seen here that when Satan's underlings have come hither to set troubles in the Church, those that have been seduced by them have known them welynough of old, and not now of late, for I speak of the space of eighteen years. Since the troubling of this Church, divers sects have been seen, and still God hath been feign to show and to point these out with his finger, which had nothing in them but dissimulation & hypocrisy, how fair countenance soever they did make. And I say that this hath been known now these eighteen years; insomuch that even they that have pretended to be great upholders of the Gospel, are well known to me how they have behaved themselves, & I could rehearse their doings if need were, but it is enough to give men an incling of them, that others might take example by them. When the Anabaptistes came hither to infect all, there was great cheer made them in the townhouse, and this was about an eighteen years ago. True it is, that men were constrained to reprove their doctrine openly: but yet in the meanwhile they were still choked under the chin; & in steed of resisting them lustily, feasts were made to entertain them with. And since that time, we have seen in our own days, (and that not long ago) how other heretics have been favoured at their coming hither, and specially how that horrible blasphemer was supported. And by whom? By such as had so long despised God, that in the end their shame was of necessity to be discovered. They protested sufficiently that their desire was to have the Gospel: but that was the gospel of Mahomet to turn all things upside down, and to bring all things to confusion. For the world hath seen how far they overshot themselves; insomuch that they took part against God and his word. Now sith we have such examples, let us learn to live in fear and wariness, and always come back to that which is told us here, that is to wit, that it is not without cause that our Lord sayeth, that he trieth and examineth such as were disguise afore: and that when he suffereth false prophets to be stirred up by Satan, to sow their darnel among us, it is to try us whether we love him with all our heart or no. And therefore let us proceed more and more in the fear of our God, accordingly as it is said here, that we must serve him and obey his holy commandments, not doubting but that he will make us to get the upper hand in all assaults and conflicts wherewith we be assailed, so as we shallbe sure of the victory, because he will fight for us.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us so to feel them, as we may not proceed to provoke his wrath through our unthankfulness; but that seeing he hath given us the infinite treasure of his holy word, whereby we have full assurance of our salvation; we may embrace it with all reverence and live in such pureness of heart before him, as he may bestow his riches more and more upon us & make us partakers of them, and that we may walk the whole race of our life after such sort in his obedience, as we may moreover resist all our enemies, and by the power of the spiritual sword of his word, and of the shield of faith, beat back all the assaults that shallbe made upon us. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Saturday the xii. of October. 1555. The Lxxxvij Sermon, which is the second upon the thirteenth Chapter.  
2.3 And the sign or miracle, etc.  
4 Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and serve him, and stick to him:  
5 But that Prophet or dreamer of dreams shallbe put to death: for he hath spoken to turn you from the Lord your God (which hath brought you out of the land of Egypt, and delivered you from the house of bondage) and to thrust thee out of the way which the Lord thy God hath commanded thee to walk in. And so shall you rid away the evil from among you.  
We saw yesterday wherefore God giveth the bridle to Satan, in such wise, that he soweth many errors and corruptions, not only in the world, but also in the Church. For it is good reason that our faith should be tried, to weet whether we live in uprightness, soundness, and love before our God, or whether there be any feignedness in us. And there is not a truer trial thereof, than when we come to the encounter to know, whether God's truth ought to be invincible against all errors and leasings. And therefore let it not offend us when we see him sow darnel: but let us bethink us of that which is said here, namely, that our Lord will search us to the hard bottom, whether we bear reverence to his word in good earnest and unfeignedly or no. Not that he knoweth not welynough what we be; (for it is not for himself that he doth it:) but to the end that our faith should show itself, and that there should be true record thereof.  
Now moreover it is told us, that we must follow God's word and hearken to him, that we may serve him and stick to him. And this is still to show us that which I have declared afore: namely, that we can never be at any stay, unless we know well what God it is whom we worship. For if we be in doubt, there needeth nothing to shake us down, as we see by experience. Therefore let us learn to profit so in our God's school, as we may not be removed by false doctrines, but may have wherewith to withstand the sleights of Satan, as was declared more at large yesterday.  
But let us go back again to this saying, that although the false Prophet have given some sign or foretold some wonder, and the same thing is come to pass: yet notwithstanding we must hold our own still. Here it might be demanded whether the devil can prophesy or no. I stand not much upon that, it is not material: but I have answered before, that GOD is above him, and that it is his will that his Church should live in warfare, to the end that the faith of all his might be exercised. Then if a deceiver foretell a thing, and the same fall out in deed: it is not to be said, but that GOD hath given him the bridle. Therefore it is not for us to trouble  
entrance into us: but also (as Saint Paul saith) to be diligent in purging of God's Church from them, 
Gal. 5.9.12. & Tit. 3.10.  that such a plague be not nourished among us. And truly if we knew our own frailty, and considered well on the other side what Satan is able to do against us: it is certain that we would stand more upon our guard than we be wont to do. True it is (as I have said already) that we would fain repose and stay ourselves upon GOD, so as we might not minister any occasion to Satan to beguile us; and surely if we through our own fond desire of seeking lies, did not cast ourselves into Satan's snares, we should be sure that GOD would always preserve us. But forasmuch as we be too too weak, and Satan needs no more but to hold up his finger to us, to carry us out of hand from the right way of salvation: in respect thereof we ought so much the more to seek the remedies whereby to prevent the mischief. Again let us consider what Satan is able to do: 
john 12.31.  He is the prince of this world, and therefore we shall soon be overtaken by him, the rather if we be slothful, careless, or negligent. Then is it not without cause that our Lord warneth us to take so good order, as such a plague may not lurk among us; that is to wit, that we may not have deceivers to beguile the simple, and to mar them by turning them from the pure truth. For it is a likelihood that we would feign be turned away from GOD, when we give the mischief such scope. If there were a breach in our town wall, and our enemies were at hand or that we were already besieged, so as we looked for the assault every minute of an hour; would we not provide for it? Now the case standeth so with us, that our enemy is not only at hand, but also is entered in already. When we hear his lies, and withstand them not, ne make account of them; we may seem to be wilfully disposed to perish, as we be worthy. And as touching us that are shepherds, it standeth us in hand to have a double voice. For we must gather together the sheep as much as is possible: and when they be in the flock, we must keep them there quietly. But if there be wolves also, and thieves that would invade the flock: against those we must cry out aloud. And yet besides this, such as have the sword in their hand, must provide for it also, and every man to his power must strain himself to keep God's Church from infecting with such poison, that the devil may not have his full scope to falsify the pure truth, to advance himself against GOD, to overthrow the right religion, and (at a word) to turn all things upside down: but we must let these things as much as we can. Wherefore let us mark, that it was Gods will that falseprophetes should be rooted out from among his people. Now at the first sight this Law seemeth to be overstreite: for is it meet that a man should be punished so sore for speaking his mind? Verily it is a wonder that we can abide that one should be punished for speaking against a mortal man, and that when a man shall have blasphemed the living GOD, we could find in our hearts that he should scape unpunished. It appeareth what zeal is in them, which would have such rigour abolished. If a Prince be misused, men will think that death is too small a thing for the offender, and that the fact can not be sufficiently revendged, insomuch that whosoever speaketh against the prince's authority shall be punished, and no man will speak against it. If a man be found so wicked as to procure a rebellion, or to raise an insurrection among the people, very well, he must lose his head for it, and no man will say that such a Law is unjust or wicked. And why? Because it serves for the maintenance of the state and common weal of the Country. And yet for all this, whereas GOD hath the sovereign dominion of all, a worm of the earth shall set himself against him, and go about to rob him of his honour, and to deface his majesty and authority; and yet all this shall be as nothing, it shall be let slip, and because it is but words, there is no reason why such punishment should ensue of it. But they that say so, do well show that they have no love at all towards GOD, but (which worse is) that they could find in their hearts that all things were confounded together in a hotchpotche, so as men might scoff at GOD and at his majesty, and turn all religion into a mockery and scorn. To be short, whosoever he is that speaketh so: he is not to be taken for an ignorant person, seeing he would that false doctrines should be unpunished: but rather he is to be counted a despiser of GOD, and an uphoulder of the devil, which seeketh nothing else but the ●urning of all things upside down in the world. For our part, let us learn to have God's honour in such estimation, that whereas we revenge the wrongs done to men, we think it much more reason that the party should be punished which violateth the majesty of him that hath created and fashioned us. And the matter concerneth not only the honour of God, but also the salvation of our own souls: for they be things inseparable. And that ought well to whet us on the more, not to bear with the errors and deceits of false prophets. See how GOD witnesseth the infinite Love that he beareth us, in that he matcheth our salvation with his own glory, so as men can not touch the one without hurting of the other: insomuch that if a man deface the honour of GOD, the salvation of man is assailed therewithal. In respect whereof GOD sayeth unto us, suffer me not to be misused among you, nor yourselves to be enticed to shrink from my obedience: But if there be any wicked man among you, that goeth about to egg you away, beware ye nourish not such a plague. Doth not our Lord in so saying show, that we can not serve to his honour, nor maintain him in his estate, but that in so doing we procure our own welfare? And therefore these dalyers and mockers that would have us to bear with all manner of false doctrine, and that it should be Lawful for every man to spew out whatsoever he listeth, (besides that they show themselves traitors to GOD, and utter defacers of his majesty if it lay in them to do it:) do also bewray themselves to be enemies of mankind, and desirous to bring their souls to ruin and destruction, so as they be worse than murderers. Let us mark then that if God's honour be precious in our sight, and that the salvation of our own souls be dear unto us; we must not nourish heresies, nor abuses, nor any other of Satan's trumperies; but every of us in his own state and calling, must procure the purging of God's Church from all evil, that we may worship him with one common consent, that his doctrine may be received, and that there may be no division among us.  
But this was said to the people of old time. Yea, and God's honour must not be diminished by us at this day: the reasons that I have alleged already do serve as well for us as for them. Then let us not think that this Law is a special Law for the jews: but let us understand that GOD intended to deliver us a general rule, to which we must tie ourselves. In deed it is alleged that when our Lord jesus Christ came into the world, he advanced not his doctrine by the sword, but rather both he and his were persecuted, and therefore that the right way to maintain the true religion, is not to punish such as set up themselves against it: but rather to hold ourselves contented with the spiritual sword, and to use that in our fighting against Satan, so as our unholding of the truth, be always by sufferance and patience, if the world do persecute it. But let us see whether our Lord have excluded and banished Princes and Magistrates and Officers of justice out of his flock, so as they may not be Christians. No surely. For when he speaketh of the kingdom of our Lord jesus Christ, he sayeth expressly; Ye kings stand you in awe; and ye judges of the earth, 
Psal. 2.10.  humble you yourselves, and all of you kiss the son. Moreover, before he speak to private persons, he willeth expressly that Kings, judges, and Officers of justice should do homage to our Lord jesus Christ: then they be called to the knowledge of the Gospel. And in deed, according hereunto it is said in the Psalm, that kings shall come to submit themselves to him that was to be sent to be the redeemer. 
Psa. 72.10.11 ● 13●. 4. & Esa. 49.7.23  And again that they shall be as foster fathers to the Church, and that Queens shall give her suck; that is to say, that such as have the sword of justice in their hand, shall take God's Church into their protection to maintain it in the pure doctrine, and in the same Religion that is set down in God's word. Sith it is so, it is to be concluded, not only that it is Lawful for all Kings and Magistrates, to punish heretics and such as have perverted the pure truth: but also that they be bound to do it, and that they misbehave themselves towards GOD, if they suffer errors to roost without redress, and employ not their whole power to show a greater zeal in that behalf than in all other things. For is it reason that he which sitteth in the seat of justice, should punish a thief for doing wrong but to the value of five shillings: and in the mean while let a traitor to GOD go unpunished? God's name is thereby blasphemed, 
2. Cor. 3.18.  his truth which is his image is trampled under foot, and it is much more than if a man should rend some [princes] Cotearmour in pieces. In so doing the living image of GOD is scorned, and as it were spitted at, and the salvation of men's souls hindered: and shall the Magistrates sit still at it like idols? They must punish a thief for the value of fifteen pence; and behold, this is such a traitor as goeth about to confound heaven and earth together, and must the same go unpunished? What a dealing were that? Doth not even nature teach what is to be done in this behalf? And as for those that say that we should let the evil weeds grow still, do they not show themselves to be grown out of kind like monsters, and that they be more intolerable than if they were stark mad? For it should seem that their meaning is to defy the whole order of nature, and men see that they not only speak against GOD, but also poison men's souls, and bewray themselves not to have one drop of settled discretion. Now then let us mark, that sith God hath declared that in the reign of his Son, even kings should be called to the knowledge of the truth, and become a part of his Church: It behoveth them to give example to their people, and it is good reason that they should employ their whole power and authority to maintain the good doctrine, and to cause GOD to be honoured and served, and to drive away all idolatry and superstition, and to see that it be not Lawful for any man to spew out blasphemies against GOD. That is the thing which we have to mark upon this place.  
And whereas it is alleged that jesus Christ used not the material sword to advance his doctrine withal: that is true, and we also bring not the sword in our hand into the pulpit to prove the things that we preach. But let us learn to put a difference between offices, and let us consider how our Lord jesus Christ came to preach his word, when he would that such as receive it should every man in his own state and calling, follow whatsoever is ordained for him. Now it is true that in the time of our Lord jesus Christ, the great men of the world clave not to the Gospel, no more than we see them do yet still at this day: but the little ones and weak●linges were feign to be chosen, thereby to beat down the pride of the world, as Saint Paul avoweth in the first to the Corinthians. Ye see (sayeth he) that there be not many noble men, 
1. Cor. 1.26  men of power, or wise men among you. And why? For men are but too much given to the advancing of themselves: and if God had begun at the great ones, the little ones should have seemed as nothing. But God meant to beat down all pride, that men might learn to challenge nothing to themselves. Notwithstanding howsoever the case stand, when the great ones are called to the service of God, then must they employ themselves in the things that belong to their charge. For the things that I alleged out of Esay, David, and diverse other Psalms, belong to the reign of our Lord jesus Christ, and to the state of the Christian Church. Therefore must we needs conclude, that our Lord will have Princes and magistrates to use the sword that is given them, to the maintenance of his honour, and of the unity of faith and good agreement; so as if any man raise up trouble or go about to sow darnel, he may be rooted out. But is not that punishment too rigorous? [Yes:] for some will well enough grant (as constrained thereunto) that it is good that heresies should be repressed: but that it were too great an extremity to proceed so far as to punish them with death. Yea, but (as I said afore) we must esteem God's honour as it deserveth. For if we would that deceivers should be reproved, so as they might not have their mouths open, and yet that they should not be utterly suppressed as were requisite: it were all one as if we should say, In deed we ought to please God, but as for to put a man to death for blaspheming him, what a thing were that? Lo at what point we be.  
Bet God for all that, will not fail to be had in estimation as I said afore: yea and that to our cost, if we go that way to work. For the very cause in deed, why we see the world infected with so many troubles and errors, is our lasines in that we have neither zeal nor disposition to beat down the leasings of Satan. Nay rather (which worse is) there are a great number which maintain them willingly. And yet in the mean while men cry out that all things are confounded, that all things go to havoc, and that there are so great troubles as is pity to behold. And what is the cause thereof? Even the princes that are willing to maintain errors, and further them by all means they can, so as it may seem that they be of Satan's setting up, as it were to uphold his part against God and his word. Their people likewise desire nothing so much, as to be fed with lies; that is all their seeking, and God sendeth it them. For (as I have showed afore) it is a just reward for them. Why then should men cry alas, or why should they be grieved at the matter, when all men both great and small seek the utter defacing of God's truth, and to give scope to all manner of leasings? Therefore let us learn in any wise to have the zeal and affection which our Lord commandeth us: or else it will come to pass the heresies and errors shall in the end pick out our eyes, if we feed them still as we be seen to do. Let us take the forementioned example of Ananias, and jeremy. jeremy taught in the name of God, 
jer. 28.9.  and it was proved sufficiently that he stepped not forth on his own head: and yet for all that, the people would have had him to let them alone, that every man might have followed his own wicked lusts; they could not away with him, God his threatenings were to corrosive, and therefore every man sought to withstand jeremy. Yea (quoth they) shall this fellow trouble us thus continually? Now hereupon God sent a deceiver that went about to make jeremy a liar before all the people assembled in the Temple: and no doubt but a great number were offended at it specially such as might consider, or say thus: What? We have here the Temple of God, as he himself appointed, 
2. Sam 7.10. & 1. Kin. 6.13. & 8.13. Exo. 25.8. ●●. 29.45.  and it is the place where he will be worshipped; we have the Law, we have Gods promise that he will dwell among us for ever. And yet now behold, here are two prophets, of whom the one says, ye shall go into captivity, and the other says, it shall not be so. Besides this the deceiver fell to buffeting of jeremy as it were to shame him, and giveth him the lie, so as God's prophet was feign to stand there as abashed at the sight of such trouble. By reason whereof many might be sore moved as I said afore. But what? Let us a little consider the state of that people. For when the governors were assembled, (which ought to have maintained the pure religion, and had the prophet jeremy as it were in their keeping) they to show themselves void of all just dealing, did not only set themselves against jeremy, 
jer. 26.1. ●●  but also (which worse is) affirm him to be worthy of death. Thus ye see how God's prophet was condemned both of great and small: insomuch that every man ran upon him. For they were fully bend to give themselves to all wickedness, and to be no more threatened in the name of GOD. If we see the like nowadays, let us understand that we be worthy of such payment. For without going any further, for all the preaching of the Gospel among us, how is it received? what reverence yield we to it? All men rush out into disorder, and we need not speak any more of the popish superstitions: for there is so devilish wickedness to be seen, that even such as have been counted the simplest cloynes, are fraughted full of blasphemies to spite GOD withal and to laugh his word openly to scorn. Ye see what murmuring there is, specially when vices are rebuked. To be short, men's only desire is to have dumb dogs, such as may have no authority at all to speak, and unruly people, drunkards, gluttons, Lecherous, and I wot not what else. At a word, men would have either dogs or swine in the pulpit. This is the thing that they seek for; And this is men's desires in most places; who in steed of good and faithful servants to GOD, do choose dogs and swine. And if a man seek the remedy and the redress of it: He must go to the new found isles, for there is no man here that will meddle with it. Sith we see such dealing, let us consider what manner of obedience and fear of God there is in such folk. So much the more therefore doth it stand us in hand to bear the exhortation well in mind which I have set down already: namely that Gods working of our salvation is always matched with his own glory. And therefore whensoever he persuadeth us to maintain his honour, it is all one as if he said, Ye wretched people, if ye make reckoning of the salvation of your own souls: ye must provide also that I may bear sway among you, and that I may be honoured: and therefore see that ye lay for it. God's meaning then hereby is to show us that he will have his honour maintained by making us furtherers of his case, and that he will have us to set it forward as much as in us lies, or else we shallbe a prey to the devil. Seeing that he uttereth such love towards us, it is no reason that we on our side should be negligent: but it behoveth us to endeavour that errors and heresies may be rooted out from among us. For if we do not, we must look for the reward that I spoke of, and God giveth us too much proof of it. On the other side when we follow the order that is showed us here, we must understand that it behoveth us to have God's honour in such estimation, as all other things may be nothing with us in comparison of that. Which thing will come to pass, if we stick steadfastly to his word, and hold ourselves to it though we be assaulted on all sides; and specially if we resist the mischief by looking to it aforehand, so as it nestle not among us. Therefore let us take heed that we bend ourselves to it every man in his calling; and then we need not to doubt but that GOD will strengthen us and 'stablish us in the faith which we have received of him, so as we shall continue steadfastly therein unto the end, and be thoroughly well fenced against all the assaults of Satan and his underlings.  
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them better, And therewithal forasmuch as we should soon be overtaken by false teachers, let us flee for succour to our God, and yield him thanks for his ridding of us from the heresies and errors wherein we were snarled, and for his giving of us the food of life; praying him to make us to taste thereof in such wise, as we may never be turned away from it, but wisely discern the way of life and the way of death asunder, to the end that our salvation may be kept safe in his hands, and we in the mean while eschew the wiles that Satan worketh against every of us particularly, so as we may put them from us lustily, and they have no access unto us: but that we may stick so steadfastly to our God, as our whole seeking may be to acknowledge him for our king, and we behave ourselves as his people, that he also may always avow us to be so. That it may please him to grant this grace not only to us, but also to all people and nations of the earth. etc.   

On Wednesday the xuj. of October. 1555. The Lxxxviij. Sermon which is the third upon the thirteenth Chapter.  
6 If thine own brother the son of thy Mother, or thine own son, or thy daughter, or the wife that is in thy bosomme, or thy neighbour that is to thee as thine own soul, go about to entice thee, saying secretly, Let us go and serve other gods which thou hast not known, nor yet thy fathers:  
7 That is to wit, any of the gods of the nations that are about thee, whether they be near thee or far off from thee, from the one side of the earth to the other:  
8 Consent not to him, neither give ear unto him: neither let thine eye favour him, show him not any pity, neither conceal him.  
9 But thou shalt put him to death, thy hand shallbe the first upon him to put him to death, and afterward the hand of all the people.  
10 And thou shalt stone him with stones and so he shall die: (for he hath sought to thrust thee from the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage:)  
11 That all Israel may hear and be afraid, and not do such a wicked thing among you any more.  

Psal. 69.10.  HAd we the zeal in us that is spoken of in the Psalm, that we took the reproach which is done unto GOD, as if it were offered to ourselves: this law here were in a manner needless. For every of us would willingly of his own accord endeavour to maintain God's honour. But now inasmuch as many men think it to be too excessive rigour to put the troublers and perverters of religion to death: thereby it appeareth that we despise God's honour and make no great account of it. For every of us would feign have his own honour maintained, and if any man have stormed against us, we think the time will never come soon enough for us to be revenged. If a man do us any wrong or injury, we would that every man should set himself against it in our defence: but if God's honour be trampled under foot, we let it slip. We see then how cold and unlusty we be, but this unlustiness of ours deserveth a more shameful name. For if a man suffer his father to be scorned, folk will say he is not worthy to live in the world, because he doth against his kind. And behold, GOD is as it were torn in pieces by wicked men's advancing of themselves to rend asunder the union of the faith wherethrough it is his will to be known, and whereby it is his will to reign among us: and that is borne withal. And is not that a token, that if it lay in us we would never have any remembrance of GOD at all? But forasmuch as there is so little zeal in us; therefore is this Law given us. And GOD declareth that he is not unmindful of his own majesty, but that he will have the defacing thereof to be punished. Nay rather he showeth that he disclaimeth us for his people, if we have not a special regard of this case of his.  
We have heard heretofore what hath been said concerning false prophets: namely that if any man troubled the Church of GOD, he should be stoned to death without sparing. Now God expresseth yet better the thing that he had spoken: which is, that we must put all affections of nature under foot, when his honour cometh in question, so as the father must not spare his son, nor the brother his brother, nor the husband his wife, nor the friend his friend that is as dear to him as his own life, that he be not put to death. And good reason. For do not all the friendeshippes in the world proceed of that order of nature which the creator hath established? Then if we will not set the cart before the horses, we must always begin at GOD. And Saint Paul doth not without cause say; 
Eph. 3.15.  that all kindred cometh from thence, and issueth out of that fountain.  
Also when there is any friendship between man and man; it must always be referred to this mark, that GOD have still the chief pre-eminence, and that we be joined together in him. And cursed be all alliance that separateth us from our maker, in whom consisteth all our life, welfare, and joy. Then if a husband love his wife, without regard of GOD, he is worthy to be thrust out among the brute beasts. In like case is the father, which aimeth not at the same mark in loving of his children. If we be so linked together, and have so plighted our faith and troth one to an other, as we may seem after a fort to have as ye would say but one soul in two bodies, and in the mean while GOD be let alone unthought on: do ye not see that it is too shameful a beastliness? Then is it not without cause that GOD hath told us expressly that his honour is to be preferred before all worldly or natural considerations. And let us mark well the words that are set down here; for they be of great weight.  
Moses could have said singly, If thy brother, thy wife, thy son, or some friend of thine inde● thee, and go about to allure thee to naughtiness; but he addeth (which is of much more vehemency) If thy brother the son of thy mother, which lay in the same belly that thou thyself didst. And to what end is this done of GOD, but to search the bottom of our affections, by entering even unto our bowels, as if he should say, I will see whether ye love me better than ye do these carcasses? For what is thy brother? He is but a mortal creature and I will see whether thou set more store by him than by me. Nay (say we) but he and I lay both in one belly. That is true, (saith GOD:) but is it not meet that I should always have the upper hand and highest pre-eminence? The same case is it when he sayeth, thine own son, thine own daughter, thy wife that sleepeth in thy bosom. He could have said singly; thy wife: but he sayeth, No, thou must forget and quite and clean shake off all the love which thou bearest to thy wife, if she go about to pluck thee away from me.  
Again, If thou have a friend (sayeth he) which is as dear to thee as thine own life: thou must lay thy hand upon him also to stone him: thou must not only be his accuser and give evidence against him; but thou must also set hand upon him without sparing: all mercy and pity must be put away in that case. Hereby we see in effect, as I said afore, that Gods will is to try us, whether we truly love him. And for that cause doth he set down unto us whatsoever might hold us back, or hinder our desire from showing such zeal as we ought to have to the maintenance of his honour: declaring unto us that if any thing be an impediment to our continual keeping of the union of faith above all things, in such wise as it is contained in his word: we be traitors and false hearted towards him, and he will shake us off; and in steed of taking us for his children, he will give us over and banish us from his kingdom and his Church: for he will have that order observed among those that are his. Mark that for one point.  
And herewithal it behoveth us to consider of whom he speaketh. He sayeth not only, if a man go about to abolish all religion, as we see some worldlings do, which could find in their hearts like a sort of dogs and swine, that men should make a mockery of all the service of God; he speaketh not of such kind of men: But his saying is, if a man go about by superstitious means to turn thee from me to the serving of idols; although it be of the gods that are most renowned in the world, in the serving and worshipping of whom, the people that are about thee do think themselves to do well: If any man labour to turn thee from my word, to make thee follow after those gods: let him be rooted out.  
Now then, we see, that God punisheth, not only those that would abolish all religion: but also those that would corrupt his truth. And therefore for the better understanding of this law that is given us here, let us mark at a word, that it is not for us to say, There is no God, it is but folly for men to trouble themselves about any devotion, for we shall gain nothing by it: but [we must consider,] that if a man be never so devout, and think to do never so well, yet if he turn himself to the superstitions of the Heathen like a renegade, and know not the true God: he is condemned. And it is a distinction which we ought to bear well in mind. For our Lord showeth us, that he will have us to be contented with his word, and to rest wholly upon it, that we may be bridled by it, and not attempt to alter any thing, seeing he hath once declared with his own mouth what he alloweth.  
And he sayeth expressly, the gods which neither thou nor thy fathers have known. By this saying he doth us to understand that it behoveth us to be well assured of our religion. For to put a man to death without having known which is the true God, were but a frantic zeal, as we see the Papists do at this day, and the Heathen have been wont to do at all times, yea, and even the jews also, who have put this law in execution (howbeit a miss) against the prophets. And under the same pretence were our Lord jesus and his Apostles driven to suffer persecution.  
As for the Heathen, when they made laws for the observing of the manner of religion that was established among them; they had a good ground and foundation for the thing they did. For it is not enough for Magistrates to make laws to repress robberies, murder, and violence; but they knew also how it was meet that God should have the forehand. Now if nature taught them so much; what excuse will there be for us that profess Christianity, if we say it is enough for men to repress robberies, advowtries, murders, and other such violent and outrageous doings that tend to the hurt of private persons: and in the mean while make none account of God? What a dealing were that? The Heathen then had a good ground in that they knew that in a well ordered Common weal, religion ought to be observed, and that if any man attempted aught to the contrary, he was to be punished: in so much that it was a matter of life and death among them, and it was observed throughout all the world in all ages.  
The jews did not amiss in being zealous in punishing false prophets after that God had given them this law. Likewise in these days, whereas the Papists say that Heretics are to be punished; that is true, we confess that they be worthy of it. But therewithal they ought to come to the point that is set down here, namely, that it behoveth us to know which is the GOD whom we serve, and that we be sure that our religion is not a thing set forth at all adventure, but that we hold the infallible truth of Gods own sending, and that it is preached unto us in his name & by his authority: so as it is he on whom our faith is grounded. It would become us (say I) to come to that point. But the Papists play the beasts in that behalf, bearing themselves in hand that so they shut their eyes, they may execute their rage and fury upon innocents.  
And after the same manner have the Heathen overshot themselves. For, because religion was to be maintained, they not discerning what they did, nor perceiving whether it was good or evil: did set themselves against the servants of God. Likewise dealt the jews with the Prophets. Ye see then here is a point which it standeth us in hand to weigh well all our life long: and that is, that we must have known the true God, so as we may justly and without grudge of conscience condemn the errors which men would draw us to. Which thing will come to pass, if we have the light of God's word to show us the way: for thence it is that all good discretion cometh.  
Now then, to the intent we may benefit ourselves by this text, let us mark first of all what love we ought to bear to our Lord God, when he hath uttered himself unto us. Namely that we must beware that in any wise he may be served without gainsaying, and that the rule which he hath given us be unbroken, and that nothing be changed in his word, but that we make much more account of the doctrine which we have received of him, than of our lives. And therefore let us not be plucked back from the said zeal for any worldly respect as we see the world is, which favoureth more his own fleshly affections then God. But howsoever the case stand, yet must we fight against all impediments and distresses, until the said zeal do get the upper hand in us, so as we will rather cause them to die which seek the defacing of the true Religion, than suffer such a plague to prevail in the Church, to the infecting and marring of ourselves or of any others.  
And hereof we may gather a good exhortation; which is, that when we see God's honour impaired any manner of way, it must grieve us at the heart, according to the generally saying of the Psalm, 
Psal. 69.10.  concerning all reproaches. I say we must not bear with any thing whatsoever it be, whereby God's honour may be impeached or defaced. But what? Little (in deed) is this doctrine embraced nowadays. For blasphemy hath his full scope every where; and if a body be to be reproved for so doing; though a dozen persons be at the hearing of the blasphemy; yet shall not a man find so much as one witness. In this case God ordaineth all both small and great to be his advocates, and he will have every man to do him service in it. For it needs not to be said to a man, Have a care to bewray blasphemy when ye hear it: No for he is known to have been present; and yet if he be asked of it, he doth but wring his groin like a swine, and say, I heard him not. Such folk are well worthy, not only that God should pluck their ears from their head, but also utterly overwhelm them. They be monsters that can hear the name of their maker blasphemed, and yet cover such filthiness and suffer it to abide unpunished. Is it not reason that God should show how it is he to whom they be to yield account for it? And though he wink at it, yet let not us think that they which forswear themselves so untrustily, shall scape scotfree, but that in the end GOD will show how it is not without cause that he hath pronounced, that to favour evil is worse than to do evil. For it may be that he that doth the evil is carried to it by choler or by some other affection: but as for him that cloaketh it, he is not only a partaker of it, but also a wilful justifier of it as it were in despite of GOD: and that is an utter perverting of the order of nature. And therefore let us learn by that which is told us here, that every of us must bear such zeal to the maintenance of God's honour, as not to spare any kin or friend, if they step up to set themselves against him to whom we belong, and to whom we own all service, going about to overthrow his seat, and to disappoint him that he may no more reign among us. And therefore whensoever God's honour is darkened or diminished among us, let every of us in his state look to it that we be so zealous as to redress it to the uttermost of his power. This is the first point which we have to mark here.  
And moreover, if any man should go about to alter the Religion, so as GOD should after a sort be driven from among us; it were meet that our zeal should in that case be kindled yet more. For if we be nice in having our own honour touched: what ought we to be when God's kingdom is in danger of utter dispatch? If there be some wicked practice in a City, so as some treason, insurrection or alteration of the state is a brewing, and one having but some secret incling of it told him in his ear, do conceive it; shall he not be taken as accessary, and be adjudged worthy of punishment? If it be proved against a man that some wicked treason was a practising; and he heard of the matter and yet discovered it not; he shallbe punished as a traitor, and men will say he was well worthy of such punishment. And shall we be held excused of our silence, when an insurrection is made against GOD, and men go about to overthrow his holy temple, that he might not dwell any more among us, so as they endeavour to deface his majesty, and furthermore to cast up the salvation of men's souls as a pray to Satan, and we say nothing to it? Doth not our dissimulation import both treachery and perjury against GOD? Yet notwithstanding there be some so far past shame, that they demand at every turn, Who is he that findeth fault with me? Whom have I wronged? Behold, he hath played the blasphemous and wicked wretch, in flushing out some matter so ugly against GOD, as he ought to be rooted out for it; and yet he says, Who complains of me? If he had stolen but fifteen pence, he should be whipped; and for the second or third offence, he should go to the gallows: and like a Churchtraytour he hath trampled God's majesty under foot, wherein he hath done worse than the thief that cuts a travelers throat, in a wood; and yet to his own seeming he is just still. And whereof cometh this, but of the foresaid laziness, that no man bethinks himself of his duty in that behalf? GOD doth us the honour to make us maintainers of his truth, as though he made us a solemn commission of it.  
And is not that such a pre-eminence, as of duty ought to make every of us to strain himself (yea even beyond his power) to show a constant and invincible zeal in causing men to serve and honour GOD? For if a prince employed a man in his afaires, and did put him in commission; he would strain himself so far, as he would even hazard his life; and he would think that what pain so ever he took, though he did much more, yet all were too little seeing he had so honourable a charge.  
Behold, the living GOD taketh us as if we were his defenders, and will have every of us to represent his own person: and yet for all that, we despise all those things; when God's name is blasphemed we make no reckoning of it; the party himself that hath taken the oath to conceal no such thing, shall play the traitor first. And therefore it is no wonder though wicked folk take such liberty, and that when they be convicted, they allege that no man complains of them, & that they have done no man any wrong.  
For were we the true children of GOD, surely we would tender the wrongs that are done to him, more than the wrongs that are done to ourselves, and we would take them much sorer to heart.  
For if we ourselves be offended, is it any great matter? But when Gods holy name is lightly esteemed, and reproached; then we ought to be very tender hearted. And because we think not of it; when we have blasphemed God, we say we have done no man any wrong.  
Furthermore, let us consider (as I have said afore) that if we must endeavour by all the means we can to have swearing redressed: much more reason is it that we should not suffer any man to step up to trouble the Church, and to make any rebellion, but utterly root out such a pestilent fellow out of hand. But yet before all other things, let us look that we know God's truth aforehand, that we may be able to maintain the same: for without that, we shall go lumpishly to work, and our zeal shallbe but as the rage of mad-folks, as I have already showed by the examples of the heathen men, jews, and Papists. The Papists have a fair colour, in saying that if a man deface the majesty of a Prince, he shall not scape unpunished: and therefore it is much more reason that men should be punished for setting themselves against God. Yea: but in the mean while they wot not what GOD they worship: for they be carried away with their own wicked and devilish superstitions. Let us mark then, that we must not take this law here at alaventure; but that to begin well, we must lay this foundation, that we be sure that the religion which we hold is of God. As for example, we have the holy Scripture; and there our Lord hath showed us his will. He protesteth by his Prophet Esay that he hath not spoken vainly nor covertly, 
Esa. 45.19.  nor meant to beguile men in bidding them to seek him. Then have we an open declaration of God's truth, so we obey his word by faith, and receive it without gainsaying.  
When we be at that point, we may well with good conscience and safety punish such as seek to turn us away from the truth. But if we be doubtful and wavering, and go to it but by weening: what will come of it, but that we shall punish innocent persons, as we see the Papists do by persecuting our Lord jesus in his members? It were better for them nowadays that they killed one another without colour of justice, than to persecute the children of God after that fashion. For the matter standeth not upon the punishing of men by taking away their lives, or by shedding of guiltless blood through wicked cruelty: but upon the making of war against the living God, and upon the suffering again of our lord jesus Christ in his members.  
And let us mark, that whensoever we falsely pretend the name of God for a colour; our fault is doubled in so abusing it, and we become so much the more blame worthy. As for example, when the Papists nowadays do persecute the faithful, and use such excessive cruelty as they do: they can welynough say, it is the zeal of God that driveth us to do it. If a man have slain one or rob one; very well, he shallbe laid upon the wheel. And what shallbe done when God's majesty is defaced? Should the party scape unpunished? So will they allege. Yea; but first they should inquire of the case. For like as sometimes men punish guiltless persons accused of false crimes: so may it well be (and we see it by experience,) that Martyrs are persecuted in steed of heretics. Therefore were it meet to look well to the matter.  
But nowadays if a man say that we ought to call upon none but only God in the name of our Lord jesus Christ, and that we should not fetch any further compasses after the imaginations of men; by praying to the virgin Marie or other Saints deceased to be our patrons and advocates; but that we ought to hold ourselves contented with jesus Christ, to whom that office is given by God his Father: By and by they cry out, to the fire with him. And how so? It is the pure doctrine of the holy Scripture. Yea, but the church of Rome admitteth it not.  
If a man say, we must worship God after a spiritual manner, without making any puppets to him, and that the breaking of the rule which our Lord jesus Christ hath given us, is utter abomination: out upon it, that's a foul heresy, at leastwise by the judgement of the popedom. But yet for all that, the Scripture beareth it. If a man say we have no free-will to do good, but that we be utterly corrupted; and that if there be any goodness in us, it proceedeth of God's mere grace and mercy, so that our going forward towards the mark, is because we be renewed by his holy Ghost, and yet nevertheless that we be weak, and had need to flee continually for refuge to the forgiveness which GOD promiseth us, and whereby we be reconciled unto him, whereunto we attain not by our own deserts and satisfactions, but must be feign to be purged by the bloodshed of our Lord jesus Christ, and by that means we obtain salvation: if these things (say I) be alleged: by and by he must be haled to the stake. And why? Because all this is condemned by their Synagogues.  
Yea, but it were meet for them that they should give ear unto God. For did he forego his authority when he said that we should neither add too nor diminish from the things that he hath spoken, 
Deut. 12.32.  as we have seen already heretofore? For thereby doth he show at what end it behoveth us to begin. Then is it a hellish kind of dealing, when men stay not upon the things that GOD commandeth, and that are contained in his word, and yet notwithstanding do take upon them to burden other men with what laws they list.  
If a man say that we must serve God according to his commandments, and not depend upon those that take upon them to enjoin laws to men's souls, and that all such inventions are foolish: What? Shall the traditions of our mother holy Church be so rejected? That were a deadly and intolerable crime. If a man speak of the Sacraments, & say that baptism ought to be ministered in a known tongue, that men may understand to what end our Lord jesus ordained it, what fruit it yieldeth, and how to use it a right: and moreover that men may perceive that baptism sendeth us to our Lord jesus Christ, and hath no power of itself further than God worketh by his holy spirit, which appeareth when we have an eye to him that is the very substance of baptism: and that all the trifling toys ought to be put away wherewith men have mocked God to the full, namely, the ceremonies of their own inventing which are but utter corruptions of baptism, as their spittle, their salt, & all their other may games which they play withal: If a man talk so of their stuff, he must be put to death for it out of hand. And why? Fie upon him, he is a rank heretic, he is not to be borne with. Yea, but they should see first whether it be an heresy or no. For by that means they make God himself an heretic for want of due examination; and what a dealing is that? If a man say that our lords supper ought to be received according to the rule which he himself did give us, that is to wit, that we should communicate together, so as the bread might be a warrant to us that we be truly become partakers of his body, and the wine a warrant that we be partakers of his blood, and consequently that the Mass is an abomination of the devils own devising, for that therein the Christian are so far off from communicating together, that one man separates himself from all the rest of the company: behold, then must excommunication serve as a sauce for all meats.  
Again, if a man come at Easter to receive the lords supper, he must have but a morsel, and he must hold him contented with the one half of it: and moreover, contrary to Christ his institution, which says: take and eat: they would bear God in hand that he shall receive; we give it thee, say they. Besides this, if a man intend to be reconciled to GOD, the Mass must serve as a new sacrifice, and although they say it is the same that jesus Christ himself offered, yet do they oftentimes reiterate it. If a man open his mouth against such abominations, O that is an untolerable crime. The air must ring of the great outcries that shallbe made against it. How now, say they? What ado have we here? He hath spoken against the decrees of the holy Counsels. Yea, but before that God commanded the punishment of Rentgates that should go about to trouble the Church, and to set division in the faith; he said, Thou shalt not do what seemeth good in thine own eyes; 
Deut. 12.  but thou shalt submit thyself obediently to my sayings, and not step aside from my word, but yield yourselves to it both great and small; and therefore that order ought to be maintained.  
But we see that all things are turned upside down. And therefore let us look that we be well informed, (as I said afore) and that we be well assured that we have Gods certain truth, and that we be thoroughly resolved of it, so as we may be able to say, It is God that hath spoken it, we have been taught it in his school, and we renounce all imaginations of men: for we know there is nothing but vanity and untruth in men. God then must be the author of our faith, and allow it, before we can say. This is the truth. And when we be so resolved, then may we obey this commandment here.  
But we must mark therewithal, that it is not enough for men to excuse themselves by saying, as for me I mean not to abolish all religion; and yet if I like well of this thing, why should it not be lawful for me to have it? Moses showeth us that although a man pretend the title of some god, yet is that nothing: for we must have the living GOD; and that when we have once the knowledge of the true Religion, that must suffice us, and that if we go astray, it is through our own fault, and there is no excuse for us. That is the meaning of Moses, and it is a doctrine well worthy to be noted. For many men might find starting holes in this behalf.  
May not a man be overseen through simplicity? Yes: but when we have once known God, we cannot be separated from him, but our malice must needs be utterly unexcusable. And therefore let us take courage to benefit ourselves: and when God's word is given us freely and preached unto us purely, let us be so confirmed in it, as we be not any more like wavering reeds, yielding to every wind, 
 nor as little children whom every man may beguile: but let us use wit and discretion. And in deed our Lord giveth us his word, not only to the intent we should say, Lo, this or that is good: but to the end that every man should keep himself from evil, & be fenced and armed against all temptations of Satan, so as we might have wherewith to resist him when he goeth about to thrust us out of the way.  
Now, 
Eph. 6. ●●  God's word is termed a spiritual sword: and therefore we have wherewith to outstand all assaults, so we have profited in God's word as we should do. And hereby it appeareth what devils they be, which would nowadays leave all things in doubt. For there are fantastical persons which say, What? If a man will punish Heretics, he must do it continually; because all things are out of order. True it is, that men ought to serve God. And if any many would say there were no divine majesty in heaven, there is no GOD, there ought to be no religion in the world, O▪ that were not to be abidden. But as long as men hold this ground, that there is a GOD; it is enough.  
And although the heathen keep still their dotages, although the jews be wilful in maintaining their false exposition of the law, although the Turks hold still their Mahomet's Alcoran, although the Papists be still entangled in their superstitions: all is one, so they hold fast this principle, that there is a God. Yea, but Moses sayeth here expressly, that although a man pretend an intent to serve God: yet must he be stoned to death, if it be known that he meant but only to overthrow or disguise the true religion. And what more then? For (as I have said) we must not only pronounce with our mouth that there is a God: but we must also discern him from all the abuses that men have invented of their own brain. For otherwise it is but a mocking of all the holy Scripture. I shall say I worship God, and in the mean time I worship a puppet. And what is my God? It is a fantasy that I have devised in mine own head: it is not the living God, he disclaimeth all such dealings, & so am I but a forger. For (as Saint Paul speaketh of it in the first to the Romans, 
Rom 1.21. ) such as have wandered away after their own imaginations, have transformed the majesty of GOD, though their intent was to worship the living God, as the Papists do, which protest that they worship God the maker of heaven and earth; and likewise the Turks, who say the same thing; and so also do the jews, notwithstanding that they abhor jesus Christ.  
And it is said in Saint john, that he which believeth not in the Son believeth not in the Father which sent him. 
1. Io●. ●. 23.  Nay he that turneth away from jesus Christ, doth utterly renounce God. For where dwelleth the fullness of the Godhead but in jesus Christ? 
Col. 2 17.  When the Turks set their Mahomet in the place of God's son, 
1. Ti●● 3.16.  knowing not that God hath manifested himself in the flesh (which is one of the chief articles of our faith): what a dealing is it? So then, how many things soever men term by the name of God, they be but devils of their own devising and setting up, 
1. Cor. 10. ●0  if they keep not themselves fast enclosed within the bounds of the holy scripture. And therefore let us mark well, that we must hold us to the pure Religion; and when we be well assured of that, then must we come to this law whereof Moses speaketh here. And whosoever advanceth himself against it, let him be rooted out.  
Now if the man that would draw us to the serving of strange gods, deserve to be put to death: what is to be done to these dogs whose whole endeavour is to turn all upside down, and to be sort the whole world, so as men may not know any more what religion is? And in these days we see this kind of weed to rise through the whole world, a sort of heathenish people, which serve to no purpose but to scoff and jest at all things that are spoken of GOD. Also what shall become of those that commit so open blasphemy, as they may seem to make but a mockery of all the holy Scripture, as though it were nothing else but fables? Now then, sith we see that Moses speaketh so: what do they deserve which do so trouble and defile the holy things?  
Behold there comes me an hypocrite that would devise a new Religion, as it were to set up a popedom here again, or to bring in the Alcoran of Mahomet: now ought such a one to be put to death without forbearing, for so hath God ordained. And if any man say, it is cruelty; let him find fault with God for it, and we shall see if he can prevail.  
On the other side, if we may well spit in such men's faces, notwithstanding that they say that their so doing is to maintain God's honour, what is to be done to such as will needs after a sort deface it quite and clean? But let us come back again to the matter. There is a man that goes about to pervert the truth through fond devotion; and to turn it into untruth: the same man ought to die. There is a Roister that casteth forth lewd scoffs against the holy Scripture, as doth that devilish fellow which is called Pantagruell, and all his filthy and ribauldly writings: and this sort of men pretend not to set up any new Religion, as though they were deluded by their own foolish imaginations: but like mad dogs they belike out their filthiness against the majesty of God, and their meaning is to overthrow all religion: and should such be spared? Why not? for they have the Cardinals for their upholders, they be favoured and maintained by them: in so much that the names of these Lord Cardinals are blazed in those goodly books, which serve to mock God as well as Mahomet. All is one, all may be abidden, so the Cardinals be curried, it is welynough, and it doth them good to be so registered: whereby a man may see that they not only mock at all Religion, but also could find in their hearts to abolish all religion quite and clean.  
But herewithal let us also see how we may apply this to our own use, for we must not only condemn those that have showed themselves such as I have spoken of: but we must also far the better by their example, to the end we may know how it is too wicked, yea, and too devilish a thing, that when men go about to make some backeslyding or to set some trouble among us, and much rather to drive away all fear of GOD, and be favoured or shrouded, or hearkened unto, or have any gap left open to them, or be let alone unpunished; it is the next way to undo and mar all. And yet we have seen examples of such as have maintained so cursed things, yea, and of such importance as the very Papists themselves could not endure them. For it is certain that the two heretics that were here, did wrest the holy Scriptures much more than the Papists. As touching this treacle maker, who was the first of them; he maintained free will, & destroyed God's election: and are those things maintained among the Papists? Nevertheless we see how he was favoured, & he was held up by the chin as it were in despite of God.  
Again, as touching the second, we know how he was so horrible a blasphemer, that all men abhorred his lewd opinions: and yet for all that, had he not his maintainers and defenders? Yes: for men showed them more favour than if they had been the nearest of their kin. And yet was it not evident that they conspired continually against God and his truth, to wage battle against him? Therefore let us look neerlyer to ourselves, & to conclude let us understand that when God hath given us the grace to have the certainty of faith, so as we be grounded upon his word; we must hold us to it after such a sort, that whensoever we see any body go about to trouble the order which God hath set, we may all set ourselves against it, and not tarry till all agree in one, but that whosoever of us doth first perceive the mischief, the same do discover it out of hand, and every of us do his duty in such wise, as such plaguy persons be not nourished among us. For (as I have declared already) we see there is such frailty in us, that a very little leaven will sour our whole batch of dough; 
1. Cor 5.6. & Gal. 5.9.  and as soon as we give ear to Satan's juggling tricks, by and by we be overthrown and so entangled, that in the end we be carried quite away from our God and from the true religion.  
God therefore being acquainted with our frailty, meant to provide for it by showing us that it behoveth us to cut up the wicked weeds out of hand. Accordingly also as the Apostle in the Epistle to the Hebrews sayeth, that we must not suffer any evil weeds to grow: 
Hebr. 12.15.  for they will mar the good corn, and if the time be foreslowed, it willbe too late afterward. Then must we not drive off till to morrow; but every of us must quicken and stir up himself, following the exhortation that is made unto us here.  
Moreover, seeing we be commanded to pluck up whatsoever is contrary to the majesty of God, and whatsoever may pervert or put away the true religion: let every of us see that he so offer and dedicate himself to our God, as we may not thrust one another out of the right way. If any man go about to thrust me out of the way: behold, God commandeth me to rise up against him; and though it were mine own brother, my son or my wife; yet is it said that I ought not to spare them. Now then, if I myself thrust others out of the way, is it not a far more heinous crime? I shallbe taken for an accessary if I do but conceal another body's misbehaviour, and I show myself a traitor to Godward: Now then, if I myself be an author of evil, how deep am I in? So then, if we will correct other folks misdealings so roughly, let us bear in mind that we must in any wise hold ourselves in the fear of God, so as in cases concerning his honour, we be not a stumbling block to drive wretched souls to destruction; but rather endeavour to gather home the stray sheep into the flock, & to bring back the wanderers into the right way, and to maintain and further such as are in the good way already, and all of us lend our helping hands one to another, that we may go serve our God with one common accord.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to receive us into his favour, and that although we be wretched sinners and unworthy to come in his sight; yet notwithstanding it may please him to accept of us, and to reform us in such wise by his holy spirit, as all our life may be employed to his glory, and our whole seeking henceforth may be to advance the kingdom of our Lord jesus Christ his son. And so let us all say, Almighty God, heavenly father, etc.   

On Monday the xxj. of October. 1555. The Lxxxix Sermon, which is the fourth upon the thirteenth Chapter.  
12 If thou hear say, that in any of the cities which the Lord thy God giveth thee to dwell in,  
13 Some wicked men are gone from among you, and have seduced the inhabitants of their cities, saying, let us go and serve other gods whom ye have not known:  
14 Then shalt thou search, and inquire, and examine the matter thoroughly, & if it be true & certain that such abomination hath been done among you:  
15 Thou shalt root out the inhabitants of that city with the edge of the sword, and utterly destroy the city, and all that is in it, and the very cattle thereof with the edge of the sword.  
16 And thou shalt gather all the spoil thereof together into the mids of the city, and burn up the city and all the spoil thereof with fire to the Lord thy God: and it shallbe a heap for ever, and never be builded again,  
17 And none of the cursed things shall stick to thy hands, that the Lord your God may turn away the fierceness of his wrath from thee, and give thee mercy, and have pity upon thee and multiply thee, as he swore to thy fathers,  
18 Because thou shalt have obeyed the voice of the Lord thy God, in keeping all his commandments which I command thee this day, to the end thou mayest do the things that are right in the eyes of the Lord thy God.  
WE have seen heretofore what manner of zeal we ought to have to the maintaining of God's true service & the pure religion: that is to wit, that we must forget all the friendship of the world, and show that we make more account of the honour of our God, than of all those that are as dear to us as our own souls. But now Moses proceedeth further, and saith that we must use such rigour not only against particular persons, but also against whole cities. Now if a whole City ought to be razed for breaking the service of God; what shallbe done to any one man? Should he be borne with? Here than we see how Gods honour aught to be preferred before the whole world. And because he had set down a right and pure order to the people of Israel how to do it; his mind was that it should be kept to the uttermost, and that if any man transgressed it, he should be cut off; insomuch that if it were a whole people that had done it; they should be dealt withal after the same manner. Now than we see yet better, how careful we ought to be for the preservation of religion in his pureness. True it is that we ought to be always mindful of that which we have said already; namely that it serveth not to excuse idolaters when they be so enraged with zeal without discretion. For we must be sure a forehand, that the religion which we hold is holy, & that God alloweth of it, so as it is not a doctrine forged at the pleasure of men, but Gods own will uttered unto us of his own free favour, whereof we have good and infallible record, that if any set himself against it, he must be cut off: yea though it were a whole City. So little ought any private person to be forborn, that even a whole city ought to be destroyed for it.  
But to the intent this doctrine may be the better understood; let us mark the order which God commandeth here to be kept. If it be said, that is to say, if the report go, that some wicked persons are gone from among you, and have led away the inhabitants of a City: make good inquisition of the matter, & search it out diligently and unfeignedly to the uttermost: and if it be found to be so; let that City be utterly destroyed with the edge of the sword, and so forth, Now first our Lords will is, that when any brute goeth of an evil deed, we should first inquire how the case standeth. And hereby he showeth that such as have authority of the sword, & sit in the seat of justice, must not be reckless, in suffering things to pass before their eyes, without making any countenance to see them. Is there then any brute of a thing? Inquisition must be made of it. For if it be let pass, we show that our intent is to nourish the evil: and the parties that have so concealed it, must in the end abide their payment, which is that it must light wholly upon their own heads, as we see it cometh to pass. And it is a just punishment of God, that when such as are in office to remedy & redress evil, do bear with it, they themselves should abide the pain of it. And when they suffer it, it happeneth not by haphazard, but God yieldeth them the just wages which they have deserved. Therefore we must mark this text, that God will have us to be doing aforehand as soon as the brute is reported or given forth, & not to tarry till the thing be apparent, without setting hand to it or without making inquisition of it: but he will have the justice to inquire of it betimes, specially when there goeth any brute of it. And by the way, to the intent there be not a slight inquiry made of it as it were but for fashion's sake; he useth here three words: and afterward he addeth that it must be done thoroughly, so as there be an exquisite care used in the matter, For divers times, informations are taken when some complaint is made, and that the evil is known, yea and that in suchwise as they be ashamed to cloak it altogether, and so witnesses be called. But they will not seek to understand the pith of the matter, they do but use a kind of form for fashion's sake, as who should say the matter is not buried, because there hath been some seeking to know the truth of it. But what? This is no proof: that is to say, we will not search how the case stands in deed. For the witnesses are dispatched ere they have told half their tales: and that which they have spoken is let slip, so as we see not the thing that is as apparent as the noonday.  
Now to the end that men should not daily after that sort with God; it is said expressly that inquisition should be made, that the matter should be examined, and information duly taken. And therefore let justices understand, that they shall not go quit, but that God will hold them guilty, for neglecting their duty, if they do not what they can to bring matters to light, when they hear any complaint or any brute of them. Nevertheless our Lord's meaning is not that men should judge at all adventure, but that the crime should be duly proved whether it be so of a truth in deed. He useth two words to show that a judge ought not to be led by bare suspicion to conclude what he listeth. For we must be feign to bear with the evil when it is not known, because God hath not yet brought it to light. As for example, there be some sins (saith S. Paul) which make haste to come to their condemnation; 
1. Tim. 5.24  and we see that God doth so thrust and drive some wicked men forward, that they run a head into mischief. For sometimes it is Gods will to humble us by making our offences known, that we may feel them and be sorry at the heart for them. Yea & [sometimes again] a man knows not at what end to begin, but is letted that he cannot punish, because he findeth no mean how to do it. Therefore a judge must be discreet and mild, that he give not sentence upon bare conjectures, but that he first of all do see the matter substantially proved. Now then, here are two notable things: the one is that we must not be reckless, but diligent in searching out of things, that the evil may be discovered & not nourished. The other is, that we should not judge rashly, but that the matter should be welknowen and thoroughly brought to light, before me come to give definitive sentence of it, so as our judgement may be ripe & settled.  
Now this being so, it is said, thou shalt destroy the inhabitants of that City with the edge of the sword. Whereby God showeth (as I have declared already) what affection we ought to bear unto his service. For if we consider what a thing his glory is, it ought to be more dear to us than all the whole world. What see we either in heaven or on earth but little sparks of the power, righteousness, goodness & wisdom which are infinite in God? They be not to be measured: we have but only some little signs and tokens of them in heaven and earth. Therefore it were better that the world should perish ten thousand times, than that God's glory should be defaced. But it falleth out that his glory is conveyed over unto idols, yea & bestowed upon Satan, when his service is corrupted. And therefore it is not for us to fall asleep or to cocker ourselves in this case, as we have been wont to do, making sale of God's honour, and letting it pass as though we seemed to count it as a thing of nothing. But contrariwise we see here how he putteth all cities to destruction, if they have defaced his honour. So then let us understand that it is not for us to row any more between two streams as we have been wont to, if we intent to keep our religion unappayred: but we must see that all Church treasons, that is to say all outrages that are done to the majesty of God, may be punished. Seeing we know and nature teacheth us that robberies, murders, thefts, and all manner of pilferies ought not to be borne with; what shall we do when gods name is blasphemed, all religion turned upside down, and the pure doctrine falsified, to thrust folk out of the way and to break the union of faith? Such things are not to be winked at: for they be too heinous crimes.  
Yea and it behoveth us to mark how it is said here, that if any wicked men be risen up, and have seduced the inhabitants of a City. For it may seem that this circumstance should somewhat abate the fault, forasmuch as the whole city went not away of their own accord, but were carried away by certain wicked persons, as in deed a few such firebrands of hell are enough to set all things out of order. Yea, but yet are not they to be born with, which have given ear to such deceivers; they must be punished for it nevertheless: yea and that not with stripes of rods only, but even with death. And in deed, how trifling an excuse is it for a man to say, I was undermined, I would never have done amiss if I had not been enticed to it, ye may see what ill counsel is. Yea, but yet notwithstanding thou hadst been taught by the voice of thy God, thou knewest his will, & waist ascertained of it. Behold, a man whom thou knewest to be wicked came to seduce thee, and thou gavest more credit to his lewdness and to thine own wit, than to the infallible truth of thy God. Thou knowest that thy God speaketh for thy benefit, and thou leavest him, thou givest him deaf ear, thou art loath to give him any hearing, thou refusest all that he telleth thee: and is that to be excused? Nay rather, should we not spit in the faces of such men as will needs make a shield of other men's enticements? Yes: and for that cause doth not God hold a whole City excused, when the people of it have been deluded by wicked persons. Both great and small (say I) must be punishable: and God is not cruel in punishing them all, as we see he hath ordained here.  
Furthermore, let us mark well the God meant to do us to understand what it is to have wicked people in a city. 
1. Cor. 5. ● & C●l. ●●.  For (as saith S. Paul) a little leaven soureth a whole lump of dough. Now then, wheresoever deceivers be, there are the people by & by infected. God speaketh so thereof plainly, to the intent we should not suffer evil to harbour amomong us. If there be any poisonings, we are all afraid of them, and it troubleth us to provide how to save ourselves from them. o (say we) such a plague must not abide among us. Now it is certain that there is not a worse nor a more deadly plague, than the stepping up of unruly persons, despisers of God, and wicked men, which seek to turn all things upside down, and to bring all to confusion, corrupting all things to the intent to have the more liberty to do evil. When such foke rise up, & be borne withal; it is good reason that all should be guilty of their fault. And we see also that God punisheth those that bear with evil doings when they both should and could correct them: insomuch that the common proverb is verified in them, that when a man is saved from the gallows, he could find in his heart to see them hanged that delivered him from it. And good reason it is that they should have such reward, for their corrupting of justice, and for their impeaching of right. Therefore when we see men go about to turn all things upside down, we must repress them aforehand: and not tarry till the end, for that is a cursed patience. True it is (as I said afore) that if God give us not the mean to rid away evil so soon as we would; then must we be sorry for it & have patience. But when things are evident, & there is none other let than lack of courage: then if we be cold and la●ie, and shut our eyes because we be loath to sustain displeasure; [as if a man should say,] I will not be too forward, lest I be left in the briars, for fear lest I pay for the shot when I have entered into such a quarrel, for I see that such fellows are full of revenge and may easily be even with me: when we use such cowardliness, then must we abide the penalty of it. And surely it is a great grace of God to have power to redress a mischief that hath been known of long afore: and therefore it must not be let slip without providing for it in time convenient.  
Moreover we must hear what a simple shift it is to allege pity, when men mar all things by giving cause of offence. For what kind of pity is it to spare two or three to cut the throats of a whole nation? On the contrary part, if they that be so wickedly bend, be repressed that they may no more have their own swinge, but rather be utterly rooted out: it is a purging of the whole nation, it is a healing of a common sore. So than if we love the welfare of all men, let us not give head after that sort to such as entice men to forsake the right way. But we must go back again to the matter which I have spoken of already, and which Moses goeth forward withal still in this text: to wit, that the worst corruption which can befall a nation, is to have despisers of God that falsify the true religion, or to have upholders of Satan that lead men into superstition and idolatry, to abolish the pure doctrine and the truth which they had received. True it is that if there be gluttons, drunkards, whoremongers, and such other like folk, it is an infection that is well worthy to be feared, & meet to be redressed out of hand, lest the mischief grow too strong: But as for those that put all things out of order, showing themselves to be bend to spite God, and to make men to yield no more reverence to his majesty: it is as a gathering of all sins together into one heap, and a packing of them up in one bundle. For there can be nothing pure when God's service in taken away, and when men walk not in his fear, all other things must needs be out of order. For the knowing of God and the worshipping of him as he deserveth, is the very bridle that holdeth men in all holiness and honesty. But if men turn their backs upon him, they must needs play the beasts, and their life must needs become so lose and loathsome, that a man shall see as it were a gulf of hell among them. And therefore not without cause are we so straightly commanded in no wise to bear with men, when they become wicked and go about to inveigle folk to do service to idols. Let us mark then, that if we be desirous to live as we ought and in good concord; we must above all things have God's service in estimation, as the thing wherein it behoveth us to use severity and rigour, or else all will go to wreck and confusion. That is the thing which we have to gather upon this place: and would to God that it were better in ure now adays. For as I have touched heretofore, men are moved at the things that concern and touch themselves. Insomuch that if we perceive that the suffering of an offence will turn to our harm or loss, every of us crieth out to have it punished. And why? Because we have no regard but of ourselves. But if GOD his honour be impeached, that is let slip, and we say it is not so great an evil. And why? For our purses are not pinched by it: and therefore it seemeth to make no skill at all. Now see here on the contrary part, how GOD punisheth us as we deserve. For things become so far out of order among us, that we wot not which way to turn us. And good reason it is that it should come so to pass, even because we have forsaken GOD, and been more mindful of ourselves than of his majesty, so as we have not yielded him his dew honour whereof he is worthy, and which he requireth at our hands. Thus much concerning this text.  
And it is said, that all that ever is in the City must be brought together on a heap, and set on fire, & be taken as a cursed thing, and be made a sacrifice unto God. Hear Moses showeth how hateful a thing idolatry is, and consequently whatsoever overthroweth the true service of God and the pure religion: and that is done to move men so much the more. But [you will say, that] when such a fault is committed, the City itself, the cattle, and the houses are not to be blamed for it. And why then will GOD have all to be destroyed? It is to the end that folk should learn to abhor idolatry the more, that we might understand that the wicked folks whom Satan driveth to give themselves to idolatry are so little to be borne with, that we must even abhor the very place where they have dwelled, yea and the very sight of them, and think with ourselves, behold, this is a place wherein God's wrath hath been provoked, and that was enough to have sunk us all to hell. We see then whereat God aimed. For he knew that we see now with our eyes; namely that we have not such zeal to maintain his glory, as we ought to have, we pass not for it, every man is occupied about his own gain, and about the things that concern himself. Now because we be so cold, God on the other side quickeneth us up, and telleth us that the corrupting of his service is a great misdeed, yea and so horrible a thing, as might make the hairs to stand stiff upon our heads. That is one point which we ought to mark.  
And herewithal we have to mark also, that the rigour of this Law, is not to be observed of from point to point as it is commanded here to the people of Israel. But yet the substance thereof abideth still in force, as I have declared heretofore entreating of idolatry, 
Deut. 12.2.  where I told you that we were commanded to put away all places that have served to superstition. Now then, we in these days be not in such thraldom, but that we may use a Church that hath been one of Satan's brothelhouses. idols have been worshipped here, and GOD hath been blasphemed here: and yet for all that we be now come here together in the name of our Lord jesus Christ. This place than is new dedicated, according to the saying of Saint Paul, 
1. Tim. 4.5.  that all things are sanctified unto us by faith and by calling upon the name of God. And therefore if a place be put to such use, that God is honoured there, it is a kind of hallowing of that place. But under the Law God held the people in greater and more slavish bondage, commanding them to make clean rid dance and utter dispatch of all things that had been used in the service of idols. So is it in this text, where GOD commandeth that the whole City shall be razed, and never inhabited any more. And the straightness of this bond served for the time wherein the fathers were governed like little children. 
Gal. 4.1.  But yet doth the substance thereof abide with us still: and we have to gather of this text, that our Lord abhorreth idolatry above all things; and that if other offences be to be punished, this is not to be endured in any wise, but that we ought to abhor it. And because we be too cold in that behalf, we be warned to quicken up ourselves, and to take the means which we know to be fit for it, to the end we may be the forwarder in causing God to be served purely among us, and open no gap to deceivers, ne make any way for superstitions and idolatry, that might bereave us of the pure truth and draw us unto lies. Thus ye see what we have to remember upon this text.  
But here a man might ask a question, how Moses may say that all the things which shallbe found in such a City shallbe accursed; and yet they must be put over unto God as an offering or sacrifice? Yet doth GOD speak after that fashion in many places, and not without cause. For it is an offering of sacrifice unto him, when we protest that only he ought to be worshipped, and when we make as it were a solemn homage unto him. And again when other appurtenances come in place: as when men sacrificed under the Law, they protested that they were worthy of death, and yet notwithstanding they had a warrant of their reconcilement unto God, by the sacrifice that was to be offered. Also men offered of their goods unto GOD, as who should say, Lord, all that I have cometh of thee, and it is always at thy commandment. Ye see then that sacrifices were blessed: and yet nevertheless there was a kind of cursedness in the sacrifices that were offered for sin. In the firstlings, tenths, and such other like things, there was nothing but the praising of God and giving of thanks unto him: but as for the sacrifice that was offered for sin, it behoveth God's curse to be thereupon, as who should say, Lo this is he that shall answer for all. To the end that men may be acquit and delivered from death, this sacrifice must answer for them. And therefore those sacrifices were called sins: and the same name is attributed to our Lord jesus Christ, because he bore our curse in his person. 
levit. 7.2. 2. Cor. 5.21.  But here is an other kind of cursedness; namely that GOD is honoured, and homage is done unto him by rooting out the things that had defaced his honour before. Therefore when a City is destroyed that had erst been a den of idolatry, and all the spoil thereof is set on fire: it is a sacrifice that God liketh very well of. And why so? Because it is a protesting that we be not willing to suffer any thing that impeacheth the honouring of him at all men's hands, and that all men should submit themselves to him, and his majesty be known as it ought to be. Now than we see how it is not without cause that Moses commanded sacrifice to be done unto GOD with the utter destruction of all things that had been infected and defiled with idolatry.  
And he sayeth expressly, to the end that the wrath of God be not upon thee. Whereby he confirmeth the matter that ● have touched already, which is that we must beware that we wrap not ourselves in other men's sins. For they that correct not evil doings when they may, and when their office requireth it; are guilty of it themselves. As for example, if a preacher wink at the vices that reign; surely he is a traitor and unfaithful: for he should keep good watch, and waken such as are in danger of undoing. Then if I bear with the evil wittingly or through negligence: I am the first that shallbe condemned. Likewise if they that hold the sword of justice, execute not the rigour which they ought to redress men's misbehaviours: surely the wrath of God is upon them continually, yea and upon the whole country, because no man is found, that complaineth of this, that the mischief was so borne withal. One good zealous man is enough to turn away the wrath of God; for he will enforce others that were negligent. But when no man begins the dance, but all men draw back, and every man says, What now? If all the rest put not to their hands, what can I alone do? Surely none of them all can exempt themselves from condemnation before God; when every one of them speaketh so. Not without cause than doth Moses here wrap up a whole Country under condemnation, if a wicked deed be borne with, or not punished when it cometh to knowledge. And hereby we be put in mind, to be more diligent than we are wont to be, in ridding away of all filth and uncleanness from among us. For it is all one as if we should lay wood upon the fire that is kindled enough [and too much] already, so as we shall all of us be consumed with it in the end; and yet we do so even wittingly and wilfully. Why then do we not open our eyes, sith our Lord showeth us the danger so evidently, and warneth us to provide for it aforehand? Why do we not think upon it? Nay, we be well worthy to perish, and to be utterly confounded, because we have not vouchsafed to receive the counsel that God hath given us.  
After that Moses hath thus threatened us; now he addeth a promise that God will bless his people, if they obey his voice, & do the things that are right before him. Our Lord endeavouring after his manner, to win us to him always by gentleness and friendly dealing: when he hath done threatening of us in this text, doth also attempt the contrary way saying: If ye find the means to have my service purely maintained, I will be with you; ye shall find that my seeking is but to increase the benefits which I have begun already to bestow upon you, ye shall enjoy the Land that I have given you to inherit; ye shall perceive that my promising of my favour and mercy to your fathers is not in vain. And let us mark, that here it is our lords intent to draw us to a willing serving of him. True it is that yet for all this, we must not forget his threatenings, seeing we be so slow in resorting unto him. Then let us be afraid of them, and consider that we shall not scape his vengeance except we maintain his service. But yet howsoever the world go with us, let us not do it by constraint, but let us go to work with a free courage. And how may that be done? Even by being drawn by the gentleness that Moses showeth here unto us: as if he should say, go to, happy will our state be if we serve our GOD, and every man endeavour to draw his neighbours with him, and suffer not any man (as far as lieth in us) to pervert or trouble our state when it is well settled. If we do so, our Lord telleth us that he will be among us, blessing us in such sort as we shall prosper more and more, and that he will 'stablish us in the possession of all the benefits which he hath given us. Seeing the case standeth so; too too lewd were we if we would not submit ourselves to him, seeing that his desiring to have us, is altogether for our benefit and welfare. Let us learn then on the one side to quicken up ourselves with God's threatenings; but yet on the other side let us be moved and alured to serve him with a free and pure affection, void of enforcement or constraint. Let us go to work of our own goodwill, assuring ourselves that we be bereft and dispossessed of all good things, if we serve not our GOD. And why? Because we can not prosper but by his favour. And let us not delude ourselves: if we see that he make us to prosper this present time, let us not fall asleep, but let us consider that we have need of the continuance of his benefits and free favour towards us. And this is a very needful warning: for we see how men take liberty, as soon as they have any respite. So long as GOD showeth us his rods, or as we feel his stripes; we make countenance still to serve him. Yea, but that is but hypocrisy, according to this complaint which the Lord maketh by his prophet. 
Psal. 71.34.36.  As long as I afflicted them, they turned unto me; but either the same day or the next morrow they became like themselves again. Therefore let not us do so; but although GOD let us alone in rest, and we perceive no harm at hand; yet let us look for it afar of, and forecast that there will come a sudden tempest which we looked not for, if we serve aside from his service. We see how that in summer the wether changeth in a minute of an hour: even so may it fall out in respect of God's wrath: and therefore let us not welter in our delights. When God prospereth us, let us not fall to frisking as abusers of his goodness and patience: but let us remember how Moses sayeth, 
Deut. ●2. 9.1●.  that when he hath given us a Land to inhabit, he must be feign to maintain us in it, and to stablish us in the possession thereof. For I have told you heretofore that under this word The Land of Chanaan, all the benefits that GOD bestowed upon his people, were comprehended, as all in one particular. Now then, let us look to ourselves, and if we purpose to continue in the perpetual enjoying of the benefits belonging both to our bodies and to our souls which GOD hath bestowed upon us: let us look that we continue steadfastly in the serving of him, without swerving one way or other. And moreover let us labour that there may be one common accord among us, and that every of us hearten up his neighbour to do well, so as we may do as hath been declared already, and as we have seen heretofore; that is to wit, that it is not for us to demean ourselves after our own imagination and fancy as we see men do in bearing with themselves, not only when they do as ill as may be, but also when they do their duty by halves, and yet they bear themselves in hand that they have done enough, and that there is no fault to be found in them, GOD can require no more at their hand. And though a man point them to a thing with his finger, as if he should say, This is a general rule, and we must not go to it by halves; but God must have all that belongeth unto him, or else he will accept none of all the things that can be done: they shut their eyes at it. O (say they) it makes no matter, we must have a respect of our infirmity, we must be well advised by wisdom and discretion. Yea, but for all that, shall we serve from that which GOD hath ordained? Let men use as much discretion and gentleness as can be: but yet howsoever the case stand, let him look well to it, that God's honour be not trodden under foot, and that men's sins be not so bolstered, that any body come to advance himself against the sacred majesty of him that made us and fashioned us, which also maintaineth, us, by whose power we be upheld, and without whose grace we could not continue one minute of an hour. Let this be well considered, and let men do the things that are right in the eyes of the Lord: for he will not frame himself to our diet. Imagine we ourselves to do things never so well, to the contentation of men, yet will not GOD be contented with them, because he measureth not himself by our weights and balance. He will have us to hearken to his word, and to have an eye to the things that he liketh, so as we may say, Lord, thou shalt have the governing of us. Thus ye see what we have to remember upon this text, if we intend to eschew the curse which GOD denounceth against all such as have suffered the perverting of the true Religion and the corrupting of his service, and to have him not only to bless us, but also to increase the benefits which we have received at his hand, and also to continue them towards us to the end.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them that better, so as we may be able to show that his instructing of us in his word hath not been in vain, but that we may yield him such reverence, as our whole seeking may be to have him purely worshipped among us, and that the same may be done with one accord, and all stumbling blocks be cut off from among us, so as we suffer not ourselves to be deluded wittingly, nor the ignorant to be lend to destruction, but that we may look to the drawing of them back: and that having such zeal to amend other folks misdeeds, every of us may begin at himself, and not give out own flesh such liberty, as that it should turn us aside and alienate us from our God, but rain ourselves short; fearing his threats and also in respect of his blessings and promises which he maketh us for that it is his will to maintain us in his house as his children. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth. etc.   

On Tuesday the xxij. of October. 1555. The XC. Sermon which is the first upon the fourteenth Chapter.  
YE be the children of the Lord your God; Therefore you shall not cut yourselves, nor make any shavings between your eyes for the dead.  
2 For thou art a holy people to the Lord thy God. And the Lord God hath chosen thee from all people that are upon the face of the earth, to be a peculiar people to himself.  
3 Thou shalt not eat any manner of loathsome thing.  
4 These are the beasts that ye shall eat of: namely, the Ox, the sheep, and the Goat:  
5 The Red dear, the fallow dear, the Bugle, the wild Goat, the Unicorn, the wild Ox, the Chamoyse,  
6 And all manner of beasts that divide the hoof and clive the hoof into two claws and chaweth the cud also: among the beasts them shall ye eat.  
7 But as for these, ye shall not eat: among those that chaw cud or do but only divide their claws, that is to wit, the Camel, the Hare and the Coney. For inasmuch as they chew cud and yet divide not the hoof, they shallbe unclean to you.  
8 Also the Swine, (because he cliveth the hoof, and yet cheweth not cud,) shall be unclean to you. Ye shall not eat of their flesh, nor touch their dead carcasses.  
9 These are they that you shall eat of all that are in the waters: namely, whatsoever have fins and scales.  
10 And whatsoever hath not fins and scales, ye shall not eat thereof, but it shallbe unclean to you.  
11 Of all clean birds ye shall eat.  
12 But these are they of which ye shall not eat: namely the Eagle, the Ospray, and the Falcon:  
13 The Gleade, the Kite, the Vulture after their kind:  
14 All manner of Ravens after their kind:  
15 The Ostrich, the nightcrowe, the Cuckoo, and the sparrowhawk after their kind:  
16 The Skritchowle, the great Owl, the Swan,  
17 The Cormorant, the Pelican, the Dopchicken,  
18 The Stork, and the Heronsewe in his kind, and the Lapwing, and the Back.  
19 And all creeping fowls shall be unclean unto you, and ye shall not eat of them.  
20 But of all clean fowls ye may eat.  
WE have here two commandments to expound, which God gave unto his people: The one is that when any man died among them, they should make no excessive mourning and lamentation for them in disfiguring their bodies, after the ceremonies and fashions of the heathen. The other concerneth meats: for it was not lawful for the jews to eat of all meats indifferently: there was a difference set them between clean beasts and unclean beasts. Now as touching the first, Moses telleth them, that they be a people chosen of God to be separated from all other Nations of the world. Whereupon he concludeth, that they must not then disfigure themselves: for inasmuch as God had set his mark upon them; they ought not to do any wrong or violence to their own bodies. And therewithal this commandment is so moderated, that if a man have foregone any kinsman or friend of his, he must not lament for him out of measure as we see men do, who are wont to be too excessive in their passions. When a body is dead, we see what sorrowing is made for him, yea even with grudging against God, so all is out of order and there is no reason a● all in their dealings. Moses therefore commandeth the jews to be patiented, when it pleaseth God to bereave them of their kinsfolk or friends. And therewithal he telleth them it is a shame for them to disfigure themselves after the manner of the heathen, for as much as it was a defacing of God's image which was in them because they were made holy from among all the people of the world. Now as touching the first point, for as much as this inconvenience reigneth as well nowadays, as it did at any time heretofore; that is to wit, that men are too excessively given to making of sorrow: this is not superfluous for us. In deed this ceremony of rending folks hair, and of scratching their faces to disfigure themselves is no more used: but yet we see how God is grudged at in the grief that men take for the death of their friends, insomuch as they martyr themselves without regard of submitting themselves to God. There is no dealing with them to comfort them, they be carried with such rage, as God cannot be heard, whatsoever ye say to them they be deaf. Now then, seeing that this misdealing continueth still at this day, we must understand that this doctrine concerneth us also.  
And here we have to mark first of all that if the heathen and the unbelievers, and the poor ignorant souls which have not been trained in the word of God were not excused for this vice: we on our side offend God much more grievously and without all excuse. For he hath separated us from all the world. Yet notwithstanding men may well soothe themselves: for there is not any thing where God trieth our obedience more, than by the living and dying at his pleasure, so as we know that our lives be not in our own hands, but that it belongeth to him to dispose of them: and every of us is ready to depart out of this world, 
Rom. 14 8.9  whensoever it pleaseth him to call us: Or if he take away our kinsfolk or friends from us, we be well contented with it. And indeed, why pray we daily that his will should be done, but to protest that we be willing to hold all our affections in captivity, and to keep them in awe? Sith it is so: surely they that vex themselves with immoderate lamenting for the decease of their friends, are sufficiently convicted by the only order of nature, that they strive with God and rebel against him. Nevertheless, (as I said afore) if the silly ignorant souls torment themselves after that fashion, they be to be pitied. For they know not that our days are determined, and that God reserved the authority and privilege of calling us unto him, when he sent us into the world. They know none of all this: and therefore it is no wonder though they use such excess in their mourning. Moreover, they have not wherewith to comfort themselves: for none of them hath ever had any understanding of the everlasting life. To their seeming, if a man be once dead, all is lost, he is utterly forlorn, he is quite and clean come to nought. And that is the cause why they conceive so excessive and unmeasurable grief. Othersome go at aladuenture: and although they have some imagination of the endless life, yet are they not assured of the salvation of the parties, and therefore they cannot comfort themselves with the favour of God. But as for us, we know that death is but a parting of the soul and body asunder, to the end that God may show his inestimable power in raising us again. And we know also that he is a faithful keeper of our souls when he hath received them: and therefore that we may well put them into his hands, assuring ourselves that our Lord jesus Christ died not for us in vain.  
Seeing we have such comfort, is it not too great an unthankfulness to torment ourselves after the manner of the heathen and the infidels, when God taketh any man away from us? Yes: And therefore when Saint Paul exhorteth the faithful to have patience in the departure of their friends, 
1. Thess. 4.13  he saith expressly, Sorrow not as the unbelievers do. In deed Saint Paul saw well that we can not be senseless: for in very deed it were no patience if we felt no grief. If we were stark blocks, it were no virtue at all If a man should laugh at the death of his wife or of his father, it were a beastly brutishness. Therefore it behoveth us to feel the inconvenience and to be touched with it, so as it pinch us and grieve us: But yet must God assuage it again, because we know that he hath all superiority over our lives; and we must suffer him to dispose of us as he thinks good. Again we must go boldly unto him, being well assured of his goodness and mercy, and we must not doubt but that death shall be to our salvation, and that whether we live or die, all shall without fail turn to our benefit and welfare so we be in Christ jesus. Thus ye see what we have to bear in mind.  
To be short, that we may benefit ourselves by this lesson of Moseses; let us understand, first of all, that until God bridle us, our affection will ever be inordinate whether it be in mirth or in mourning. If we have prosperity, by and by it makes us to forget ourselves what we be, so as we think not ourselves to be mortal men. And we see how all men fall to flinging as it were in despite of God when they have their ease and delights. Likewise on the contrary part, if our Lord afflict us whether it be by the death of some kinsman or friend of ours, or by some other adversity: we be piteously forlorn, we cannot measure our grief, we be so overwhelmed with sorrow as is pitiful to behold, and finally our heart is full of bitterness and poison. We see how a number do spew out blasphemies against God. Let us consider all these vices in ourselves, and seek the remedy of them as it is set us down here. Let us bear in mind (I say) that our Lord commandeth all of us to hold ourselves as in captivity, that if our nature be faulty in that behalf, we should not nourish the evil, but withstand it as much as is possible. This cannot be done except we use force in subduing ourselves to the obeying of God, and even strain ourselves to the uttermost. And one of the chiefest sacrifices that God requireth of us and whereof he liketh best, 
1. Su. 15.22.  is that we consider that we must not sorrow out of measure, when we be afflicted, but fly unto God praying him to give us the grace to submit ourselves wholly to his will: so as if the husband be bereft of his wife, he may bear it patiently. And why? Because he knoweth it is Gods will to try his obedience in that behalf. Let the wife do the like by her husband, and let every body submit themselves to this order of Gods, that we may be able to say, that like as he hath set us in the world, so also it is good reason that he should take us hence again, not at our pleasure but at his. For it is not without cause that he hath limited the race of our life, & that it pleaseth him to take away one rather than an other. 
Psal. 39.5.6.  We be mortal before we come into this world: for a young babe may die as well in his mother's womb as after here is borne. Sith it is so; as soon as God giveth us discretion, let us apply our endeavour to understand that death beseegeth us every minute of an hour, and that we must not promise ourselves life till the next morrow, nor set any term to God: for his daily prolonging of our life is but so much respiting of us. But howsoever we fa●e, let us be mindful of our own frailty▪ and let the same lead us to consider that if GOD take us out of this world, sooner than we looked for, it is meet that he should have us at commandment, and that every of us should offer up our own bodies to him in that manner of sacrifice, in suffering GOD to separate us asunder; that what friendship or bend of kindred soever there have been betwixt us, yet we may not fail to glorify God when he taketh away our kinsfolk and friends; nor use this beastly impatience, in pulling ourselves by the hair of our heads, and in scratching and disfiguring of our faces, as though we knew not what it were, to live in the obedience of God▪ and to die in the same likewise.  
And moreover as well in this as in all other things, let us take heed to that which is told here to the jews by Moses: namely that when God is so gracious as to dedicate us to himself, and to gather us together to be his people, we must give ourselves so much the more earnestly unto him. True it is that in respect of nature we differ nothing at all from the silly ignorant & unbelievers. For our being of Christ's Church befalleth us not by the right of inheritance. Indeed the promise extendeth to a thousand generations: but yet for all that, it is of his freegoodness, that we have the prerogative to be of his house. Sith it is so, let us acknowledge the honour that he doth us, in separating us from the heathen and unbelievers though we were forlorn and damned as well as they; and let us benefit ourselves by that grace, that it perish not through our own wickedness. Thus ye see for what purpose Moses said, Thou art a people shooled out to thy God; have a care to maintain thyself in thy calling: acknowledge the good that is done unto thee, & go not about to bereave thyself wilfully of such favour. Let us think upon it (say I,) and that in such sort as God may be glorified in us, accordingly as he hath vouchsafed to call us.  
And Moses speaking here expressly of God his election or choice whereby he had chosen the jews, addeth That they must be a holy people. For God gathereth not the ofskowringes of the world to keep them in his Church; his intent is not to have his Church to be as it were a Swine sty, so as there should be nothing but filth and infection; but he purgeth us from all uncleanness. Now than whereas God calleth us unto him, it is with condition that we should worship and serve him in all pureness. True it is that he findeth us as it were drowned in the depth of all lewdness, so as by nature we have nothing but utter uncleanness, and we be altogether so defiled that we be even loothsome to him: but yet doth he purge us and make us clean by his holy spirit, and it behoveth us to lead a holy conversation all the time of our life. And so ye see how he would that men should ratify their free election, 
1. Pet. ●. ●●.  as Saint Peter speaketh of it. And that is a thing which we have to mark in this saying of Moses: whereupon we have to conclude that it is not lawful for us to take example at the unbelievers and such as have not been brought up in God's school. And it is a very necessary doctrine for us, considering how we ever shroud ourselves under the causes of offence which we see: & if any body give us an evil example, we bear ourselves in hand that we be excused before GOD, and that such a person is a shelter to us. But contrariwise Moses telleth us here, that we must be a people sanctified unto GOD, so as if the wretched unbelievers do play the unthrifts. we must not marvel at it. When we see a silly blind soul stumble or stray out of his way, we pity him because he is in darkness, but we think it no strange thing. Even so is it with those that never knew the truth of GOD: they be silly blind souls that go in darkness. But GOD enlighteneth us, and showeth us the way of salvation. If we rush against things, or if we wander out of the way; whence cometh the fault? Are not we our selves to be blamed for it? Yes, and therefore let us ever bear in mind the greatness of the grace which we have received of GOD, that it perish not through our own lewdness and negligence. And above all things, let us take heed to that which is spoken here concerning the moderating of our sorrow & heaviness. And this shall be done, if we be not troubled and grieved out of measure for the death of any of our kinsfolk or friends, or for any other affliction that befalleth us, but that we suffer God to use our lives as he listeth, to dispose of them according to his good will. Thus ye see in effect what we have to remember upon the first point that is contained here.  
Now as touching the second, Moses saith, that the jews must not eat of all manner of meats, but that they must have a care to discern between the clean beasts and the unclean. And afterward he nameth the beasts, whereof it was lawful for them to eat: & also the several kinds which it was not lawful for them to touch. And to be short, he saith that the beasts which chaw Cud, (that is to say; which keep in their mouths the last of their meat, to chaw it again) are clean, so as they might eat of them, conditionally that those beasts do also clyne the hoof. Now, to seek here for nice points, as what this should mean, that the hooves should be cloven, or that they should chaw the cud; were no matter to be greatly stood upon. And as for them that have pried into the matter to fetch the new & the old Testament out of the beasts cleaving of their hooves, & have told us that we must needs put a difference betwixt them; & moreover, that we must chew our cud, that is to say feed upon the doctrine again and again, that we may the better digest it, because it is the food of our souls: it is too too curious. For if it be so, what do the scales of the fishes betoken? There will be occasion of seeking everywhere, and we shall fall into many fond speculations. And therefore let us be advised to use modesty in this case. Some hold opinion that God had no further respect but to the health of men's bodies, when he forbade the eating of such beasts as he termeth unclean, & they think that God played the part of a Physician. But that is too cold & too barren stuff, & the scripture showeth us the contrary. In deed a man may well think that our Lord had regard what was good and convenient for men's bodies: but to think that he had a further consideration, than to spy out what meats were best for man's health; that is too childish a matter. And (as I said afore) it is no matter for us to scan upon, seeing the holy Ghost hath told us plainly, that god amed at a far other end. Let us mark well then, that this commandment is no such order as is wont to be prescribed by a physician for the preservation of a man's health: but a ceremonial law that served for God's people in the time of the law, to hold them in obedience and to lead them up higher and higher to the cleanness of the mind: for it was God's will that the jews should always have as it were lookingglasses before their eyes, to make them see that they ought not have to do with the defilements of the world, but to apply their whole endeavour to keep themselves in such wise as god might be glorified in them. That is the first point, which we have to mark. For when the Apostles treated of meats, they allege not that GOD meant to do the office of a Physician. And that is a very short solution. 
Col. 2.16.  When S. Paul declareth that the false Apostles and couseners troubled the Church, going about to hold men in bondage to the old law▪ he showeth that this difference of meats was a part of that childish doctrine, under the which GOD led the people of old time, because there was more rudeness, and infirmity at that time than there is now adays. Not that we be better, or stronger in faith, or that we be any perfecter in ourselves than they were: but because that God hath set us further forward, by giving us the doctrine of the gospel. For the law was as an Apsie in comparison of the doctrine that is preached unto us at this day. It is not to be marveled then though there were many Ceremonies for that people, and that we have not those Ceremonies in use nowdaies, which served but only for that time. If a man reply then and say, that the preaching of them unto us is more than needeth: we see the contrary. For although the figures be past & utterly abolished by the coming of our Lord jesus Christ: Yet doth the substance of them continue still with us, so as it behoveth us to know still for what purpose God would have the jews forbear the meats that are forbidden them here. Seeing then that the same reason and force remaineth common to us which served for them, it is not unprofitable for us to have the same things showed unto us. Moreover although the Sun do drive away all darkness with his light: yet is it not unexpedient for us to think upon the night in the daytime, and upon that wonderful order which God hath established, sith that in winter we think upon summer, and in summer think upon winter. For we see how God setteth forth his wisdom therein. And if there were no such variety, we should have no such occasion to wonder thereat and to glorify our God. Again, on the otherside, we be assured of the grace that is brought us by our Lord jesus Christ: for we be preferred before the holy fathers and patriarchs which were worthier to have been preferred than we, 
● Pet. 1.10. & Gal. 4.1.  and yet notwithstanding God kept them under like little children, whereas nowadays he dealeth with us as with perfect men of full age and growth. Seeing then that God useth such goodness and liberality towards us: have we not the more cause to honour him?  
But now let us come back again to the matter which I was in hand with afore, and show yet further how all the said things may redound to the benefiting and profiting of us, as well in faith as in the fear of God. I have told you already, that whereas God did put a difference between beasts, declaring some to be clean and some unclean, it was to accustom the jews unto the spiritual cleanness, even in eating and drinking. True it is that God enjoined them soberness and temperance therein: but he had yet a further respect, which was that in all things they should have a care to be undefiled, and to have such a stay of themselves, as they might not be stained with the uncleanness of the world. God's intent than was to give them as it were a kind of exercise, to keep them the better in ure. We know how men do take too large scope in eating and drinking. For whereas the rest of their life doth put them in mind to pray unto God, and to take pains, and to discharge themselves of their duty: when they take their repast, they give themselves to mirth and rejoicing. And it is lawful for them so to do, so they keep measure. But what? They so overshoot themselves in the turning of a hand as a man might wonder to see their excess of mirth. This was the cause that God would have his people put in mind of the soberness which we ought to use in our eating and drinking all our life long, that it might be as a bridle to restrain us, for after as our diseases be, so doth God give us medicines for them. Now (as I said afore) there is more disorder in eating and drinking, than in all our life beside. And therefore it was requisite that our Lord should exercise his people in that behalf. And for the same cause did he deliver them instructions, to warn them that they ought to behave themselves purely in all things, and to put them always in mind thereof. Ye see then that the first point which we have to remember upon this text, is that God telleth the jews that forasmuch as he had chosen them to be his own inheritance, they ought to dedicate themselves to him even in things that concern the outward conversation, and to abstain from worldly corruptions, not intermeddling themselves with the vices of the heathen after our common manner which we know to be always tending unto evil. God's will was to hold them in that awe. And now we see how it is no more than needeth. For why? True it is that the ceremony continueth not nowadays: for our lord jesus Christ hath set us in greater liberty than the fathers were under the law: 
Col. 2.14.  but yet is not the pith of it put away, that is to wit, that we should live soberly under the fear of our God, cutting off all corruptions, and abridging ourselves of all liberty of having to do with the lusts of the world. What though the unbelievers do bear with themselves too much? should we do so too? Seeing that our Lord telleth us that we be his temples, so as he dwelleth in us by his holy spirit, 
1. Cor. 6. ●●. Rom. 1●. ●. 1. Cor. 5. 1●. & ●. Cor. ●. 1.  and that he would have us to be as sacrifices unto him, so as we should offer up both our souls and bodies unto him daily: is it lawful for us to cast ourselves into the uncleanness of the world, without any regard how to repress it? Then let us mark well that although the ceremony be no longer in ure, yet the law in itself is not done away, but that God enjoineth us the same sobriety at this day, whereto he meant to lead the people of old time by the means that were agreeable to that time. Again sith we see what privilege God giveth us; let the same move us the more to yield ourselves freely unto him. If we compare ourselves with the fathers of old time, we shall find that God led them but as young babes and yet were they as Angels among mortal men. If we look upon the life of Abraham, what a perfection of holiness shall we find there? As much is to be said of the rest of the patriarchs and Prophets: and yet nevertheless, ye see how God held them in darkishnes, giving them but a small taste of his grace, insomuch that his showing of jesus Christ unto them, was but a far off. But we in these days have much further pre-eminence: for God showeth himself fully unto us, and we have the spirit of adoption, whereby we may cry with full mouth, 
Rom. 1.13. & Col. ●. ● & Eph. 12.13.  that God is our father, even we that come of the heathen, and had no acquaintance with God, but were utterly unclean, and (to be short) were by nature cursed, & had none other heritage than death and damnation. Now then is it not an inestimable privilege, that God hath brought us so near to himself? What is to be done then? Seeing that God allureth us more freely than he did the fathers, let us be the more earnestly minded to serve him. He dischargeth us of the burden as concerning the shadows and figures: what is to be done therefore? We must have this willingness of giving ourselves to the spiritual sobriety which he requireth continually now still as well as he required it then. Therefore let every man bethink himself, and inasmuch as God giveth us leave to eat of all manner of meats freely without exception, (that is to say, of all such as may serve for our sustenance:) let us have this consideration with ourselves, Alas my God, yet must I not abuse thy goodness. How many ways dost thou show thyself liberal to me? Therefore doth it become me to bridle myself of mine own accord and to cut off all the wicked affections that reign in me.  
And first of all let us put the doctrine in ure which Saint Paul setteth down in the thirteenth to the Romans, 
Rom. ●1. ●●.  which is, that we be not careful for our flesh, at leastwise to fulfil the lusts thereof (for that is a gulf that can never be filled) but only look to the sustaining of our bodies, so far forth as they may be maintained in good plight, & so use Gods creatures, as we defile them not. For although God's creatures are permitted unto us; yet do we not cease to defile them by our unbelief, intemperance, gluttony, or other abuses which we commit. GOD showeth that as now we may eat both of the Hare and of the Cony, as well as of the sheep or of the Goat. Yet notwithstanding if we glut ourselves with them, the meat that is clean of itself becometh unclean unto us, because we be unthankful to GOD, in that we consider not to what end he giveth us sustenance. One man rusheth forth into all excess, and yet is never the more maintained in strength of body by it: for he is ready to burst, and maketh himself altogether unwieldy. A drunkard playeth the Swine or some other brute beast, and the wine so overcometh him, that he hath neither wit nor reason. And although wine be a creature that God hath blessed, and have no uncleanness at all in itself: yet is it defiled by such misusing of it. Othersome never remember to give GOD thanks, nor to call upon his name. And that is an other kind of defiling our food. Again othersome abuse it to vainglory and deliciousness, and grow so far out of order, that they can no skill to serve GOD. Othersome are so given to dainty fare, that it maketh them to put their consciences in jeopardy, insomuch that they will not stick to make them bondslaves to all lewdness and wickedness, so they may have good cheer. Othersome are afraid of want, and fall to snatching, to filching, to catching, and to all that can be devised, to get somewhat by hook or by crook. And thus do all of us defile God's creatures, which of themselves are clean. And that is the cause why I said, that sith our Lord hath given us greater privilege, and set us more at liberty, to the end that the bondage of the law should not have dominion over us: therefore we ought to be the willinger to restrain ourselves in abstaining from all uncleanness, and to consider that the cause why God hath given us the free use of all kind of meats, is that we should use them purely, and not be defiled on our side, so as we might not be blamed for defiling of the things which have no manner of uncleanness in themselves, in respect of God and in respect of the order that he hath set among us. And we must have this regard not only in respect of meat and drink, but also in respect of our whole life in general. Considering then that God nurtured the people of old time, by forbidding certain meats, to the end that they should think thus with themselves; well then, seeing that our God hath forbidden us the things that are lawful for the heathen, and which they take leave to do; let us understand that it behoveth us to live in all manner of pureness, and that seeing God will have us to be pure in small things, he will much rather have us to be so in great things. Let us nowadays consider to what purpose this ceremony of the law may serve us, to the end that every of us may enter into himself. As for example, if a man be led with ambition, so as he will needs advance himself and climb too high: or if he be carried away with covetousness, so as he burn therewith: or if he be an unthrift and lead a lawless life: or if he be a whorehunter and given to beastly lust: let us bethink ourselves thus: how now? Our Lord abhorreth every little uncleanness even in eating and drinking: and what will come of it then if our souls be defiled, sith they be the things wherein he will have his glory to shine most chiefly? True it is that our bodies also are the Temples of the holy Ghost: 
1. Cor. 6.19. & Eph. 4.23 24.  but yet hath God set his own image in our souls: and what a thing were it then to defile them after that sort with all devilish and worldly uncleanness? Thus ye see whereunto it behoveth us to apply this doctrine to use it well.  
And by the way let us mark, that God's will was to hold the people of old time in obedience that they might know how it is not for men to take such liberty and licence as they list, but that they must receive it at his hand. To be short, let us not attempt any thing in all our whole life, except we know it to be acceptable to our God. When we have leave of him, then may we well go forward: but if he say it not; then let us be still. And indeed although this prohibition were not put in writing; yet had God put a difference afore between clean beasts and unclean beasts, as we may easily perceive by that which is written of Noe. 
Gen. 8.20.  God commanded him to make sacrifice after the flood. And whereof? Was it of all beasts in general? No: Neither had he reserved so great a number of the unclean beasts as of the clean, and that was by reason of sacrificing. Then was there a difference already even at that time. And whereof proceeded that? Had men devised it of their own brain? No. And therefore let us mark how God reserved to himself the prerogative of putting difference between the beasts that were clean and the beasts that were unclean, to the intent that men should know that it is not for them to live as they list, & to have the bridle lose in all things; but that it behoveth them to look upward to hearken what God giveth them leave to do. And when he giveth them leave; then let them use their liberty, or else let them keep themselves still. Ye see here a doctrine that is as profitable as that which we have touched already: for we see how men burst forth into such disorder, & with so great headiness, that they have no mind at all to use God's benefits according to his meaning. Ye shall not find one among a thousand that will consider with himself whether God giveth him leave to do a thing or no. But men rush out into all disorder, as though they had leave to do what they list. Now then seeing we be so lewd and unkind that we fall to thrusting our groynes into things like swine, and consider not from whence the benefits come: good cause have we to remember this doctrine, wherein it is showed us that even from the beginning of the world, GOD did put a difference between the clean beasts and the unclean. And let us understand, that although the ceremony continue not any longer nowadays; Yet notwithstanding the same aught to serve us for a warning, to lift up our minds on high in our eating and drinking and in our using of all the rest of God's creatures, that we may know how far God hath given us leave, and simply submit ourselves thereunto.  
Again, if he give us liberty, let it always provoke us to glorify his name & to give him thanks: for it is one of the sacrifices which he requireth of us, that we should do him homage for all his benefits as holding them from him. 
Psal. 50.14.23.  But that cannot be done, except we be first put in mind that we cannot so much as eat one bit of bread, without it be given us from above, not only for that he hath created all things, but also for that it behoveth us to receive all things as at his hand. Therefore whensoever we eat or drink, we must not only call to mind that God hath created all things for man's use; but also that he feedeth us, as a father that cutteth out meat to his little children, so as our having of things is as it were by his deliverance, as if he should say to us, I do the office of a father, I have a care to nourish you. If we know not this, it is unpossible for us to thank God heartily and unfeignedly. True it is that even they that have no such thought will say grace; but that is but for fashion sake and in way of hypocrisy. Will we then magnify God's goodness truly: then must we be fully resolved, not only that God hath created all things for man's use: but also that he still showeth himself a father, and giveth us assurance that he will sustain our bodies, and maintain us in this transitory life. Sith it is so, is it not an encouragement unto us to yield him the thanks as he deserveth? Yes: For it is not without cause that he listed to put a difference between the ceremonies of the Law, and the things that we have at this day. But although this prohibition was done away by the coming of our Lord jesus Christ; yet cease we not to come back still to this point, that forasmuch as our Lord jesus Christ giveth us leave to use all his creatures indifferently, we must use them in such wise as he may be glorified by them, so as we refer all to him, and take all as at his hand.  
And herewithal we see what privilege we have, in that we may quietly and with safe conscience eat the things that God giveth us. For as for the wretched papists, which behave themselves after the manner of the world, in forbearing certain meats that are forbidden them, whereas they think themselves to serve God in making but small meals upon some certain days, and abstaining from eggs and whytemeates on some other days; and bear themselves in hand that their so doing is great devotion, and that God is greatly bound to them for it, and yet in the mean while suffer themselves to be led like silly beasts by the tyranny of men: in what case are they before God? They can not eat one bit of bread without doubting, because they know not who it is that giveth it to them. But sith we see that our Lord hath set us at liberty, 
1. Tim. ●4  so as we may use all manner of meats with thanksgiving: let us consider that it is such a privilege as cannot be esteemed sufficiently: and therefore let us acknowledge it in our eating and drinking. Sith we perceive that God hath such a care of us, 
1. Cor. ●●●  as to stoop so low, as to be chary of our food: [let us assure ourselves that] although our bodies be but carrions; yet notwithstanding God will give them sustenance to maintain them. Seeing we have such a certainty & knowledge (which cannot be without faith,) that is to wit that we be sure what God hath granted unto us: we ought greatly to magnify his grace, and therewithal to use all his creatures with such sobriety, as we may yield him good account of them at the last day, & glorify him in all points as long as he keepeth us in this world.  
Now let us kneel down before the majesty of our good god with acknowledgement of our faults, praying him to make us feel them better than we have done, by touching us to the quick, so as we acknowledging him to be the author of all good things, may learn to seek him in all our life, and cleave wholly to his will: and that for the bringing thereof to pass, it may please him to grant us the grace to forsake all our corruptions, and to fence us so from the wiles and subtleties of satan and the world, as nothing may keep us from being truly united to him that is the fountain both of life, of joy, and of all happiness. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, etc.   

On Wednesday the twenty-three. of October. 1555. The Xcj Sermon, which is the second upon the fourteenth Chapter.  
21 Ye shall not eat of any dead body, but thou shalt give it to the Stranger that is within thy gates, that he may eat it: or else thou shalt sell it to a stranger: For thou art a holy people to the Lord thy God. Thou shalt not seethe a kid in his dams milk.  
22 Thou shalt give the tenth of all the increase of thy seed which groweth yearly on thy Land:  
23 And in the place which the Lord thy GOD will choose to put his name in, thou shalt eat before him the tithe of thy grain, and of thy wine, and of thine oil, and the first borne of thy kine, and of thy sheep, that thou mayst learn to fear the Lord thy God always.  
YEsterday I told you the cause why God forbade the people of old time to eat of some certain kinds of meats. For in as much as we be fed & sustained by his hand, it is good reason that we should use his creatures purely, and that we should have leave of him, so as every man take not leave to do what he listeth, but what Gods word permitteth us to do. therewithal I showed also, that although the ceremony be no more used nowadays, nor we any more bound thereto as the fathers of old time were which lived under the law: yet notwithstanding the doctrine thereof ceaseth not to be profitable for us. And hereby we be done to understand, that it is not lawful for us to eat or drink without faith, (as S. Paul speaketh of it in the xiiii. to the Romans) that is to say, 
〈◊〉 14.23.  unless we be sure that God giveth us the things which we receive for our sustenance, as if a father should feed his children. On the other side, we have far greater liberty nowadays, than was under the Law. We see how liberal GOD is towards us: and we have the more cause to yield him thanks. Moreover the thing that was set down in figures to the jews in old time, is uttered as now unto us without figure: that is to say, that in all cases & all respects we must bridle ourselves, so as we meddle not with the defilements of the unbelievers, but separate ourselves from them, seeing that our Lord hath gathered us into his flock and sheepfold. And this figure of the old time, is a warning for us nowadays. For although we be no more bound to the keeping of it; yet notwithstanding it ought to move us the more to serve our god purely, sith we see he hath given us a greater privilege than he gave to the patriarchs & Prophets. After the self same manner is it with the things that Moses addeth here. For yesterday he treated of the meats that were foul and unclean in those days. And he sorted them into their several kinds. You shall eat of such beasts, said he: but in any wise beware that ye touch no swine, nor any such like things. Now he treateth of strangled meats, as of flesh that dieth alone without killing and without letting of it blood. And no doubt but that his setting down of this, is to show that in so doing there is a double abomination according to the law. For first & foremost when a beast died so alone of itself, it was unholy aforehand, & the very only touching of it was able to make a man unclean. And that was the cause why God did so forbid his people to eat thereof. Again, the blood of it was settled in it, & we have seen already how it was not lawful for the jews to eat blood, & that was because that in the blood we have as it were a lively image of the soul & of the life: & God's meaning was to teach his people to abstain from all cruelty. And hereof we have the reason expressed in Genesis, 
Gen. 9.4.6.  at such time as Noah and his offspring were forbidden to eat blood; where it is added that we must spare men, because a man is the image of God, & whosoever doth any outrage unto him, shall not scape unpunished. Now then, God's care was not for the beasts when he forbade the Iewes the eating of their blood: but his intent was to teach them by that means to abstain from all cruelty, so as they should be loath to do any outrage, and specially any murder. But as for us in these days we be not in such bondage. 
Col. 2.14.  For our Lord jesus Christ hath freed us by his death and passion. Nevertheless, howsoever we far, the groundwork abideth still; so as a man may forbid a little child to handle a knife, lest he should hurt himself with it: and yet an elder body also is to be foresended from hurting of himself, whereas yet notwithstanding, the handling of a knife were not evil for a child but in respect aforesaid. 
Gal. 4.1.  And therefore God who took the Iewes as little children, forbade them straightly the things that are permitted us at this day. Howbeit, the final end is all one both to them & us: insomuch that we must consider, that if Gods will was to have the jews kindhearted, & to know that the shedding of blood is a detestable thing: the same aught also to be regarded of us at this day, although the figure thereof be abolished. True it is (as we read in the xv. of the Acts) that the Apostles forbade the Gentiles to eat blood or any thing that is strangled: 
Act 15.20.21.  but that was not for any sin that was in so doing. It was to avoid occasion of offence, because (as it is there alleged) Moses was read openly, & the law was published abroad in all Cities, so as they heard it there forbidden. The jews could not abide at the first, to see them eat blood, which named themselves Christians: for that was a loathsome thing to them. Therefore men were feign for a time to forbear the liberty that God giveth nowadays to all the faithful, accordingly as S. Paul speaketh thereof, 
1. Cor. 6.12 & 10.23.  saying that the things which are lawful for us are not always expedient: for they edify not. We have in deed our consciences free before God: but yet if I see my brother offended, it behoveth me to bear with him, if his so doing be through infirmity, and in any wise I must have a consideration, whether a man be already thoroughly instructed in the faith or no. The intent of the Apostles than was not to make a grounded law wherewith to tie men's consciences, & to hold them in bondage: but only to avoid all occasion of causing folk to stumble. But this hath been ill marked of a great sort of ignorant persons. For they have thought it to be deadly sin to eat the blood of any beast, as we see it maintained still at this day: and that was a foolish & beastly superstition. For (as I said afore) our Lord jesus Christ hath canceled the obligation of the Law of Moses, so as we be no more bound unto it. 
Col. 2.14.  But yet for all that, it behoveth us to live in concord one with another, and to have a regard what our neighbours are able to bear. There is not the like reason for us nowadays to forbear the eating of flesh upon fridays: for it is a mere devotion, and it was forged and invented without any likely hood of reason, yea and it was matched with a kind of Idolatry, for as much as the Papists have surmised themselves to serve God by that means in forbearing to eat flesh upon certain days, which was too gross a folly. Nevertheless, if a christenman should come among the Papists, and go about to teach them that are yet altogether blinded, the point that he should begin at, must not be the eating of flesh upon fridays, for that would scare them quite away; because they never heard that it is lawful to do it, and therefore could never conceive the truth of it, and besides that they should see him go about to break a law which they take to be most holy, without informing them of the true meaning of the whole. Such dealing therefore should be contrary to God's meaning, and to Christian liberty. And therefore order and measure are to be observed in those cases. But by the way, let us remember that we have cause to give thanks to our God, for exempting us from the bondage that our fathers were subject to under the law: & that we must also benefit ourselves by those figures, by learning to live friendly with our neighbours, abhorring all murders and outrages, not only actual murders but also hatred, which is likewise condemned for murder before God, though it be never so secret and close kept, as saith S. john. 
1. joh. 3.15.  That is the thing which we have to note when it is said unto us that God uttereth his will without any shadow, and not in dark speeches as he did to the fathers, but as one that speaketh with open mouth: and therefore let us hold ourselves contented therewith.  
Now after this commandment, Moses addeth that we must not seethe a Kid in his dams Milk: but word for word, it is but in Milk. It hath been commonly understood, that a man should not seethe a Kid in his dams milk, or make sauce with goats milk to eat kids flesh withal. And thereupon, the jews (who will needs be always adding of somewhat to the pure word of God) have made a Law that it should not be lawful for a man to eat cheese made of goats milk after he had eaten kids flesh, until he had first well scoured and washed his teeth, for to their seeming, that would have been a defiling of the man. But when all things are well considered, the meaning of this text is that men should not roast a kid as soon as he were new yeaned, but that they should let it suck for a time, that it might be flesh meet to be eaten. And this was done to the end that folk should not enure themselves so much to the following of their own appetites, as to fall into any beastly cruelty: for from the one, men come to the other. Let us always bear in mind how it was declared yesterday, that GOD was well willing to give his people leave to eat of all manner of good & convenient meats, saving that he meant to hold them in awe for the trial of their obedience, and yet notwithstanding meant not only to set them down some order of diet or far like a Physician. For it were too gross an imagination to think that God provided but only for the diseases of his people, as though all his Ceremonies had tended but to the feeding of their bodies. For the putting hereof among the old figures and shadows was not for nought. Then let us conclude that God had a further regard when he forbade the eating of a kid in his dams milk. And in deed we see how in another place he forbiddeth men to catch an old bird sitting upon her young ones, 
Deut. 12.6.  for it is a kind of cruelty. If a man find a nest of Partridges or other birds, and catch the dam sitting upon the young; God condemneth it, that is to say, he condemned it in old time in the Law among the Ceremonies. And why so? Because it is against nature. For we see how the silly birds are so careful for their young, that the dam will rather starve than forsake them. Whereby we be put in mind to do the like. Seeing then that the seely birds, to discharge their natural duty, do forget themselves so far that they pass not what misery they endure, no● what care they take for the cheerishing of their young ones, in so much as they suffer themselves to be taken with hand, and yield themselves as it were into bondage for them: were it not an act of extreme cruelty for a man to go kill them? Good cause therefore had God to forbid it, to show that men ought not to pass their bounds, and take leave to do what they list, but to restrain themselves to some kind of humanity. And so whereas in this text God forbiddeth men to eat a kid in his dams milk; it is as much to say, as men ought not to devour a young beast as soon as it is come into the world, until it have sucked a time: neither can the flesh of it be kindly and good to eat. Nay, moreover it importeth a kind of barbarous overfiercenes, when men are so greedy that they will needs take the beasts at the first fall of them, and not tarry till they may come to their full season to be eaten, as some have been seen to be so beastly, that they have ripped the dame bellies to take out the young ones. It hath been seen that a glutton hath not been contented with the creatures which God hath brought forth into the world, but he must also go rip up a Hind to have the Calf for the satisfying of his appetite. It is said that the earth is full of infinite riches, 
Psal. 15.5.  and that god hath powered out such treasures as are able to amaze us: & yet for all that ye see how some man will play the detestable monster. When he hath pampered his belly with ordinary food, he falls to devising I wot not what: in so much that if it were possible he would create a new world, to feed his paunch withal. And although he be not able to make a fly, yet falleth he to imagining, I will go slit a Hind or a Do, and take out the untimely fruit out of her belly to feed upon. And is not that too great a wickedness? No doubt but that such desires have been in all ages; but behold, God telleth us that we must use such temperance and soberness in our diet, as we may always have a regard to the maintaining of humanity. We must prescribe a rule ourselves, and our eating and drinking must not be so barbarous, that it should be a mean to harden our hearts & make us to forego all humanity, which is a thing divers times quite forgotten; but that we should live together in good quietness, & abstain from all injury and evil dealing.  
And as touching the Ceremony whereof I am to speak, which the jews observe and whereof they have made a very solemn law: we see thereby how the world will needs pay God always with petty trifles. And that is it from whence such superstition is come. It is all one with that which we have seen heretofore, where God forbade his people to disfigure themselves at the death of any of their friends. But the jews considering not to what end such prohibition was set down: observed it according to the letter. Well then, they must not disfigure themselves: but yet they had not an eye to god's meaning, which is that men overshoot themselves too far in making too much sorrow at the deceassse of their friends, tormenting themselves without measure, blaspheming the name of God, and fretting inwardly. And therefore God intended to repress such corruption. Yea and as though men's sins provoked not God's wrath sufficiently of themselves: they think it not enough to be impatient, but they do also provoke themselves to it still more & more. For we see there is no measure in men's sorrowing, but they enforce themselves to weep, and do many other things to increase their grief and heaviness, kindling the fire still more and more, which is great enough already of itself. After the same manner deal they in all other things. But what do the jews still in this behalf? They may not disfigure themselves: but in the mean while they rend their garments. And so the meaning of the Lawmaker, which was simple, is disfeated. For to their seeming, when a friend of theirs is dead, they must not be without sorrow for him, for that were a dishonouring of him, and therefore they must rend their garments for him. And besides that, they must make such Countenances, and such Ceremonies, so as they must not eat that day in their own houses, but spend that day abroad in mourning, and in doing this and that. When they have finished a hundred pelting toys, they bear themselves in hand that they have well pacified God; and yet notwithstanding that they may despise him all their life long. And herein we see as in a lookingglasse, how greatly our nature is inclined to superstition; and secondly that always we will needs have ceremonies to content God withal, and to discharge our duties towards him. Our nature (I say) is so bend to superstition, that if God forbidden a thing, in deed we dare not do it with intent to resist him, but we seek some other byway, so as GOD shall be disappointed, and never have the thing that he demandeth. As for example, the Christians which bear that name, take not upon them the very superstitions of the Idolaters as they term them; but yet they follow the self same in deed with a little disguising of them, and so they bear themselves in hand that god espies them not at all. The Idolaters carried bread and drink to the graves of the dead, bearing themselves in hand that the souls were fed therewith; and they carried thither lights to the intent to glad them. Now the Papists have thought this to be too great an absurdity. But what for that? They offer up bread, & wine, and candles, and money at their Masses; and the souls departed (say they) shall find relief by it. Verily if it be replied that the superstition of the Papists is not all one with the superstition of the heathen: in deed there is some difference betwixt them. But to what end do they so, but to content GOD with some new exchange? For (as I said) it is a thing rooted in man's nature. And we ought to mark it well: for we would soon fall into it, if we were not restrained by God's word, as by a short and rough bridle. And all cometh from out of this spring, that we will not serve GOD as he requireth, but by a sort of Ceremonies I wot not what. And when we have once made some show of devotion; we bear ourselves in hand that he is well appeased, and that he ought not to press us any further. And thus ye see that the cause why men in all ages have toiled themselves so much in the serving of God, and have invented so many trifling things: is that they will needs pay him in such coin, because they were loath to deal uprightly and faithfully with him. God requireth our hearts: 
1. Sam. 16.7.  & if he possess not them, all the rest is nothing worth. Now we be full of hypocrisy, and we be not willing to discover our backnookes which are full of dissimulation, malice, and rebellion, but would always keep them still to ourselves. And yet in the mean season we pretend a marvelous holiness with our eyes, our feet, and our hands. Therefore let us learn that this mischief hath reigned in all ages, to the intent we may rid ourselves of it; and let us assure ourselves that God will not be served at our hands by outward Ceremonies. True it is that all our whole life ought to bear witness that the fear of him is well rooted in our hearts. 
james 2.17.  Faith is a dead thing if it utter not itself by good fruits. Moreover if we intent to have our service accepted of God, let us assure ourselves that we must begin at the soundness of hart, and that all Ceremonies are to no purpose, except they show that our hart is right, pure, and unfeigned. Thus much concerning the superstition and abuse the reigned among the jews and still reigneth at this present.  
We must always come back to this saying of our Lord, that the things which go into a man's mouth defile him not, but the things that come out at his mouth, as all manner of wicked affections. One is full of ambition and pride, another burneth in covetousness, and a third practiseth spitefullnesse and treason. Every man hath his vice himself, so as one is a glutton and another is a whoremonger. These are the things that infect the man, yea and they infect the whole world. Therefore let us learn to cleanse ourselves from all such filthiness: and as for Ceremonies, let us know that we ought to use them so far forth as God requireth them for the uttering of our faith: but yet must we use them simply, and not be wedded too much to them. For we see that the devil will by and by have a towel ready to blindfold our eyes withal, so as we shall no more consider the principal, but forget it utterly and abuse ourselves to things of nothing. To the intent then that we may not have our eyes so bleared; let us follow God that way which he calleth us: that is, to serve him in all pureness.  
And now as touching the principal point of this sentence, where it is said that a kid must be eaten in his dams milk: let us understand that God will have us to use honesty and soberness in our eating and drinking: that is the thing in effect, which we have to remember in that text. Truly as touching the figure, we be no more tied to it, as I have said afore: but as for God's meaning, that is durable. When men do give themselves to their lewd and outrageous appetites, it is all one as though they meant to overthrow the order of nature. Ye see how drunkards (when they be so full that they be ready to burst) do invent such shameful things, that an honest man would be ready to cast up his stomach to hear the things spoken of which those swine do. When they be as full as their skins can hold, they whet their stomachs, & take shooinghornes (as they term them) to draw on a cup of wine, and such other like things, so as we may see that men cannot content themselves with any measure; but although God show himself liberal towards them, yet notwithstanding they will needs follow their inordinate lusts still, declaring that their desires are unsatiable, & never at rest, till they have brought themselves to shameful disorder, without regard of any modesty. Sith we see such things, we may well perceive how it is not without cause that God hath warned the jews to use a kind of honesty in their living and feeding: which thing belongeth much more to us at this day. Although we have not the Ceremony any more; yet will God have us to live honestly, & to use a sobriety in our eating & drinking, so as we may always lift up our eyes & say, Lord, we have received food at thy hand, & we know that thou showest thyself a father towards us. But if we make a hodge-podge of all things without discretion, surely it is no taking of them as at God's hand, but we shall find at the last, that we ravened them up like beasts. And therefore let us learn to refrain ourselves. Thus we see how the doctrine that is contained here, is not unnecessary at this day, so we can apply it duly, and with discretion of the holy Ghost to our instruction.  
Now after this, he saith concerning beasts that are strangled, and are dead in their blood; that they should give them to strangers or else sell them. It seemeth here at the first sight, that God should as well condemn those beasts for the strangers as for the jews. For if it be not lawful for me myself to do a thing; why should I be an occasion to my neighbour to do it? Am I not guilty of sin in so doing? Here we have to consider the reason that Moses addeth: Thou art a People holy unto thy God. Hear he showeth that God had shooled out the jews from all other nations of the earth, and therefore he would not have them to defile themselves with any kind of meat. Now if it be demanded, and why then had they leave to selor give the things to strangers, which were abominable as in respect of themselves? The reason is this: That god having named the beasts which he would have his people to eat of, did leave all beasts without difference for all other men to feed on which were not instructed in his Law. True it is that he had forbidden all mankind to eat the blood of any thing, and consequently to eat of any beast that was strangled or died alone. But the most part of the world was already gone astray, so as they knew not the law any more, & we see how that even in the life of Noah, his posterity entangled themselves in a number of superstitious & Idolatries, 
Gen. 11. ●● 12.1.  and had forgotten god who had preserved them so wonderfully: so as there was no more but the lineage of Sem, which was but a very small portion, that held themselves to any pureness in the serving of God. By reason whereof the whole world grew into such a licentious liberty, that all was marred. God therefore reserveth a people to himself, & bringeth them back to the first law, saying. Seeing I tell you that I have chosen you to be my household: I set you down a special order, that you may have my badge whereby to be known from all the unbelievers of the earth. After that manner doth god deal. But men run gadding on their own head, & follow always their own affections, & cannot find in their hearts to submit themselves simply to God's law as he requireth. Truly the thing of itself were not evil, if there had been no law against it. And this law was given to the jews, for the two reasons which I have alleged afore. The first was for the trial of their obedience, that they should show themselves to be subject unto God. And the second was, that thereby they might be quickened up to keep themselves from all corruption. But as for the heathen, they might have eaten of all meats, so they had acknowledged the giver of them and the creator that had made all things to their use, worshipping him purely and abstaining from all cruelty & outrage: but they lived in the world like beasts. They had in deed a kind of Imagination that there was one God; & they forged a great number of gods: and yet for all that while every man had an Idol by himself, the living God was forsaken of all men. For as much then as the heathen had not the Law appointed unto them: the jews might well leave those kind of meats unto them.  
And verily thereby they were done to understand, that the thing of itself was not evil. Seeing that God gave them leave to sell or give unto the heathen the flesh of such things as were not ordinarily slain; thereby they might perceive how it behoved them to look yet further. And why so? As touching murder, because it is forbidden of itself, if it be not lawful for me to kill a man, neither is it lawful for me to lend a sword to kill him withal, nor to use any manner of treachery. Now then, in things that God condemneth of themselves, & which are evil of themselves: it is certain that all men ought not only to abstain from them, but also to beware that he give not any occasion to any other body to do them. And so it is to be concluded, that sith the jews might without offending God give or sell the flesh of strangled beasts: God showed thereby▪ that the thing of itself was not evil; & that his forbidding of it was but to hold them under awe, & thereby to lead them yet further, intending to make than understand, that they ought to live in all manner of pureness, because they were a holy people. This is that which we have to remember upon this place. Now, whereas he speaketh here of strangers, he meaneth all the heathen which were not of the line of Abraham, as if we in these days should speak of the Turks & Saracens, we might say they have no fellowship with us because they wear not the badge of Baptism, and despise the God whom we worship. For God's law speaketh to all men alike, at leastwise the moral law as they term it, that is to say, the law that ruleth our life: but the law that belongeth to the Gospel, speaketh to none but to the Church of God. As for example the Turks and the Saracens have not to do with the supper of our Lord jesus Christ, neither can they any skill of Baptism. True it is that they have washings, and they wash themselves oft enough: but all that ever they have is no better than the holy-water of the Papists. As for the things that are peculiar to us, & which God hath given to us as to his children and household folk, those belong not to such as are altogether estranged from the Church, & the holy scripture. And therefore let us mark well, that whereas God doth here give the heathen leave to eat all manner of meats: it is because he was not so gracious to them, as to give them the instruction that was peculiar to the children of Abraham, & to the holy lineage which he had chosen from the whole world. Now notwithstanding all this, if the jews had complained that God held them in more subjection than he did the heathen, and that their own estate was worse than theirs: might we not say that it were too great an unthankfulness? If a jew should say, How now? Seeing that God hath chosen us for his children, why doth he not give us as great liberty at the least, as he hath given to those that belong not unto him? Is it meet that we should be inferior to them? If a jew should speak after that manner, we would be his judges, and every of us would say, fie on him wretch, he showeth himself too too unhonest & churlish. For seeing that god hath chosen them for his people, & instructed them in his pure doctrine: should they find fault with him for his holding of them under the obedience of his law? But now let us apply this to ourselves. For in as much as God hath gathered us together into his house; he will have us to walk more carefully and warily, than the silly ignorant souls that are strayed from the way of Salvation. If we say that that were too rough and severe a dealing; we ourselves are too unthankful. It is said that we must live as children of the light: 
1. Thess. 5.6  & no marvel it is though such as have not learned God's word do stut and stumble, & go astray; for they be like blind wretches in the dark. 
Psal. 119.104. Eph 1.17.18 & 5.17.  But we have God's word, which is as a lamp to give us light, and again we have been enlightened by the holy Ghost, so as we know the will of God. And shall we now run astray as though we had never known any good doctrine? Now than whereas God hath tied us shorter than he hath tied the ignorant; if we thereupon will needs shake off his yoke and fall to checking at him, as though we had lever to have the licentious liberty of the unbelievers, than to be held under the obedience of God our father: we were worthy to be rooted out of the world. For it were too great a defacing of God's gracious goodness, to do so, when GOD hath chosen us to himself and given us his badge, as if he should say, I will reign among you, let it appear that ye have been in my school, let not my showing of myself to have been your father and Saviour be in vain. So then, let us mark well, that whereas God calleth us unto him, it is with this condition, that we should not live any more after the manner of the ignorant wretches which wot not how to order their conversation: for they do follow their own beastly lusts. It is enough (saith Saint Peter speaking to the heathen that had been converted to the belief of the Gospel, 
1. Pet. 4.3. ) it is enough (saith he) that ye have done heretofore, ye have given too much heed to your wicked affections already, see that none of you take such licentious liberty any more, but submit yourselves to God's yoke; and sith it is gods will to have the government of you, suffer yourselves to be guided by his hand, and obey his word in all things, utterly forsaking your own wicked lusts.  
Now then, whereas in these days we see the world to be altogether corrupted: let us not allege other men's cross dealings in defence of our own, neither let us make a shield of them to say, why should we be held more in awe than other men? Alas, is it to be marveled at that those should go astray, which have no light? But seeing that GOD hath sent us the Son of righteousness, let us assure ourselves that it will be no excuse for us, though the ignorant wretches do go astray after their own imaginations. Surely this is ill put in practice. For our whole seeking nowadays, is nothing else but to heap together all the offences in the world, to make a confused hodge-podge of them. If it be said that there be a number of men which are given to fraud and guile, and are full of subtlety and deceit: we rest upon that and are contented to counterfeit their vices, & to allege them in sport. As for men's virtues, we let them alone, and make none account of them: but as for their vices, we make a bar of them against God. O say we, ye see how such a man doth so, another doth after that fashion: this is a common custom everywhere: and will ye have us to be holier than all other men? Besides this, it is alleged thus also. What I pray you, do not the Papists so before us? Yes: but the Papists have shaken off the yoke of our Lord jesus Christ, they have withdrawn themselves from him and from his Church. True it is that they have baptism which is the sign of Christianity: but they have utterly abolished the true use of baptism, and we see how they have no skill at all either of God or of his word. As for our part, forasmuch as we have the Gospel, and that we are thereby convicted that it is God's truth, and we be preferred before those that were at leastwise as good as we in respect of the world, & seeing he hath chosen us after that fashion, are we not too much to blame, if we come not to offer ourselves wholly unto him, saying, Lord govern thou us, and let us not look at other men's doings to be carried away by their misexample; but let us always be gathered together as it were under the shadow of thy wings? Thus ye see what we have to mark upon this admonition of Moseses, Know ye (saith he) that the Lord your God hath separated you out from all other nations of the earth.  
After this, he cometh to the tithes whereof he had spoken afore, & saith, Ye shall tithe the first of all your fruits which ye shall have gathered, as well of Corn, Wine, and Oil, as also of the first borne of all your cattle. The repetition which our Lord useth here is not more than needeth. For (as we have seen heretofore) men are so wedded to their own profit, that their duty cannot be had at their hands, but by force, and they must be feign to have their ears beaten daily, or else (if it be possible) they will do what they can to exempt themselves from doing their duty, specially when it cometh to the Law of God and to the things that he requireth at our hand: for we will be ashamed if we yield not our duty unto men. When a man hath misbehaved himself towards men; ye shall see him ashamed to lift up his head. True it is that faults shall not fail to be committed, & that there willbe a thousand devices to defraud men by theft, robbery, extortion, and other wicked practices: but yet will men always look the warelyer to themselves, because they be restrained by shame. But as for to Godward, men are quite past shame, and set all at random as though they would pull out his tongue, or forbidden him to speak, when they have taken from him that which belonged unto him. And so ye see what is the cause that God hath spoken so oft of tithes which he would have offered unto him, & likewise of the first fruits. I have told you already that the tithes were allotted to the Levites, because God reserved them to do him service: & it behoved them to live upon the Altar, because they were dedicated thereunto. The same reason is in force at this day towards us. Not that we be bound to the same manner of tithing that the jews were, furtherforoth than civil order requireth: but that we must always come back to this saying of Saint Paul, 
1. Co●. ●●●14.  that like as the Levites ●●●ed upon tithes because they were dedicated to the service of GOD: so nowadays they that have the charge of teaching in the Church, aught to be maintained with living likewise, & God hath made an everlasting law thereof.  
But yet moreover, we have to note, that the tithes were allotted to the Levites as in recompense of their inheritance whereof they were deprived. For God had promised the Land of Canaan to all the lineage of Abraham, by reason whereof the children of Levy ought not to have been bereft of their portion. Yet notwithstanding, God bereft them of it. And why did he so? To the intent they should not toil themselves in tilling the ground as other men do, but give themselves wholly to his service as became them. In respect whereof it was good reason that they should be recompensed after another manner. Truly this matter cannot be discoursed at large as now, and therefore we will delay the going through with it till to morrow, taking this brief sum of it for a conclusion, that our lords meaning in this place, was to set down a Law for the maintenance of his service. And for that cause it was his mind that the Levites should have whereon to live: for they were the parties that had the charge to maintain the pure religion: and for that purpose were they dispersed throughout the whole land of Canaan to the end they should keep the people in the pureness of God's service, as we see the prophet Malachy speaketh of them, 
 saying that they ought to be expounders of gods law, as at whose mouth men ought to seek what is good and lawful. The cause then why GOD hath not only set down this law but also repeated it, is for that he will have his service maintained. And because men are negligent in yielding him his dew, he hath vouchsafed to repeat the law again which he had set down before; and besides that, his intent was also to put us in mind to honour him with all the goods which he bestoweth upon us in this life. For surely if men eat and drink without yielding any honour unto God, they defile the things which they receive. For the true mean to sanctify meats, is by faith & prayer saith S. Paul. Without faith and prayer, all things become unclean to us. 
1. 〈…〉  And now ye see here how god commandeth men to offer unto him their first fruits and tenths. And why is that? Because that by the means folk were provoked to say, True it is that the earth bringeth forth her fruits, we have a good harvest and vintage, we have store of Oil and vi●telles; & who is he that giveth us all these things? Hath the earth a soul to determine with itself to nourish us? No, it is God our father that doth it: and therefore it is good reason that we should have regard of him, & consider how much we be bound unto him. Thus ye see how that in the tithes and first fruits, there was a solemn protestation that whatsoever we have we receive it at gods hand, & therefore we ought to do him homage & sacrifice therewith. Which thing is then done, when we pray unto him to bless them all, and when we show effectually by our almsdeeds and such other like things, that we be willing to offer all things unto him which he hath put into our hands, and to use them in such sort, as we may have a care to follow measure, and to frame ourselves to the sobriety which he hath commanded us.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to vouchsafe to behold us with pity, and not to impute unto us the great number of offences whereof we be guilty before him, but that it may please him to rid us clean from them, even by forgiving them: and moreover to draw us so unto him by his holy spirit, as our whole seeking may be to dedicate ourselves thoroughly unto him, continuing throughout in his holy calling, to the end. And so let us all say, Almighty God heavenly father etc.   

On Thursday the xxiv. of October. 1555. The Xcij Sermon, which is the third upon the fourteenth Chapter.  
24 And if the way be too long, so as thou canst not bring them, because the place which the Lord thy God shall have chosen to set his name in, is too far from thee: and that the Lord thy God have blessed thee:  
25 Than shalt thou make it into money, and take the money in thy hand, and repair to the place which the Lord thy GOD shall have chosen for himself.  
26 And thou shalt give the money for whatsoever thy heart desireth; whether it be oxen or sheep, wine, or strange drink, or any other thing which thy heart liketh of. And there feed thou on it in the presence of the Lord thy God, and be merry both thou and thy household.  
27 And thou shalt not forsake the Levite that is within thy gates: for he hath no portion nor inheritance with thee.  
28 At the three years end thou shalt gather together all the tithes of thine increase of that year, and lay it up within thy gates.  
29 And then the Levite which hath no part nor inheritance with thee, and likewise the stranger, the fatherless, and the widow which are within thy gates, shall come and eat, and be refreshed, that the Lord thy God may bless thee in all the works of thy hands which thou dost.  
FOrasmuch as Moses, in speaking heretofore of first fruits and offerings, 
〈◊〉 12.3.6  and free-will oblations; had commanded that they should be offered in jerusalem, or else in the place which God was then to choose: now he addeth, that if a man dwelled too far off from that place, he might make money of the things that were to be given for an offering unto God, and after the sale thereof, buy the like things again, which should be wholly dedicated to God whatsoever they were. Now I have told you already, how it was not for nought that God would have one certain place, wherein to offer solemn sacrifices unto him and to worship him: for it served to maintain the unity of faith. Insomuch that if every tribe, or at leastwise every city had had an Altar by themselves; it had been enough to have made havoc of all, and men could not have continued in concord and brotherly love. Therefore it behoved the Temple to be a meeting place for God's people, to the intent they should altogether acknowledge themselves to be but one body, and understand that they were bound all to one rule, which is the law, and all of them obey the same, without any diversity of opinions, or strange manner of dealings, or ceremonies among them. And in the same respect also were they commanded to offer in the Temple, to the end that every man should not behave himself after his own devotion as they term it. For when men will needs serve God after their own fancy, there will be nothing but corruption. We must always bear this saying in mind, that obedience is better than all the sacrifices in the world. 
1. Sa. 15.22  And therefore they were forbidden to offer sacrifice in any other place than only one which was appointed for that purpose, to the intent they should not every man muse upon foolish superstitions, but hold themselves to the order that was set down, without attempting any thing rashly and fond upon their own heads as I said. And this is spoken expressly unto us. For although we have not the selfsame order of religion which was among the ancient fathers under the Law: yet doth this ground stand still, that God will not be worshipped after our opinion, but according to his own will. Therefore let us be well ware that we invent not superstitions (as the Papists have done) upon surmise that they will be accepted of God: for they will do nothing else but provoke his wrath, insomuch that when men turn away from God's truth, the more they enforce themselves forward; the further off do they still stray from it. Will we then keep the right way? God's word must overmaster us. And this thing is yet the better confirmed to us, by Gods reserving of the place to himself wherein he would be served. For he could well have said by Moses; Choose what place you yourselves like best, and when ye have so done, God will give you leave to come every man thither, and there to do him service. All this might well have been said. But God saith, it belongeth to me to choose, I will not give the choice to men. Herein we see how he reserveth the right of sovereignty to himself, to the end that the faithful should the better know, that it is not for them to enterprise aught at aladuenture, but that it behoveth them to have warrant from above, so as they may say, God accepteth all that ever we do; for we do nothing but what he commandeth us, none of us dealeth upon his own head in this behalf. Wherefore let us mark well, that God hath here done us to understand, that he will not have his service mingled with our inventions, but that we should simply follow the things that are contained in his word. And so ye see that as concerning the things which I have said already, God was to be worshipped solemnly no where else than in the Temple of jerusalem after it was declared: and that until that time, it behoved the jews to resort to the Ark and to the Sanctuary. But now let us come back again to that which is set down here in writing.  
If the place (saith Moses) be too far from thee, thou shalt sell the things which thou wart minded to offer, or the things which thou oughtest to offer. For it behoved them to offer the first borne of all their cattle. Now they that dwell in the uttermost coasts of jewry should have had much ado to drive thither their Lambs, Sheep, Goats, and Calves. Therefore they were to be borne withal: and God being no oppresser of his people, giveth them here a remedy, to the intent they should not be grieved too much. As for those that dwell near to jerusalem saith he, let them bring thither as well the first borne of their cattle, as also all their free-will offerings, and whatsoever other things they have dedicated unto God. For otherwise the City of jerusalem might be famished. If all that had come thither should have bought their sacrifices there: what a thing had that been? Therefore it was Gods will that men should bring them thither from all the countries, unless the places were overfar off. And in that case he saith it should be Lawful for them to sell the things that they had dedicated, namely such as were due by commandment of the Law: as the first borne things, in remembrance that God had smitten the firstborn of Egypt, 
Exod. 〈…〉 & 13.1.  and spared the firstborn of Israel, whereof he would have the memorial to continue for ever. Thou shalt sell it (saith he,) & put up the money, or fold it up (for so doth the word signify which he useth.) Fold up the money in thy hand (saith he:) that is to say, consider with yourselves that that money is none of your own, but that it must be put up alone by itself as a holy thing. And when thou comest to jerusalem, thou shalt buy thine offerings after thine own liking, and after that the same hath been offered in the Temple, the Priests shall take their dues thereof, & then shall you eat and drink thereof before the Lord as soon as you have made your oblation thereof, and you shall be merry in eating of your sacrifices, as far as every man's portion will extend. That is the thing in effect which we have to remember in this text.  
And here we see (as I have said afore,) that although God held his people under very straight bondage, yet notwithstanding he laid no more upon them than they were able to bear, but so mitigated the rigour of the Law, as no man could say it was unpossible to do the things that he had enjoined. Sith we see it is so; Let us assure ourselves, that if our good GOD do in these days lay any burden upon our shoulders, that may be too heavy for us; he doth also give us ability to bear it, so as we be not borne down by it, at leastwise if we commit ourselves to him; so as we have no cause to complain of him as though he did utterly overwhelm us. True it is, that the righteousness which God requireth of us in his Law, doth far surmount all our ability, yea and we come so far short of the performing of all that he hath commanded us, so as we be not able to stir one finger towards it; nay, we cannot so much as think one good thought towards it: GOD must be feign to give us every whit. But when he assisteth us with his holy spirit, than we find his yoke sweet and easy, 
 specially, when he lays it upon our necks by the hand of our Lord jesus Christ. And that is the cause why jesus Christ protesteth that his burden is not too heavy, nor his yoke too hard. But how cometh that to pass? It is because God giveth us both the will to serve him, and also the ability to put the same in execution. 
 And therewithal he addeth a second grace, which is that he beareth with us when we have done amiss. For we of ourselves are overfraile, we cannot thoroughly perform the things that he commandeth us, & therefore he pardoneth our infirmities & forgetteth them. But howsoever the case stand, yet have we good cause to serve him freely & with a frank hart, forasmuchas we see that he on his side desireth no more but to guide us as the father doth his children, 
Psal. 11. ●  as he avoweth by his Prophet Hosheah.  
But now let us mark, that whereas Moses saith, Let them buy whatsoever they have a mind unto: his meaning therein is not to give men leave to play the gluttons at their pleasure, as though there were no measure nor modesty to be observed. A certain sect of Heretics called the Manichees, which scorned God's Law & the Prophets, alleged this present text & such other like, to show that the God of the old testament as they blasphemously termed him, was a God of disorder, and such a one as kept no good rule. For why, said they; he laid the bridle upon his people's neck, and bade them eat whatsoever they liked, and so his meaning was to make them drunkards and gluttons, by encouraging them to eat and drink after that fashion. But the true God (said they) will have folk to be sober, whereby a man may see that the Law was not given from heaven. But we see how this text was corrupted by their malice, yea even by their shameful malice, in blaspheming without any colour of truth, seeing that the lusts of men were restrained afore by the same Law. I told you yesterday how it was Gods will to bridle his people, by restraining them from the eating of all sorts of meats without exception, wherein he meant to have a trial of their sobriety. Sith it is so: it is a fowl shame to allege this text as a placard for the setting of all lusts at liberty. The word Liking, Longing, or Listing, ought rather to be restrained to the things that were Lawful, and which God had given them leave to deal with. As if it had been said, Those that have a mind to eat of any kind of meat which is Lawful for them to eat, let them buy it and make an offering thereof unto God. And when the Priests have taken their rights thereof, let them eat the residue themselves.  
So then let us mark that here are two things contained. The one is, that our Lord showeth himself liberal towards his people in that he saith, Go too, although I could withhold my blessing from you; yet notwithstanding I give you leave to make your own choice of your meat and drink, howbeit with this exception, that ye take heed that you touch not any meat that is not pure and clean to you: for it behoveth you to be exercised for a time in the endeavour of dedicating yourselves unto me, that ye be not tangled in the defilementes of the infidels. Therefore let that proviso stand for ever, so as ye always take good heed to use your liberty in such sort, as ye may have no cause to blame me as though I held you too straight. For I leave you to your own likings, so they be well ruled. Now then let us understand, that here our Lord beareth with us, in that he vouchsafeth to give us the use of his creatures, not only for our need without other desire to them, but also even for our pleasure: and yet notwithstanding, that we must always take good heed, that our mirth be not excessive, but rather well moderated. And for that cause is it said, Thou shalt eat there in the presence of thy God, which saying hath been set down already heretofore. Nevertheless it is not for nought that Moses repeateth it here again. For we see how men are wedded to their own sensuality, and how they forget themselves in their eating and drinking, so that it is very hard to keep such measure as God be not offended, yea even ere we think of it. I say that even such as are not given to gluttony and drunkenness, and which have a care not only to the health of their bodies, but also the sober using of the things which God giveth them for their repast; even they (I say) fail not to commit some fault or other. So then, let us bear well in mind what is said here, where God commandeth men to eat and drink in his presence, specially at their solemn feasts when they came to jerusalem: namely how that thereby he did warn all the faithful to have an eye to him in their eating and drinking when they were at home in their own houses.  
Therefore when men sit down to the table, they must in any wise beware that they take not their repast without minding of God. For why? First it is a defiling of all our meats and drinks when we begin not at the calling upon his name. Of whom shall we receive our food, if we seek it not at God's hand? Then must we begin at prayer and that is as it were a dedication, to the end that our meats may become clean and holy unto us, 
1. Tim. 4.5.  as Saint Paul speaketh of them. But yet besides this, we must come again to the thing that is said here; namely that we must come eat as in the presence of our God. Were it well printed in our minds that our God is present at the table with us: surely we would use another manner of modesty than we do. And out of doubt, the putting of this lesson in ure, that God is among us, is a true proof of our Christianity. But it is a wonder to see what an insensibleness there is in these days among Christians. For it was God's will that even among the Infidels there should remain still some confused tokens of that which is said here. Because the heathen were of opinion that their Gods were always attendant at their meals; they termed their Tables holy. And why so? It is certain that they understood not the reason of it: for all things were become unholy among them, by their misusing of all things against their kind. Yet notwithstanding, God to make them unexcusable, did leave this mark still among them, as if he should say, whensoever men do eat and drink, I am present at it, so as all things done there must needs come to account before me. Now then, if we know less hereof than those blind wretches, what a thing is it? So much the more therefore ought we to mark well this lesson, where God commandeth the people of old time to eat and drink in his presence, to the intent that the same might hold them in awe, and make them to consider that whensoever they did eat or drink, God governed them and beheld their doings. And now although we have not the ceremony that was under the law; yet let the truth thereof have his force among us: which is that we never come to the table, without considering that God is present there, and that as he vouchsafeth to have a care to feed us, so will he also have us to take our food with all reverence & honest behaviour, like as if a child be at the table with his father, and his father sitting at the upper end do look upon him, surely he will not use such boldness as if he were in a corner by himself. For there perchance he would play the wag, and throw his trencher under foot, and play other wanton pranks: but if he be at his father's table, either he must behave himself soberly, or else be rebuked for his labour. Let every man bethink him of this, and let it be a mean to hold us in such awe, as the meats which God giveth us may have their pure and lawful use. That is the thing which we have in effect to remember upon this text.  
And now he speaketh likewise of men's householdefolke, showing that if we intent to be merry before God, we must also have a care to instruct those that are committed to our charge. Mark that for one point. It is not enough for a man to live in the fear of God himself; but the father that hath children, and the master that hath menseruantes and maideseruantes must lead them with him, and there must be one consent in every household, so as both great and small do serve God. For it is an untolerable lewdness, when a man letteth his household play the beasts, so as God is not known among them. And what a thing is it that men should look to be served of their folk, & in the mean while forget God? There is none of us all but he will look to be known for master in his own house: & in the mean while what a pride is it that God should be thrust out of doors? What a thing is it, that we which are but wretched earthwormes should look to have our duties yielded to us, and that God should be defrauded of his? That is the cause why it is said expressly, that men should make merry with their households before God.  
Nevertheless, hereby God meant also to enure his people to humanity. For we see a number of men that can find in their hearts to cram themselves till they burst, & in the mean while pass not though others starve: & it should seem that a whole world were little enough to find one of them. But our Lords will is that there should be courtesy among men, that when the masters have sufficed themselves with meat and drink, they should not be niggardly in giving food & sustenance to such as take peins in their service, but have a care of them. That is a second thing which our lord meant in this text. But now let us pass on.  
After that Moses hath spoken of first-fruits and offerings; he returneth again to Tithes, and treateth more fully of them. Thou shalt not forget the Levite (saith he) which is within thy gates. Every third year shalt thou lay aside the tenth of all thy fruits, and the Levites shall come and gather them, and likewise the widows, the fatherless, and the strangers, that thy God may bless thee in all the works of thy hands. Yesterday I began to tell you that in old time the Tithes were appointed to the Levites, because they served at the altar: & that God would not have them occupied about any such labour, as might hinder them either from teaching the law, or from doing of sacrifice & such other like things. For inasmuch as God had reserved them to that purpose, his will was that they should give themselves wholly thereunto. That was the cause why he exempted them from tilling of the ground, and from such other labours. Besides this, there was also an other reason, which was, that they should have had a portion in the land which was promised to the lineage of Abraham, for there was a whole tribe of them: but God had excluded them from it, & put in two tribes in stead of that one, so as Ephraim and Manasses the sons of joseph made two heads. And so were there twelve portions of that Land. But yet in stead of the Levites ye see that Ephraim succeeded: for Manasses was the firstborn of joseph, & yet was he put after his brother & set in the second place, & made inferior to him. And so were the levites excluded. But yet behoved it them to have their right. And therefore God recompensed them, & like as if a man should give his child a recompense some other way when he would not have him to come to the parting of the inheritance with his brethren, even so stood the case with the Levites. Those were the two chief reasons for the tithes. Nevertheless it was Gods will that the overplus should be divided among the poor & needy. For the levites had not so large a portion given them to make them gluttons & to enrich them above other men: but to the end they should be as deacons to have a care of God's poor folk, and to distribute his alms to his people. Now we see what was the cause of the tithes.  
But it is clean contrariwise in the Popedom, where it is said that by God's Law the tithes are due to the Priests. Although (say I) that their Priests were such as they ought to be, so as they were not the priests of Moloch and of other idols, but that they served God purely: yet were it a gross ignorance to imagine that tithing were an everlasting order set down for all nations to observe. Again it was a flat fraud, in that the Priests being overruled by covetousness, did bear men in hand that the tithes belonged to them by God's law. For the contrary is well known. And their chalendging of that, was at such time as the whole world was corrupted, and men were utterly ignorant of the meaning of the holy scripture. For since the time that Christianity hath begun to flourish, and that there hath been greater soundness of judgement than was before, it hath never been said that Tithes are due to the shepherds, nor to those which have the spiritual government of the Church: but it hath been always orderly observed, that Princes & Lords have taken the tenths: yea & in some places and countries which are less fruitful, they have taken but the Thirtithes or at leastwise but the Twentithes: whereas in other places where the lands are more fruitful, & where there is greater abundance than is ordinarily in other countries, they have taken the tenths. Hereupon the priests and Cleargymen of the Popedom, have taken occasion to finger all things, & to usurp upon all men most wickedly. For they have thundered out their excommunications against such as would not grant them their robbery, so as men were driven to them have their own wills. And then fell they together by the ears among themselves like a sort of cur dogs about a bone. The Monks said, they be ours: the Priests said they were theirs: and to be short, there was nothing but utter disorder among them.  
Yet notwithstanding, we must return again to that which was touched yesterday, and which I am about to rehearse again now presently: which is, that inasmuch as the sacrificing Priests were found at the common charges of the people, in the time of the old Law, it is good reason that the preachers of the Gospel should be maintained likewise at this day, 
1. Cor. 9.14.  as Saint Paul speaketh thereof, howbeit not for his own advantage sake, but to the intent there should not be so great unthankfulness among those which name themselves Christians, as to defraud those of their bodily living, which preach to them the word of life, & bring them the spiritual food of their souls. The thing itself then remaineth still: but that it should be taken up in this kind or in that kind, that is not so: it is not so said by God's Law, and therefore what shall become of Tithes? Let the possession continue still, and let the use of them be amended. That is to say, because men see evidently that Tithes have been wrongfully usurped, and that the parties which hold them in their hands have wrested them by superstition: let us now consider the right use of them. And to say the truth, look how many Priests there are in the Popedom, so many thieves are there. I say not this according to the holy scripture, but according to their own Canons, whereby they be all excommunicated for thieves & robbers. For their Canons command them to part their Church goods in such sort, as the poor have one fourth part of them, and strangers another fourth part. To be short, the one half of the Church goods ought to be bestowed in alms upon the poor and upon strangers. Who says this? Not God's word, (for the Papists make none account of that) but their own Canons have so decreed. Ye see then how all the Bishops, Canons, Pryors, and Abbots in the Popedom are excommunicated everichone from the highest to the lowest, even by their own Canons: so as there is every where most horrible confusion among them, I mean even according to their own orders. But it is not enough for us to condemn them: we must also have an eye to ourselves, and see that the right use of the things which have been dedicated to God, be set up again: And that where any abuse hath been, the same be redressed. And how may that be? We see it was God's will that the poor should be found and maintained by a part of the tithes, that is to say of the offerings which were made in those days. After the same manner must we come to the use of God's Law at this day: and forasmuch as tenths or Twentithes were left even in old time to Princes and chief Lords, and that the same order was set down for the benefit of the Church; Let us consider how it may be employed to the benefit of the Church at this day. It is not meant that such as bear the name of Prelates and Pastors should glut themselves with them: nor that when they have sotted themselves in their pleasures and delights and spent more than needeth in prodigality and idle expenses, they should have wherewith to maintain whoredom and other stumblingblocks, as we see that the Churchgoods' are commonly wasted in such things. For we know that such doings are against the order of nature, and therefore can in no wise be justified by God's word. What is to be done then? Let the possession remain quietly, and in the mean while let men return them to their right use. Let them be maintained whom God hath commanded to be maintained. And let the things be continued which are requisite for the well ordering of the Church. Moreover, Let the poor and needy be pitied; Let men know them to be the takers up of God's rents; 
Hebr. 13.16  and that it is an acceptable kind of sacrifice unto him when such are relieved as aught to be succoured. After that manner we may justly condemn the Papists at this day, yea and take them for Churchrobbers and thieves, by reason of their wrongful chalendging of the things to themselves which belong not to them. And we on our side shall not be condemned for the like, if we run back to Gods will, and dispose the Church goods in such wise, as the poor be not defrauded of them, but that such almsdeeds be done with them, as the necessity of those be relieved whom God commandeth us to secure, and whom he offereth us as in his own stead, according to this saying of his, that look whatsoever we do to the poor, he taketh it as done to himself. Sith it is so, 
Matt. 6.4 & 25.40.  let us follow that rule. For we see how this lesson is greatly for our behoof nowadays, and how we may put the same in ure.  
Let us mark well then, that it is not only said that the Levites shall come and gather up their right; but also it is added that the widows, the fatherless & the strangers shallbe sustained likewise. Yea verily: Albeit that the strangers were not some times of the body of the Israelites, nor of their religion: yet was it Gods will that they should be pitied. Not to nourish any silth & uncleanness thereby; (for if folk might have resorted thither from all nations, and have dwelled there, it had been the next way to have turned the people away unto wickedness:) but it served for travelers, & for such as had intercourse of merchandise with them, whom Gods will was to have succoured when they fell into any adversity. Now seeing that the Israelites were to relieve those that were not so near neighbours unto them: what ought we to do to our brethren, and to such as are all of lemma selfsame faith and Religion with us? If we shake them off & suffer them to pine away for poverty, how greatly shall we be to blame, seeing that God commendeth unto us the poor strangers, yea even which have no acquaintance with us in the serving of the true God?  
But howsoever the case stand, let us remember in general, that of the goods which were consecrated in those days unto God, part was to be employed not only upon the Priests and Levites, but also upon the relief of the poor, so as it behoved them to have a part with the priests so far forth as the tenths would yield. What is to be done then nowadays? Forasmuch as the Ceremony of bringing of our free-will offerings to a place chosen for that purpose is done away, if we intent to offer such sacrifices as may be acceptable to GOD, every of us must do almsdeeds according to his ability, and think thus with himself: Go too, my God hath given me change of meats, I eat one kind of porridge to day and another kind to morrow, and yet might I content myself all my life long with bread and water. But God of his bounteousness giveth me moreover what meats soever I like of best, yea and change of them also; so as if I be weary of one meat, I may take another according to my ability. Seeing then that he dealeth so with me, what an unthankfulness is it for me to despise him that showeth himself so liberal towards me? 
job. 3 5.6. Psal. 16.2.  True it is that our so doing is neither here nor there (as they say,) in respect of God: the service that we do him doth neither amend him nor appair him: but he giveth us the poor among us, to be succoured at our hands, to the end that none of us should so glut himself by cramming his own belly, as to despise others that are in necessity, but that we should be well advised to make an offering unto God of the things that he hath put into our hands, and that the same might become holy by that means. Not that we should pay it as a ransom to God: but that the acknowledgement which we make unto him in having compassion upon our poor needy brethren, is as though our Lord should allow of our eating and drinking, saying thus: Now is all lawful for you, I like well of it, I give it unto you; and that is because ye honour me in doing almsdeeds to such as are in poverty. Thus ye see what every man hath to bear in mind as in his own peculiar and private behalf.  
Howbeit, for common orders sake, because there are revenues appointed to the Church, as I have touched afore: let us beware that they be not abused by being devoured I wot not how, or that they be not misspent about worldly matters. For men are always given to cantle out the poor folks morsels as short as can be, and it seemeth to them that whatsoever is bestowed in hospitality, is lost. O (say they) we must lock up, we must spare, we must play the good husbands: but cursed be that good husbandry which regardeth not the welbestowing of a man's goods. Therefore let us have an eye to the disposing of the things which GOD offereth unto us, and whereas there have been abuse and superstition, let us understand that all aught to be brought back again to their right use: and that although the ceremonies continue not still; yet notwithstanding GOD will not be mocked: but that this principle must always stand in force, namely, that whatsoever hath been dedicated to GOD, must be distributed accordingly. Now there was also a tithing of the tithes, whereof I cannot but say some what. For after that the general tithes were taken up, the high priests took their tenths thereof, and afterward laid out a tenth part for the poor. Forasmuch as this third tithing was not intended by God, but proceeded of the covetousness of the Levites who could have found in their hearts to have ●aked all to themselves: it was meet that they should be restrained. And after the same manner, the Pope's Canons that I spoke of, were made of purpose because men saw the Church goods devoured by the Priests, by reason whereof it behoved them to be bridled. The tithes therefore were parted in such sort, as the poor might have their portion, and not be defrauded of the right that was assigned unto them. But (as I said) we need not as now to stand sifting of these things by percelmeale: it is enough for us that we have the meaning of the Law▪ and that we know wherein the abuse rested, to the end we may retain the right use of them still.  
Now it is said consequently, That the Lord● thy God may bless thee in all the works of thy hands. In this text we have two things to mark. The one is that all our Labour would be to no purpose, if God of his mere grace did not prosper it. Let that serve for one point. Another is, that if we will have God to further us, we must honour him with the goods which he giveth us, by using them in such wise as he commandeth us. For if he be defrauded of his right, he can soon bereave us of his blessing, so as we shall be dispurueied and stripped out of all things; and when we think ourselves to have abundance of all things at will, he will make it to vanish away to less than nothing. Those be the two things which we have to bear in mind. As touching the first, let us bear in mind that men are commanded to travel for their living, 
 and that such as do take pains shall be maintained by their labour. But yet must not men say. It is mine own policy, it is the labour of mine own hands that hath gotten me this or that, as we have seen in the eight chapter, 
 where God fed his people forty years with Manna, to make them to know that when they were come into the land of Chanaan, albeit that they tilled the ground, gathered the grapes, and reaped down the corn; yet they should not imagine that their living proceeded from elsewhere than from God's mere goodness who blessed them. 
Psa. 〈…〉  And that is the cause why it is said in the psalm, that we may well rise early and go to bed late, and eat our bread with sorrow; & yet notwithstanding all shall go to decay, and God shall hold us under foot, until we be sure of his blessing.  
True it is that God doth oftentimes multiply the goods of the wicked, & of such as live altogether by extortion, deceit & thievery: we see that such kind of men may well enrich themselves, and God beareth with such things to blind their eyes the more with their riches, that they may be as a poison to them, and as a bait to choke them withal. For inasmuch as they imagine that they can enrich themselves whether God will or no: he letteth them do so, yea and he giveth them riches as if he should say, Gather till ye burst: yet shall it not turn to your sustenance, but it shallbe as a poison to kill you, as I said afore. For when men enrich themselves after that fashion by wicked practices, we see what comes of it in the end. God's wrath lighteth upon them, and they be tormented all their life long: and when they look to enjoy the goods that they have gathered together, God's curse doth so utter itself upon them, that they cannot do themselves any good with them: insomuch that although they have their garners & storehouses full fraught, and their bags full of money; yet doth God send them diseases or such other afflictions, by which he holdeth them as it were upon the torture or rack; as if he should say: What hast thou done thou wretched creature? Thou hast offended me all the time of thy life, and yet hast thou borne thyself in hand that all should go well with thee if thou mightest heap up riches enough. But thou must now be made to know, that all thy raking up of the riches which thou canst not enjoy, will stand thee in no steed. Thus ye see what reward they have which will needs enrich themselves as it were in despite of God: insomuch that all their scrapings to themselves on all hands by unlawful means, are but as cords to snare their children withal, as experience showeth. And therefore let us be thoroughly persuaded in ourselves, that if we will prosper, the only blessing of God must suffice us though we have not all things at wil When we have taken never so much pains, yet must we not trust in the strength of our own hands, nor be so blinded with fond presumption as to say, I am an able man, I am politic & can take pains. But let every man refer himself to God, knowing that it is he which giveth him sustenance. And although I take never so much pains to get my living: yet must I have it at his hand, and when I have asked my ordinary bread to day, I must do the like to morrow too, and yield myself to the will of him that giveth it me. Thus much concerning the first point, where mention is made of God's blessing of the works of men's hands. And therewithal let us call to mind what hath been declared thereof more at large heretofore, where our Lord willeth men to consider how it is only he that beareth the sway in making our labours to prosper. Let that serve for one point.  
And now let us come to the second point: which is, that if we desire to be partakers of God's blessing, we must first yield him his right: for if he be defrauded of it, he will revenge it upon us. 
〈◊〉 3.8. & ●●  And that is the cause why he saith by his Prophet, Do ye complain that ye be afflicted? Consider the cause, saith he. Ye have defrauded me. Whereof? Of my Tithes, first-fruits, and all other things. Ye bear yourselves in hand that ye increase yourselves greatly by robbing of me, and that ye gain much by defrauding me of my right. The people of Israel were so wirlesse, that they stole the tithes; or if they tithed, they did it but by halves: and likewise of their first-fruits, in steed of making good fulsome sheaves and bundles unto God, they gelded them and made them very thin and lank: and yet these miserable wretches bore themselves in hand that they benefited themselves greatly by laying up some little quantity more than they ought to have done. Contrariwise our Lord saith unto them: Go to sirs, should ye have either tithes, or first-fruits, or any crop at all, but by my blessing? And think ye that your filching away of any of the things that belong to me, shall boot you? No no: ye must needs be wasted and die for hunger by reason of your unthankfulness. Therefore let us learn to yield God the things which he reserveth to himself: and then will he bless us. As how? When we be to be sustained, the first-fruits that God requireth of us, are that we should wait upon him, and sue to his mere gracious goodness for all things requisite to the maintenance of this flightful life. And afterward when he hath given us whereon to live, we must use the same soberly, that our life being ruled after that fashion, may be as another sacrifice to him, and consequently that we give our neighbour's part with us. Let such as have wherewith impart to the poor that want: and let every man beware that he filch away none other men's goods, and let us be contented with our competent food and raiment as God listeth to bestow upon us: and in so doing we shallbe blessed at his hand. But what? Our distrustfulness, our excess, and our unsatiable lust's cause God to withdraw his blessing from us, and that we are, as it were dried up. Also it is seen that in stead of going forward we go backward▪ and what do we thereupon? Such as have plenty can no skill to use it according to God's ordinance, and to be thankful to him for the abundance which he sendeth them, but they would still have more & more. O say they, this is not enough for me, & though it be enough for me, yet it is not enough for my children. And so we fall to gathering of more & more. But to consider how we come by it, and whether it be lawful before God or no, we never hearken after it: we go to it by hook and by crook, and we never think that we shall come to a reckoning for it before God. To this point (I say) are we come nowadays. And therefore it is no wonder though we feel no blessing of God, but that we be feign to be set besides it. Again we may see hereby how cold and faint our prayers are: for our ask of our daily bread at God's hand is but from the teeth outward: and therefore it is good reason that we should receive as scant and slender fruit as appeareth that we do. Wherefore let us mark, that if we intend to feel God's blessing, and that he should continue the same towards us; we must offer up ourselves in sacrifice, and all that ever he giveth us, so as all may be wholly dedicated unto him. And when we see the use that he alloweth of, let every of us behave himself thereafter, that God may be glorified by us as his intent is to be.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to grant us the grace to come to him with humility, sorry for provoking him so many ways as we do without ceasing; and to vouchsafe so to bury our offences, as we press into the presence of his majesty by means of our Lord jesus Christ, to be guided by his holy spirit, and to be confirmed more and more in this; that he holdeth and avoweth us for his children. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth etc.   

On Friday the xxv. of October. 1555. The XCiij. Sermon which is the first upon the fifteenth Chapter.  
AT the term of seven years thou shalt make a year of Freedom.  
2 And the manner of the freedom shall be after this sort. Every creditor shall release the debt of his hand which he hath lent unto his neighbour, and he shall not constrain his neighbour nor his brother: for it is called the year of the Lords release.  
3 Thou mayst compel a stranger, but as for thy brother, forgive him.  
4 In any wise let there be no poor body among you: for the Lord will bless thee in the Land which the Lord thy God giveth thee for an heritage to possess,  
5 Yea if thou obey the voice of the Lord thy God in keeping and performing all his commandments which I command thee this day.  
6 For the Lord thy God will bless thee, as he hath promised, so as thou shalt lend unto many folk, and not borrow of any. Thou shalt reign over many Nations, and they shall not reign over thee.  
WE have here a Law for the releasing of such as were indebted. Now we know that GOD governed the Iewes according to their own rudeness, insomuch that he granted them a toleration in many things because they were a people hard to be ruled. Yet notwithstanding he ceased not by all manner of means to allure them to gentleness, to the end that no man should grieve his neighbour beyond measure, nor use too extreme rigour, nor deal cruelly one with another. That is the mark which the Law shooteth at which I have read here presently; so as ye must understand that it was not Lawful for them to press any man with his debts in the seventh year. And it hath been thought that in this place Moses commanded the clear forgiving of all debts the seventh year. But in that supposal is no reason at all. For if debts had been quite and clean released: much more reason had it been that such persons as had yielded themselves into bondage for the discharge of their debts, should have been released: for we know that the freedom of men's persons is much more acceptable, than the releasing of a debt of money. Must a poor man be held as a slave and make it good with his body because he hath not wherewith to pay that he oweth: and shall he be released which keepeth the money still in his purse, or else useth some odd by shift, so as he abideth freely at home in his own house? That were no upright dealing. But the case stood so among the jews, 
Le●●●. 25. ●● 39  that such as yielded themselves into bondage for the discharge of their debts, were not set at liberty again till the year of jubilee which was the fiftieth year. Therefore it followeth that here is not meant the clear release of all debts. For that had been the way to have procured more disorder, rather than to have set down a rule of courtesy and gentleness. For no man would ever have lent any money the sixth year. Again, men would have been the more hasty in calling for their debts, so as their debtors should have been much less privileged than if there had been no release at all. Also there are other reasons which are very sufficient; insomuch that every man should have been driven to sell his own house and land. To be short, it is not to be doubted but that God's intent here, was to command no more but that the seventh year should be privileged. And hereby it appeareth that such as have interpreted the seventh years compass to be the seventh years end, have been too grossly overseen. For the making of this law was in respect that the seventh year should be a year of solemn rest. Like as God had reserved one day in every week to be holy to himself: so also was it his will that every seventh year should be a high solemnity, so as the ground should not be tilled that year. The Land of jury was batling enough to have borne all years, that is to say, men might have tilled and sowed the ground every year saving the seventh year. And that year was spared, not for fear least men should have worn away the heart of the soil too near: but to the end that the people should enure themselves continually to the day of rest, because it contained the chief point of the Law, that is to wit, that men ought to gather their wits to them, to give themselves wholly to the minding of God's benefits, whereby it is showed them that they should renounce themselves, and refer themselves wholly to his holy spirit, to be so governed by him, as that their affections and thoughts may no more overmaster them. And indeed, because the jews did break the day of rest, and the Prophets could not win them to yield to that which was commanded them: our Lord saith that he would punish them in such sort, that sith they would not, the Land should take rest for them. 
Le●i●. 26.34 31. & jer. 17.27. & Ezec. 20.13  Forasmuch as you (saith he) will not keep the Saboth days accordingly as I have ordained in my Law: I will shortly find out one that shall observe my Law, and that shall be the Land itself. For ye shallbe driven out of it, and none shall be left in it to manure it; all the Sabothes that have been broken must be put into a reckoning, that they may be recompensed again. Threescore and ten years were the people banished out of it. And look how many commandments there are, so many tokens were there continually of the solemn restingtimes'. What restingtimes'? Not every seventh day, or every seventh year only: but for the space of seventy years together was the Land to take rest. Ye see then that this seventh year was a confirmation of the fourth commandment of the law, that is to wit, of keeping holy the seventh day. For in that year (as I said) men tilled not the ground. And why? To the end that folk should have the better leisure to give themselves to the serving of God, and be not so much letted by their business, as indeed they had the more liberty to mind this lesson, and to be well instructed in the doctrine of God. And for the same cause also was it commanded, that the book of the Law should be read openly every seventh year at the feast of Tabernacles, as we shall see hereafter in the one and thirtieth Chapter.  
Now that we have God's meaning, which is that his ordaining of the seventh year was to the end that the people should have some easement: let us assure ourselves that the saboth day was not enjoined without cause. Not only to give men to understand that our Lord had forbidden that any man should be sued for his dets that year (for that was likewise done every week): but also to avow the thing which we see objected in the eight and fiftieth of Esay, 
Esa. 58.3.  against such as through hypocrisy observed the feast, but yet ceased not any whit the more to sue for their debts. Verily I am much beholden to you, saith the Lord: for ye say ye have fasted, and observed my Ceremonies. But yet is all that ever ye have done, nothing worth: for the very substance of it wanteth; whereas ye should be pitiful to your neighbours, ye do nothing else but fleece them and persecute them to the uttermost. And surely that is a goodly observing of the Saboth. Therefore do I renounce you, and I disavow all your doings, saith the Lord.  
So then, we have here the end of the Law that is set down here, and also the thing which the same commandeth. For like as God meant not that men should plead the seventh day, to the end they might be the better drawn to observe that feast, which was to gather men to God, and to cause them to rest in him: so meant he also concerning the seventh year: namely that the jews should give themselves to upright dealing: insomuch that if it were not lawful to gather the fruits of the earth, and that the fruits which grew without tilth were common, 
levit. 25. ●.  so as the poor which had no possessions were partakers of them: it was much more reason that if a man were overpinched, he should not be pursued with rigour of Law. But in the year of jubilee, which was every fiftieth year; there was a greater freedom, and such a one as extended much further. 
Levi. 25.38  For if a man were in bondage, he was then made free, unless it were that he liked so well of his master, that he bond himself to be his slave for ever as long as he lived. Afterward, all possessions returned home again. 
levit. 25.29.30.  True it is that the houses in Cities could not revert again, unless the sellers of them redeemed them within a year. But as for Farms, and other possessions in the country; the purchaser was to convey them back again at the fiftieth year, so as they returned home again to their former owners. And according to the nearness or farnesse of the year of jubilee, men sold their possessions the dearer or the cheaper: insomuch that the lands so purchased were released again within thirty, twenty, or ten years after the purchasing of them. And of this dealing there was one special reason; which was that God having divided the Land of Canaan by lot, intended to have it continue in that order for ever, to the end that men's possessions should not be intermingled together.  
And he saith expressly, Other Nations possess their lands in feesimple: but I hold you as my farmers. 
levit. 25.23  I will not have you to be as owners, so as ye might say this is mine: neither shall ye be as purchasers of the Land at my hand; ye shall have as it were but a sojourning place in it for a time, and ye shall be but as a Farmer under a master. Lo here the cause why our Lords will was that the possessions should return to the fi●st owners again. But as for that which is spoken here, concerneth but the seventh year, at which time every man ought to be released, and no man ought to sew his debtors, yet every man ought to retain his own right nevertheless still. For God's meaning was not that he which had lent money should lose it, so as he should have no means to recover his debt again: (for so should one man have rob another of his substance; and the untrusty merchant that had wasted his goods in riot and excess at his ease without care, should have laughed his creditor to scorn as soon as the seventh year were come, which had been a great disorder, and would have caused unthrifts to have become the worse): but God's intent was only that there should a kind of respite be given, that the poorer sort might not be pinched out of measure.  
But now let us return to that which is set down in the text. In the seventh year there shall be a Forgiving, that is to say, a forbearing or a giving of further respite. He meaneth not that there should be a clear acquittal or releasing for ever: but only that he which had lent money, should not challenge his debt out of hand, nor be so greedy and hasty as to seek it by suit of Law that year. And he speaketh expressly of the end of the year, to show that this forbearing or respitting should not only be at the beginning of the year, but even throughout to the seventh years end. And here God meant to bound his Law according to the circumstance: that is to say, because the seventh year was a kind of resting time as well as the seventh day was; therefore our Lords will was that the same should be observed. Therefore saith he, at the term: howbeit not to signify the end of the year, but to betoken the continuance of the time appointed by the Law. You shall give a respite saith he, and the manner thereof shall be thus: If any man own thee aught, thou shalt not constrain him, at leastwise for the debt of thy hand. As if he had said, thou shalt not take the thing by force, but shalt rather forbear the debt. And why so? For this forbearing cometh specially of God: that is to say, God reserveth that year specially to himself, and he will have it openly proclaimed as it was indeed, and he will have the order thereof to be kept.  
He addeth, In any wise let there be no poor body among you. This speech is somewhat dark, because the first word that Moses useth, signifieth Nothing, or it is not at all: and sometimes when it is joined with another word, (as it is in this place,) it betokeneth except that, or saving that. And for that cause some men understand that our Lord setteth down an exception here, namely so there were no poor folks. For if the debtors were rich, they might always be well contented to pay. But the poorer sort were to be borne with, and to have some easement; the vexing of whom after that sort, was a kind of sucking of their blood, and a drawing of the marrow out of their bones. Again the seventh years respite was as a mean for them to gather somewhat towards their discharge.  
Moreover there was the more cause why the poor should be borne withal the seventh year, the ground was not tilled that year, and therefore Corn might become the dearer by reason that there was no gathering of any thing that year. For it was not with them in those days as it is with us in these days, that when one piece of ground lay fallow, as they say, another piece was with corn, so as they might have a crop every year one after another wherewith to find themselves. In the Land of jewrie they gathered not so much as one kernel of wheat, Oats, or other kind of grain in the seventh year, neither was it lawful for them to till the ground that year: by reason whereof the poorer sort had much ado to get their living by their ●abour and travel. That was the cause why some have taken it to be as an exception when our Lord said, if peradventure you have no poor among you. Well may ye demand your dets of such as are wealthy and well able to pay; but beware that ye pinch not your neighbours that are behind hand. Othersome take it thus, So as there be no poor among you; that is to say, deal in such wise as no man be brought under foot by you, but that the poor and meaner sort may live with the rich: and let no man be so greedily minded as to put things out of order by his excess, like the great fishes that eat up the smaller fishes: Take heed that ye use no such cruelness towards your neighbours. Also a man might take the said word as betokening Nothing; as though our Lord had spoken after our common manner and said, No, no, there must be no poor among you. But as for the meaning of the Law, it is certain enough to us, which thing ought to suffice us, and it is all that we should look for.  
Therefore let us understand that our lords intent was to say here in few words, that men ought to behave themselves so friendly, as no man were oppressed, and that although it lie not in men to let that there should not be both poor and rich among them: yet they should so deal as the poorer sort were not trodden underfoot. For we see that such as are wealthy do lay their snares, and catch whatsoever they can come by, so as the poorer sort dare not come near them: and if they get but the value of a pin at their hands, they fleece them of it by and by again. Therefore it was our lords intent to provide a remedy for that mischief among his people. Now remaineth that we apply this matter to our own behoof. True it is that this order belonged peculiarly to the jews: but yet doth it concern us also: namely that we should not vex them out of measure, which are indebted unto us. And it may well be among those that bear the name of Christians, that they will not go to law upon the Sabbath day: and the reason is, that upon that day every man ought to have leisure to withdraw himself to Godward, to mind his works, that we may all of us be provoked to serve and honour him. For, all our life long we ought to give ourselves to praying and supplication. Nevertheless common meetings are made that men may hear the common doctrine of salvation, and it is good reason that on the Sabbath day all other cares and thoughts should be laid aside. Notwithstanding let us take good heed that we keep not the single Ceremony only, but also the intent of God therewithal, which is, that our neighbours be not so vexed by us, as they may have occasion to despise God, and to be cast into despair. For our Lord will have us give such respite as the poor may not be over grieved. We see how he saith in other places, that we must not take a poor man's mattress from under him: 
Exod. 22.26 27.  As for example, when a man hath broken payment, if he bring his bed to lay to gauge, our Lord forbiddeth the taking thereof, and likewise the taking of a poor man's raiment which he hath need of to wear. For if he be a cold (saith he) and thou keepest his bed from him, although he speak never a word, yet shall his sides curse thee, because thou be'st so hardhearted that thou hast no pity of him when thou seest him afflicted in his body. And albeit that the poor man be patiented in his adversity, yet doth God in heaven consider thy cruelty, and in the end he will revenge it. Contrariwise he that giveth his poor neighbour his gage again, and is so pitiful towards him that he cannot find in his heart to see him endure necessity: although the party so relieved do play the Churl, and regard not the good that hath been done unto him: yet shall he have his good deed to answer for him before me, 
〈◊〉. 24.12  saith the Lord.  
Ye see then that we must be kindhearted both generally and particularly as time requireth. As how? If there come a year of dearth, many men will seek to enrich themselves by it, and they bear themselves in hand, that it is a time even for their own tooth: and it is a thing too much used nowadays, as it hath been at all times heretofore: and would God we could forget it. But we shall see a number that lie in wait like scouts or spies, and if there come a dear year, O say they, this serves well to make me rich; when as in very deed it is the time wherein they should open their bowels to have compassion of such as are in necessity. We see that poor folk have much ado to maintain themselves though they be succoured: yea and such as heretofore have been able to live in their own houses without being pinched over near, are now driven to borrow. And why is that? They have their ordinary earnings as before: but corn and wine are at such excessive prices, that they be not able to buy them; every man shrinks away and holds himself short. And as for the rich man that hath wherewith to live, his mind is upon nothing else but how he may enrich himself, O (saith he) this is a fat year for me, for it is a lean year for all others. Alas, here is a wretched regard. So then let us learn that our lords meaning by this Law is not that we should forbear to relieve such as are (as ye would say) windshaken already: but that if we see a man that hath much ado to maintain himself, we should not run upon him to overthrow him altogether. As how? If I see a man a little behind hand, and I have a mind to some cornegrounde or vineyard of his; lo he is in fit case for my purpose: and if I take him at the vantage, he is undone by it, & it is unpossible for him to scape utter ruin. And when a man having that regard to selfeprofite, endeavoureth to catch away the poor man's possessions; surely although there were no Law of God at all: yet doth even natural equity condemn it. But here our Lord showeth us his will, which is, that whensoever we see any man distressed, we should spare him so much the more, until he have some means to recover himself again; and that we should not lie in wait to catch from him at every occasion that is offered to further the matter: but rather that we should use such uprightness as to say, If I bear with him he will pay me one time or other, I see he is willing enough, I see he would pay me mine own and do as much for me if he were not overpressed otherwise; and seeing I know him to be such a one, shall I now set upon him with rigour? That were even as much as though I would cut asunder his hamstringes that he might be able to go no further. I see he is scarce able to draw his legs after him, and therefore if I should fall to cutting of his sinews asunder, and so fell him down altogether; if he be utterly overthrown for want of lending him my helping hand at his need, am not I the cause thereof? Shall not his poverty cry out for vengeance against me unto God?  
Now we see how this Law served as a policy among the jews, and yet nevertheless that it showeth us Gods will at this day, because it teacheth us to bear with the poor and needy. To be short, let us mark that our sparing of the poor after that fashion, is an acceptable sacrifice to God, and that after the same manner, he will accept all other services that we do unto him: where as if we perform never so many Ceremonies, and in the mean while have no equity nor upright meaning in us, we do but provoke God's wrath according to the saying of the Prophet Esay which I have alleged already. If we resort to sermons, and show ourselves to have never so great zeal and good will to God's word; and yet for all that, every of us do practise wicked devices to overthrow our neighbours, so as we seek to devour one another like dogs and cats: our Lord shallbe much beholding to us for giving ear to his sayings, when in the mean while we make none account of the keeping of them. Nay contrariwise, let us consider that our coming hither is to be induced to brotherly love, so as the rich may bear with the poor, and that where any poverty is among us, they may be so provided for as they may still come forward, and be so comforted as they may eat the bread which God giveth them, with thanksgiving, and not be driven to despair, nor the name of God be thereby blasphemed. And we must not tarry till the time of forbearing be proclaimed by the sound of a trumpet: but we must hold ourselves contented with God's loud crying out unto us from day to day. And this word must sound into our hearts: By which God requireth that we should so partake with our neighbours that they should no manner of way be grieved by us: Again we must not look for a seventh year, because we must have at this present a continual rest: Seeing that God hath rid us from the old bondage of the law; and therefore he will have us to rest ourselves all our life long in him: let us therefore give rest to our neighbours, so as they may be relieved and not have any occasion of heartburning against us for our despising and rejecting of them; but that the fatherly love which God showeth towards us, may be as a band to tie us together in brotherly good will as members of one body, so as no man do misuse his brother any more than the hand would misuse the foot, because it would turn to the hurt of itself. And therefore let us have the same consideration of ourselves one towards another. Now let us proceed to that which God addeth.  
He saith that his blessing shallbe upon the people, so as they shall all prosper, and have wherewith to lend, & not be driven to borrow: and that they shall reign over many Nations, and no Nation shall reign over them. The cause why our Lord addeth this promise, is to confirm the law. And at a word (as I have said heretofore) albeit that our Lord might command after a precise manner: yet doth he apply himself to us, endeavouring to win us to him, that we should obey him with a free heart, and not go to work by compulsion and constraint. Ye see then that the thing which he requireth of us, is that we should offer him freewilofferings as they term them. 
Psal. 54.8.  But let us mark that the upright dealing which we have treated of, served but only for the jews. And therefore this promise, I will bless you, answereth thereunto. For it was lawful for the jews to pursue strangers, such as were not circumcised. After that manner ment Moses. But if any strangers received the law of Moses, they were privileged, as being of the body of the jewish people. But as for them that worshipped not the God of Israel, & were among them but only in way of traffic or for some other affairs: they enjoyed not the benefit of this law whereby the sewing of men for det was forbidden. And the reason thereof was that they kept not the Sabbath for any devotions sake. True it is that they were fain to rest themselves whether they would or no; it was not lawful for them in any wise to work; they were driven to submit themselves to God's ordinance: but yet in the mean while they had no desire to serve the God of Israel. And therefore they were not to be spared as in respect of common policy. But now that God's grace is shed forth every where, we must not make any more difference between jew and Gentile. For (as saith Saint Paul) our Lord jesus Christ hath broken down the partition wall, 
Eph. 〈…〉  to the end that being adopted of God for his children, we should maintain brotherly unity among ourselves, and every of us acknowledge his neighbour to be as his brother.  
And as touching this promise, it was restrained for that time to the people of Israel. But nowadays, forasmuch as God's promises are common to all men because he hath showed himself to be the father indifferently of all men: let us understand that our Lord declareth here in general, that if we fear him and keep his commandments, he will bless us and make us to prosper: And this promise must be referred to the circumstance of the place. For we see how covetousness provoketh us to catch what we can from our neighbours, because we be ever afraid of want. O (say we) If I may not have mine own, what a thing were it? True it is that our Lord doth indeed permit every man to have his right: but yet must not every man be so given over to himself and to his own profit, that he should have no regard to spare those whom he holdeth as his underlings. For whosoever hath no regard of him that standeth at his mercy; surely he can find in his heart, not only to live upon the party's labour, but also even to suck his blood. If I bereave a man of the mean whereby he should follow his little trade, so as he is brought utterly under foot: it is all one as if I maimed him in his body, so as I made him to pine away all his life after. So then let us mark well, that as touching this promise, our Lord had an eye to the eagerness which every of us hath to draw to himself. And why do we so? Because we be afraid lest we should want. And therefore our Lord saith, No, make more account of my blessing than of all that ever ye can gather. When ye have used all the craft and force ye can devise to fish to yourselves by hook & by crook, and when ye have gathered never so huge a heap of goods together all that shall not boot you so much as my blessing, that I multiply you and give you so much as shall suffice to maintain you withal. And although ye have not so great store of things at once, as you could find in your hearts to wish: yet will I make the things available which ye have in your hands. And if it be but little, yet shall it be so enlarged, that ye shall live at your case, Now we see what Gods meaning is.  
And therefore whensoever we be tempted by unbelief to catch other men's goods; Let us bethink ourselves thus: howenowe? Shall we become rich in despite of God? At whose hand have we our living? Have we it not of his mere liberality? Now he hath not promised his blessing to any other than to such as walk in integrity, and do so bear with their neighbours, that they trample them not under their feet through overgreat rigour. But if I will needs enrich myself by hook and by crook; then do I spite God and provoke his wrath against me; and what hope is there then that God will bless me? Nay rather his horrible curse must needs light upon me. Therefore let us think advisedly upon these things. And that we may so do, Let us consider how it is he that giveth wherewith to find and feed us, and that he must be feign to preserve the things that he hath given us, and to make them available for our use; or otherwise we may well do what we can, and troth up and down; but all shall be but lost labour. God (say I) must be feign to open his hand to give us wherewith to live. And when he hath once given it, he must also maintain it. For it might slip away from us every minute of an hour, if he should not make us to enjoy still the things that he hath given us. Thirdly he must also be feign to give us the mean to it, and to turn the things to our benefit which he hath put into our hands. For if we put them to any other use, we shall wonder to see how they shall come to nought. And why? Because God's blessing faileth us. Ye see then how the thing which we have to consider when our flesh is so froward as to provoke us to grieve our neighbours; is that we must think thus with ourselves; yea, but what shall I gain in the end when God is against me? Sure I am that I ought to think myself beholden to him for all things: and though I had all the world under my wing: yet were it nothing worth unless God blessed me. Sith it is so, I must have an eye to him, and be think me well how I may obtain his blessing by enlarging my heart towards my neighbours after his example, who showeth himself so liberal towards me.  
And Saint Paul giveth the selfsame admonition, not only to cause us to spare those that are in our debt: but also to induce us to do almsdeeds, and to secure the needy: for he sendeth us to him that giveth us seed to sow. Come on sirs, (saith he): 
●. Cor. 9.10.  think ye that ye have lost your labour when ye have compassion upon the poor, and bestow alms upon them? No no: no more than the husbandman that layeth his seed into the ground; for he looketh to reap his crop again at Haruestime. Therefore when ye do almsdeeds, 
〈◊〉 6.4.  ye sow: and your God avoweth that he receiveth with his own hand, whatsoever ye give to the poor, yea and that he will make it to return every whit of it to your own benefit, so as ye shall reap fruit of it, not only at that great harvest time which shallbe at the last day; but also even in this transitory; your God will make you to perceive that your almsdeeds are acceptable to him, and you shallbe so much the more increased by them. And for proof thereof (saith he) is it not he that giveth the Corn every year to sow? When the husbandman hath sowed his ground, how could he sow it again the next year, unless God gave it a head again? Consider then that when God giveth you wherewith to do almsdeeds, it is to the intent to make it fruitful to you. It is all one as if he should give you seed in your hand and say, that if ye intend to gather fruit of it, ye must first cast it into the ground. Will the husbandman keep his corn still in his Garner? Will he leave his Land unsown for fear of bestowing some quantity of grain upon it? Even so when ye see an unsown ground, that is to say a poor neighbour whom God offereth unto you, leave him not unsown still, but be freehearted towards him, and God will not suffer the seed to be lost which ye have bestowed upon him, but will make it to yield ye fruit out of hand. And so ye see whereunto the promise that is set down here tendeth, namely Your God will multiply you in the Land which he hath promised you.  
Hear Moses did put the people expressly in mind that their having of the Land of Chanaan was of God's gift. As if he should say, whence come the goods that ye have, but out of the earth? And is that Land yours? No verily, not as in feesimple. Ye have it but as bailiffs. Your God will be known continually to be the Lord and master of it. Seeing then that he betaketh the Land unto you, may he not at leastwise require some of the fruit thereof at your hands? And that is done when you be pitiful towards the poor. That is the thing which Moses had respect unto, when he said, This land hath been promised you, and your God will give it you in possession. True it is that at this day we have not the Land of Chanaan as the jews had: but yet wheresoever we live, we be harboured there as it were by the hand of God, and it is he that findeth us. Seeing then that we have our life and all things else of him, let us know that it is good reason that we should comfort our neighbours, and that we should use compassion towards them in bearing with them, at leastwise if we will have God to continue his well-doing towards us. To be short whensoever we be not sufficiently stirred up to refer ourselves to the blessing of God; let us repair to the things which we know by experience. Men cannot find in their hearts to trust unto God, but rather are carried away and inflamed with their own wicked lusts, deceits, and lewd practices, so as they pass not how they come by things so they have them. But when we behave ourselves after that lewd fashion, and pass not for the blessing of God as we ought to do: Let us come to the exhortation that Moses maketh in this place to us; namely, that if I have nothing of mine own, I hold all things of my God. And seeing it is so that he hath fed me and maintained me unto this day: should I not put myself still into his hand? Though I had a thousand times more than I have, yet would it soon be swallowed up: but if I have very little yea and yet less, my God who hath not failed me unto this hour, will continue his blessing still, and that ought to suffice me. Seeing then that experience (which is the schoolemistres of fools as they say) showeth us how strong God's blessing is: are we not too lewd if we follow not the thing that is told us in this text, that is to wit, if we have not pity upon our poor brethren, seeing we have his promise, the performance whereof we have had accomplished by effect? That is the point wherein God will have a trial of the love that we bear to him. Now he saith that mercy is more worth than all the sacrifices in the world: 
O●ee. 6.6. Matt. 7.13. & 12.7.  and therefore he will have us to honour him the way, that is to say by pitying of our poor brethren, by succouring them, and by bearing with them when it lieth in our power to trouble them: assuring ourselves that God accepteth the things that are so done to our neighbours for his sake. And he will not only show himself liberal towards us by making us to feel the fruit of our Almesdeeds; but he will also continually increase his benefits upon us, in such sort that by means thereof we shall have continual cause to bless him and to glorify his holy name.  
And now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to wipe them out, so as they may not hinder us from being received at his hand: and that if he make us to feel his favour even in this corruptible life, we may much more be environed round about with all his spiritual benefits, that we may so grow in them more and more, as we may not be held back by the brittle things of this world, but rather so use them as we may keep on our way still, and communicate together after such a sort, as it may be to the exercising of the faith which we have in God, and in his pure doctrine, and for the confirming of us in the hope which we have of the heritage of heaven, so as we may tend ever thitherward, as we be daily called thither by the preaching of his word. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth etc.   

On Saturday the xxuj. of October. 1555. The XCiiij. Sermon which is the second upon the fifteenth Chapter.  
7 If a brother of thine become poor within any of the gates in the Land which the Lord thy God giveth thee, thou shalt not harden thy heart nor shut thy hand from thy brother that is poor.  
8 But thou shalt open thy hand bountifully, and lend him sufficiently for his need wherewith he is pinched.  
9 Beware that there be no point of peevishness in thy heart, that thou say not, the seventh year which is the year of respiting is at hand, and thereupon thou have a wicked eye against thy poor brother, so as thou give him nothing; and then he cry against thee to the Lord thy GOD, so as it become sin unto thee.  
10. Thou shalt give him freely, and let not thy heart repine at thy giving unto him: for because of this the Lord thy God will bless thee in all thy works, and in all that ever thou puttest thy hand unto.  
HEre Moses goeth on with the same matter that was ripped up yesterday, that is to wit, that in the seventh year debts should be respited, to the intent that the poor should not be sued nor molested. And I told you that the meaning thereof was not that they should be quite and clean forgiven, but that the poor should be so much eased. Now Moses addeth a larger declaration, That the same ought not to hinder men from lending liberally when any body had need. And this is added because men do always go about to defraud the Law. Although equity be showed us never so plainly, and that the Laws be set never so well together: yet are men so subtle in naughtiness, that they find always some startinghole, to bear the world in hand that they have not offended the Law, and yet the intent of the Law maker is defrauded. This is a thing too much accustomed; and would God there were not too many examples of it in experience. But what? When men think themselves to have set things in as good order as can be, a thousand means are devised to scape from them, and thereof cometh so much brabbling in Law. For the end of good Laws is to stop the way to all prattlers, that there might be no debate nor quarreling among men, but that every man might have his own right. And inasmuch as Laws do show that whosoever offendeth must be punished; is it not a mean to hold every man in awe? But as I said afore, the Law serves us but to devise wicked shifts how to do hurt and harm until our hearts be reform. Nevertheless, our Lord's meaning in this text, was to provide that the Law which he had set down should be kept, and that men should not take occasion thereat to withhold themselves from succouring such as are in necessity. And yet notwithstanding, that which is spoken here was not only wrested to the defrauding of the Law; but also applied much worse. For such as were too much wedded to their own profit, took occasion at God's law to do less good and to show less mercy to their neighbours than otherwise they would have done. For why? Had it been lawful for them to have sued men at all times, so as they might have required their right at all times without exception: they would have lent money in the sixth year as well as in the first, and they would have made no bones at all at it. But now that a Law was set forth, that there should be a forbearing of it in the seventh year, if a poor man required secure, every man thought thus with himself: if I lend him money now, it is laid a water, I lose a whole years occupying of it, and what a thing is that? It were better that this good fellow should go provide himself where he can: for I intend not to hazard myself in this wise: for what can I tell what will befall within a year and a half? There needeth but a little hindrance, and beside, he may fall into further poverty, and then am I cut short of my money. Thus ye see how every man would shrink away, and under colour that God had commanded men to use gentleness towards their neighbours in the seventh year; the poor were disappointed of help and relief, and their throats were cut, so as there was no way for them to ease themselves of their want.  
And hereby we see yet better, that men not only be subtle in devising new shifts from time to time, to cover their misdoings: but also that when they have never so good and just Laws, they turn them to the clean contrary. And this cometh to pass not only in worldly government, but also even in matter concerning God: wherein we see, the horrible corruption of our nature. And this is one point well worthy to be noted. When such as are in authority over us, as Princes, Magistrates, and judges make Laws & statutes: if we break them, that disobedience of ours (as Saint Paul showeth) toucheth God, and therefore is not to be excused. 
Rom. 13.2.  But when as God cometh as it were in his own person, and telleth us his will as it were with his own mouth: if we then dally with him, and shroud ourselves by shifts and subtleties as though he were not able to see us: is not that a devilish malapeartnes? But there is yet a far greater and more outrageous extremity, as I said afore. God goeth about to rule our life aright, he seethe us pitifully wandering in our own affections: he setteth us down an order what to do: and his will ought to be as a definitive sentence for us to stand unto, so as we ought to inquire no further: for we know that whatsoever God alloweth, is perfect righteousness. Now when he hath been so gracious to us as to teach us, What do we? We not only fall to dissemble in his Law, but also turn all order upsidedown, and transgress the very Laws themselves which he giveth us to direct us by: Sith we see such frowardness, we have good cause to mislike of ourselves, and to condemn ourselves utterly. And therefore seeing we be of malicious and froward nature, let us learn to suspect ourselves, and to yield to God's good will, that when he hath given us his Law, he may also give us the grace to receive it with all singleness of heart, so as it may be to our benefit, and that we may not turn life into death, nor light into darkness. Thus ye see what we have to remember in the first place.  
Secondly it behoveth us to mark here, that the keeping of the outward form of the Law is not all that we have to do: but that we must specially observe the substance of the Law. Will we prove our obedience towards God? The way to do it is not by Ceremonies, but to seek out the certainty of his meaning, and to submit ourselves thereunto. For men will take good heed to the worldward, that they offend not in such wise, as they may be punished: and if a man can find some pretty shift to excuse himself withal when he cometh before the judge; he thinks all his doings to be justifiable enough. A man then will make no conscience to offend, so he have wherewith to hide himself when he is reproved, and that he can say, as for me, I understood it not so: the Law saith not so. He findeth out some little word that carrieth a show of contrariety to the true meaning of the Law, and setteth a counterfeit construction upon it, and so bears himself in hand that he hath well ridded his hands of the matter, and that by that means he is clear of it. And therefore let us learn that it is nothing worth to have observed the Law as in respect of the outward form of it, that is to say, in such wise as men can find no fault with us; but that the chief point is to live sound & roundly, accordingly as we see here that it was God's will that in the seventh year there should be a respite, that is to wit that men should not sue for their debts, but suffer it to be a resting-time, as I declared yesterday.  
True it is that the jews would not utterly transgress this order: but yet they thought it enough for them to discharge themselves of the Ceremony, and they bore themselves in hand that God might well hold himself contented with such disguisings, when in the mean while the chief thing was left undone. For the poor were not pitied to their relief, but rather men took occasion to leave them utterly destitute. Insomuch that how great so ever their need was, they were never the more relieved, and all under colour that men could not recover that which they had lent. We see then how men would always appease God with ceremonies. But let us bear in mind how he saith by his Prophet, 
jer. 5.3.  that he hath an eye to the soundness of the heart. Therefore let us deal faithfully with our neighbours, if we will have God to accept the service which we yield unto him.  
And now let us come to that which is set down here. If any of thy brethren (saith he) be fallen behind hand, as leastwise of such as dwell within thy gates: look that thou harden not thy heart, n● shut thy hand against him. His speaking peculiarly of the Israelites themselves, was not to give the jews leave to devour the goods of the heathen, nor to deal cruelly with them: but his meaning was that there should be the more friendliness used among themselves, because that besides the kindred that was among them, there was also an union of faith. For GOD had shouled out the lineage of Abraham from the rest of the world, and had knit them together into one body, whereof he himself vouchsafed to be the head: and therefore it was good reason that they should maintain one another, and be the more inclined one to succour another. But hereof the jews took occasion, to hold fast all that ever they could catch; for they construed all the promises of the holy scripture to their own advantage, as though God had laid the bridle on their necks, and had no more care of the gentiles than of brute beasts. As for example; whereas it is said, Ye shall reign over many Nations; thereupon they concluded, Then is it lawful for us to execute all manner of Tyranny upon the Gentiles, and to eat them up▪ for they be uncircumcised and unclean, and belong not unto God at all: & therefore let us suck what we can possibly out of them, and not spare them. Yea and they stretched the word Lenide very far: for they sticked not a whit to overload the strangers with usury to the uttermost that they could bear, without any regard of uprightness. Thus ye see how the jews did always restrain the right of God's promises, bearing themselves in hand that it behoved them to be a little friendlier to their neighbours, that is to say to those that were of their own kindred: And yet even in that behalf also they were counted as ravening Wolves, as the Prophet jeremy upbraideth them, 
jer. 5.26. Mic. 3.1.2.3  and as shallbe declared in due place.  
But let us now come back again to that which is said here, to apply it to our instruction. If the jews used this hypocrisy of covering their covetousness with a pretence that they might well pill and poll the heathen and Infidels: let us see if we ourselves do not the like at this day. True it is that our Lord commendeth unto us the household folk of faith above all others: 
Gal. 6.10.  and yet is it not meant that he giveth us leave to fleece such as have not the knowledge of his word. For he hath knit us generally altogether in that he hath said by his Prophet Esay, 
Esa. 58.7.  Thou shalt not despise thine own flesh, in which saying he comprehendeth all men without exception. Therefore must we behave ourselves uprightly and indifferently towards all men; and likewise we must have pity and compassion upon all: For ●n them we behold our own nature; but yet for all that, the housholdfolke of faith are linked to us with a much nearer bond: in respect whereof it is good reason that we should love them more specially as our brethren. Thus ye see after what manner this text is to be understood, where God saith If any of thy brethren, that is to say of thine own countrymen. And he doth it for that they were linked together in a holy band, had the true Religion, and were adopted to be the children of God: in consideration whereof it behoved them to bethink themselves to be kind hearted and pitiful one towards another, and yet ought they not to have despised the rest of the world as they did.  
And whereas it is said within thy Gates: it is to show that the exercising of our charity ought to be according to our knowledge of men's necessities. For we be not able to judge of all men's needs. True it is that even without seeing the extremities that are every where we ought to be touched with compassion. When we hear of wars, that one Country hath been burned, another spoiled, and all things have been turned upside down; it is not for us to go to the place to see what hath been done. For if we be not too too blockish, we may well think that those things cannot be done without horrible confusion. Therefore must we pray for those whom we never saw: for they touch us, they be men as well as we, they be reasonable creatures shaped after the Image of GOD. 
 And in that respect we ought to pity those that are nothing near unto us. But as in respect of succouring, every man must strain himself according to the need that he seethe, for I cannot judge of those that are far off from me. But if I see a body in present necessity; then must I be moved to pity, and I must consider that God provoketh and calleth me to the succouring of him that is in need.  
Thus ye see why Moses hath set it down expressly, that men should have a regard of those that are within their gates. The heathen could well skill to say, that although all mankind be allied together; yet notwithstanding, the neighbours that are acquainted one with another, aught to use a special friendliness in succouring one another. And in deed, even without any reading of the holy scripture, every man can well skill to say in his own behalf when his neighbour faileth him, How now? what neybourhood is this? And who teacheth them the lesson? Nature. Here therefore our Lord telleth us that if we perceive any of our neighbours to be in necessity, it ought to stir us up, so as if we be not too unnatural, we must needs be touched with it without any further putting of us in mind thereof. For the thing itself speaketh when we see our neighbour so distressed.  
Now he addeth further, Thou shalt not harden thy heart, nor shut thy hand. He might well have begun at this point, Thy hand shall not be shut, for that is the matter which he tendeth to in effect. But it is not for nought that he saith, Thou shalt not shut up thy heart. For why, his intent is to prevent the thing that hindereth our well-doing & our succouring of our neighbours that are in distress: namely, the hardness of our hearts. For where pity is, that is to say if we be pitiful, we will endeavour to utter it if we have wherewith. In deed a man shall see a number that can well skill to weep; but all that they can find in their hearts to do, is but to shed a few tears: they cast forth such sighs that a man would think their hearts should burst; but to spare one penny out of their purse, that is no part of their thought. Many such hypocrites are to be seen. But let us have the true kindheartednesse in us, and let us not be hardhearted, but let our hand ever follow our heart. And that is the cause why our Lord began at this point▪ That men should not harden their hearts. As if he should say, will ye be good Almesmen? Will ye be well disposed to secure such as have need of your help? Then let your hearts be softened, and not locked up to hold fast to your selves, but to think rather with yourselves thus: Behold God offereth me here a man, he is my neighbour, and although he be neither ●ith nor kin to me, yet is he a creature shaped after the image of God, and therefore must I open my heart towards him, and have some pity upon him. As oft then as we be cold and negligent in succouring our neighbours, let us learn to enter into this consideration that is set down here, and to say to ourselves: How now? Wretched man, if thou wart as he is, wouldst thou not be glad that others should secure thee? Yes: and if they should let thee alone, thou couldst skill well enough to say for thyself, Alas, men make no more account of a creature fashioned after the image of God, than of a dog. Thou couldst well skill to say so; and yet for all that wilt thou thyself harden thy heart after the same fashion? Thus ye see what we have in the first place to mark upon this text.  
And now for the second part, let us mark how our lords intent here, is to show us that almsdeeds please him not, unless they come from a willing and free disposed heart. 
●. Cor. 3.7.  And therefore let us learn to order our succouring of our neighbours needs in such sort, as we do it not repyningly and unwillingly, so as when our hand is stretched out, there be a wicked affection in us which may hinder us from offering up unto God that succour which we own unto our neighbours when we see them in necessity. And would God that this lesson were well put in ure, and that every one of us did bear it better in mind than we do. For although we do some almsdeeds, yet may the world see that our hearts are straightened, and that we cannot come to this doctrine of Saint Paul's, that God loveth the liberal giver, and that he will not have men go to work as it were, by constraint and enforcement, but of a free goodwill. How many be there that put this lesson in ure? Nay, the giver hath always some hartgrudging in himself, and would feign draw his head out of the collar if he could, and his doing of it is as if he were put to his task as they term it, or as though he paid some tribute. But our Lord calleth Almesdeeds Sacrifices, to the end we should do them cheerfully. And I pray you, 
Hebr. 23.16  if we will offer any thing unto God, should it be as the paying of a tribute, or of some tallage or impost, that is extorted? Should it be as it were a ransom given to thieves or enemies? Should our honouring of our God by doing him homage for the goods that we have received at his hand, be by such force and constraint? Now we see in effect▪ what is imported in these two speeches; namely that we must not have our hearts locked up to hinder us from well doing; but that not only our hands but also our hearts must be open towards such as are distressed, to have pity upon them, and to use kindness to them. Where this is not, there must needs be all manner of cruelty, as we commonly see that such as have most to spare, do fall to repining if a body go about to wring an alms from them and they make a grudging at it like a dog when one would take away a bone out of his mouth. And if they hap to give any thing, be it for shame or for any other cause, it is a death to them to part from it. And surely it were better that such rakehells were rooted out of the world, than that they should live among men. For they be monsters against kind, they be foul churls, that could find in their hearts to devour and swallow down all the world into their maws. Or rather they be men full of unbelief, which have no more trust in God than devils, bearing themselves in hand that the earth is not able to find them. By reason whereof if it come to the point that they must give any thing, it striketh them to the heart, it killeth them, insomuch that the ask of an Alms at their hand, is as the drawing of a sword to cut their throats. Therefore let us look to ourselves, and when we hear our Lord speak of the not hardening of our hearts, let us begin at this point of kindness in having pity and compassion upon such as are in distress. And therewithal let our hand be at liberty afterward, in such sort as we may protest that we offer GOD a sacrifice with a free heart.  
And now Moses addeth, Beware that this wicked thought come not in thy heart to say, Behold, the Seventh year is at hand, and if I lend, my money must lie dead for the time. He calleth it a wicked thought when we be held back by it too much to our own profit, and in the mean while forsake the party that is in need. For were our thoughts well ruled, surely we should not be so greatly wedded to our own profit, but that we would also think upon those whom God commendeth unto us. 
1. Cor. 13.15  It is said that love seeketh not his own. True it is that it cannot be but that every man will be mindful of himself. But Saint Paul's meaning in saying so, is that men must not be carried away with the love of their own profit, as who should say they would have no fellowship with their neighbours, nor strain themselves to do any thing for them. Therefore as for those which say, I must have regard of myself, and therewithal do despise others, and pass not what they endure: those seek their own gain, and in so doing show themselves to be utterly void of charity. Contrariwise, if we be kindhearted, although we be mindful of ourselves, yet are we not so carried away with it; but that we bear an even hand and proceed to the loving of our neighbours as ourselves. Whereas our nature wholly draweth us to our own private profit, let us bethink ourselves thus: What? I cannot separate myself from those to whom God hath knit me; for that were a wicked divorce. If I should hold myself alone, and have no regard but of mine own advantage; It were a cutting of myself off from mankind, & I were worthy to be cut from the rest of the world, for it is against kind. So then, it is not without cause that Moses saith, that when a man is so mindful of his own profit, and seeketh it in such sort that he taketh it as an occasion to refuse to help his neighbours at all: it is a wicked thought, for thereby we be done to understand, that we must not justify ourselves because that although men be not able to accuse us so as we may condemned by man's Law; yet doth it not follow therefore that we be quit before God. If a man come to borrow money of me, and I think thus with myself, I cannot tell whether this man be able to pay me again or no, he is a poor man, and when I have tarried a long time, he may chance to grow poorer and poorer, and then is my money lost. Now than if this poor man that was to be succoured abide still in distress, and in the end perish: the other that would not lend him, shall not be accused for it nor brought to answer for it before men. And if men cast him in the teeth with it. O (will he say) It was for me to seek mine own profit, I listed not to hazard myself after that fashion. Well this excuse may serve afore men: but in the mean while what saith the heavenly judge to it? It is a wicked thought, saith he: and let men flatter themselves never so much, they shall win nothing by it. Therefore let us mark that we must not weigh our works in our own scales, as who should say we shall go scotfree because we have some startinghole. For our Lord telleth us that the thing which bears a show to be excusable of itself, is cursed in his sight; that is to wit if we secure not the party that hath need, at leastwise according to our ability. And it is the selfsame thing that our Lord jesus Christ putteth us in mind of, where he saith that we must do good to such as are not able to requite us with the like, 
Luke. 6.35.  and that we must lend without looking for any gain. For neither in lending nor in giving, commonly is there any liberality among men, but every man hath an eye to his own gain. If a man give, it is to the end to receive gifts again: and if a man lend, always his respect is, that such a one may do him pleasure and recompense him with the like good turn again. It is no Liberality when we do good in hope to be recompensed for it again. But if we do good to a poor man, at whose hand we cannot by any means reap any profit; that is a point of free goodness, and God alloweth of it, for it is an acceptable sacrifice unto him. And that is the cause why he saith that we should not give to such as are able to requite us, but to such as are utterly unable, and of whom we have no hope to recover the principal: for it is no Almesdeede, that is to say, no deed of mercy, unless there be need: and where is need, but among such as are not able to recompense? Yea and even where our money may seem to be cast into the water, insomuch that we have succoured such a man as it may be said▪ Verily this is quite lost for aught that I can see? Yea verily, as to the worldward. But our Lord saith▪ 
Mat. ●●●  I receive it: ye think ye put your alms into a mortal man's hand, but it is I that become debtor for it. Although all things be his, yet bindeth he himself in the person of the poor; and should then any nigardlynesse stay us from succouring those whom God offereth unto us, seeing he setteth them as in his own steed, and avoweth all to be done to himself which is done to them?  
Moreover let us mark that Moses speaketh here, of such as are in need. For God meant not to maintain wicked folk in idleness & naughtiness. The man that seeketh to waste away other men's goods, and to defraud his Creditors, is not commended unto us here of God: but he speaketh directly of mercy. And that is the cause why he saith, Thou shalt not harden thy heart. For if we have not that discretion: do what almsdeeds we will, and yet shall none of them be acceptable. Wherefore let us mark, that here God speaketh not in favour of all men, but only setteth before us such as are in need & wot not what to do, and should perish in distress if they were not relieved. Those are they which are to be helped according to our ability. True it is, that to make a Law of it, it is not possible. God hath set this order among his people, that the poor should be succoured. But he hath not told with what sum, nor how oftentimes: he hath not made a tax of it, to say that every man should bear thus much; Only we must resort to this which S. Paul saith, 
●. Co●. 3. 5●  Let every man do that which he doth with a free hart, and not lay a tribute upon men as though they should pay as much as they were sessed at: but let every man sesse himself of his own good will, & think thus, although I strained myself a hundred times more, yet could I not discharge myself to my godward. Howbeit forasmuch as he showeth me this favour to accept it as an offering of my hand, although I do not so much as I ought to do nothing near, yet doth it please him to receive that which I give him, so it be done with a free hart. Sith we know this, albeit that we cannot make a grounded Law of it, to say how far we shall go in succouring our neighbours, yet let every of us strain himself, and always be doing, with the foresaid free heart.  
And it is said, Thou shalt not think with thyself, the year of respite is at hand, and therefore I will not lend. Hereby it is showed us, (as I have touched afore) that if a poor man require help, although he be not able to pay the thing again out of hand which he borroweth, yet must not we be cold for all that. For we must think, if I help this poor man at this time, he is a faithful man, and my succouring and relieving of him shall set him half up again, but howsoever the world go, he may be able to maintain his trade, and at length he may pay me all that he borroweth. But if I utterly fail him at this time, he is quite sunk, he is brought under foot for ever, and he hath no means to get up again: and I am too blame if I see him perish so. Had we this consideration with us, we should not have the niggardliness that Moses mentioneth and condemneth here. And how so? Let us know that where need requireth, we must not have such respect to our own profit, as to let the poor perish in their distress without lending them our helping hand.  
Again, Let us weigh well this saying which Moses setteth down here: namely that we must open our hands. He repeateth it twice or thrice: and that is to show us that there is nothing but hypocrisy in us, when we pretend to have compassion, & yet our hand is always shut▪ and nothing can be wrong out of us. I have told you already that a number of folk will not pass greatly to say; Alas, when they see poor people: but they bear themselves in hand that it is enough to have pretended a countenance. But here God reproveth men's dissimulation, if they have not their hands open: for it is a token that their hart is hardened, so as there is nothing but beastly churlishness in them, and when their hands be not opened, it must needs be a record of it. Again he setteth down that the poor is to be succoured according to his need, and that a gage is to be taken of him, if there be a gage to be had: for it may also full well be understood of the taking of gauges. And hereby we see yet better, that our lords meaning was not to have debts utterly released by the respite that was given in the seventh year: but only to have a time of rest given for the respects and considerations which I have treated of before.  
Furthermore it is told us here, that we must relieve our neighbours wants: for our Lord speaketh here of the lendinge that are done of alms. And in deed, it is oftentimes a greater almesdeede to lend some competent sum, than to give a very little. For it may be that the giving of a little will do a man no ease at all: but the lending of as much as need requireth, relieveth him very well, & he may in time content his creditor again. That then is the thing whereunto our Lord appointeth us. And therefore let us mark the thing which I have touched already; that is to wit, that although a man cannot set down a Law certain in this behalf; yet must every man be a rule to himself, to do according to his own ability and according to the need that he seethe in his neighbours.  
Now here is added yet further, That God will bless such as do so, according as he had begun yesterday to promise his blessing to all such as were so liberally minded towards the succouring of the poor. And this serveth still to correct the cursed unbelief that holdeth our hearts locked up so as no man mindeth aught else than himself and his own profit. For it seemeth to us that if we forego never so little of that which we have, we be in the way to be undone by it. That is the cause why every man holds fast, & never thinks he hath enough. O (say we) it is true that we may do so and so: but thereby I should be impaired, & I cannot tell what may befall to myself. We cast so many doubts, that we can never find occasion to give any thing. And why so? Forsooth because I might want it myself. But that is a cursed distrust, & such a one as provoketh God's wrath. For we ought rather to hope well at his hand, that as he hath not failed us heretofore, so he will continue to do us good stil. And yet we go to seek these doubts a far off, which we be afraid of: insomuch that it grieveth us even to hear them spoken of. If a man should say to us, such a thing may befall the if thy house should be burned, & all thy goods be consumed in it, & thou be driven to sell thy lands & possessions, in what case wart thou then? None of these songs would please us, but we would chafe and storm at him that should speak so. And why? For a rich man would feign sleep in his riches, he hopeth that he shall stand always at one stay, & he foadeth himself in his delights. But in the mean while, if he be to do any good; he by & by forecasteth, O such a thing might befall me; famine & war & I wot not what else must be feared. We heap together all the mischances that can be devised. And to what end? Even to shut up our hearts & our hands; that we might do no man good. Now our Lord minding to correct such distrust, bringeth us back to his blessing, & saith, Know ye that it belongeth to me to multiply you And therefore ye may well hope that when ye seem to be impaired to the worldward, ye shall have a greater treasure than if ye had kept all that ever could have come to your hands, and had never done any good to your neighbours to succour them withal. For I am rich enough to fill you again, even when you be utterly destitute of all things. Seeing that our Lord speaketh after that manner, must we not needs be worse than infidels if we be not moved thereat to do good? Yea and though we go not to work with so earnest minds as we should do, yet if we be not moved at leastwise to do somewhat; may it not be said that we stop our ears against God and give him no audience at all, yea and that we give no credit nor trust at all to any of his promises? Therefore let us learn to weigh better the value of this lesson concerning God's blessing, & let no man rest upon the things that he hath in his own possession, ne put such trust in them as to say; This is my stay, this is trust in them as to say; This is my stay, this is the staff that I must lean upon. Let us beware of such trust, for it is devilish. Nay rather, let us think thus; Seeing that God hath given me whereon to live, I am contented with that which I have, and I hope that he will also provide for me still hereafter; and in the mean time I will so use that which he giveth me, as I may secure those that have need. And therewithal I will put from me all things that may draw me from the obeying of my God, and from the trust which I ought to repose in his goodness. Thus ye see how we ought to benefit ourselves by the promises of God's blessing, so as they may quicken us up, not only to have recourse unto him, but also to use liberality towards those that have need of us, to the end that our Lord may be praised both of great & small, poor & rich, and all of us have our contentment in him alone, according to the grace that he shall have bestowed upon us.  
Now let us kneel down in his presence with acknowledgement of our faults, praying him to make us perceive them better, & to touch us to the quick, to the end that knowing his infallible truth, & what his will is towards us, we may be moved thereby to follow the same, & to fashion ourselves to his example, by imparting ourselves in such wise to our neighbours, & by disposing the good in such sort which he hath put into your hands, as we may one day yield him a good and faithful account of them, that we have not been too much addicted to ourselves: but that when we shall have endeavoured to do good according to his meaning, our whole seeking may be to live & die in his obedience, drawing others with us to the selfsame faith, so as we may all call upon him as our father truly and unfeignedly, because we maintain a right brotherhood with all such as are knit unto us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

On Wednesday the thirty. of October. 1555. The Xcu Sermon, which is the third upon the fifteenth Chapter.  
11 For there shall ever be some needy folk in the Land. And therefore I command thee, saying, that thou open thy hand to thy brother, to thy needy and to thy poor in the Land.  
12 When thy brother an Hebrew, or [thy sister] an Hebrewesse shall have sold himself unto thee, and served thee six years: in the seventh year thou shalt let him go free from thee.  
13 And when thou lettest him go free from thee, thou shalt not let him go empty.  
14 But thou shalt load him upon his neck with somewhat of thy flock, of thy vineyard, and of thy winepress. Thou shalt give him of the things wherewith the Lord hath blessed thee.  
15 Remember how thou thyself wast a bondservant in the Land of Egypt, & that the Lord thy God delivered thee: and therefore do I command thee this thing this day.  
IT is said in the common proverb, that Laws are not made for things that are not wont to come to pass, but for things that are in ure, and which it behoveth us to practise daily. And that is the cause why our Lord in this text saith, that his speaking of the succouring of the poor is not without cause, for that as long as this mortal life endureth, we shall ever find whereon to execute our duty, by relieving the necessities of our neighbours, because there shall always be poor folk among us in the world. Thus we see in effect, that God's intent was to make the jews to take the better heed to his Law, forasmuch as it was a very requisite yea and necessary thing, that they should be put in mind of their duty in the behalf. And thereupon we have to gather, that the more available a doctrine is to the well ordering of our life, the better aught we to set our minds upon it. We see a number of folk which are fond and curious in forecasting for things that happen not once in a hundred years: they imagine things that are utterly unpossible: & if this should come to pass (say they) what should we do then? They beat their brains about things that have no profit in them, and in the mean while they see not the things that are before their feet. And for proof hereof, how many are to be seen nowadays, which grossly overshoot themselves in things that ought to be thoroughly known, shutting their eyes at them so as they see not one whit? And yet for all that, they toil themselves exceedingly in searching out I wot not what: and if a man ask them why they do so, they cannot tell, but that they be driven thereto by a foolish curiosity. Therefore let us bear in mind that our lords intent is to keep us occupied so far forth as is for our behoof. And that is the cause why that in the holy scripture, we see that God hath not voutsafed to feed our humours with things which he knoweth to be of no edification, but restraineth us to the things which are for our behoof to put in ure. Let us consider then that every of us ought to look diligently to his own duty: and that is the warning that is given us in this text, where God telleth us that he maketh not Laws of things that concern us not, but that he hath an eye to the things which we ought to put in practice daily.  
But now let us come to this saying of his, That there shallbe poor folk continually. This was spoken expressly, to do us to understand that God will try our charity. For he is rich enough to supply all men's wants, and it cometh not of any nigardship, that he poureth not out his treasures upon us. What is the cause then that God suffereth men to be poor in this world, but only to give us occasion to do good? Therefore when we see one man poor & another rich, let us not attribute it to fortune: but let us understand how it is God that disposeth things so, and that it is not without reason. True it is that our eyes shall not always see why God enricheth one & impoverisheth another, we cannot discern the cause thereof certainly. And by that means God will have us to cast down our eyes oftentimes, to the end we should yield him the honour of governing men at his will, and according to his own device which is incomprehensible. Yet notwithstanding we have to remember in general, the thing that I have touched already▪ which is, that Gods distributing of these worldly goods so unegally, is to bewray what is in men's hearts, by making a trial of them that way. So that if a man be rich, he may be the better discerned what a one he is. For thereby he is enabled to do hurt, and can the better indomage his enemies. But if he abstain from doing evil, if he extend no cruelty towards his neighbours, if he hold himself within his own bounds without coveting more than God giveth unto him: it is a sign of honesty, which had not been known if such occasions had not been ministered unto him. Again, if a man of wealth be liberal so as he endeavour to do good to such as have need of his help, and advance not himself through pride & stateliness; but always behave himself mildly: that is a very good proof. If another man being poor take patiently whatsoever it pleaseth God to send him, & moreover be not led to any deceit or naughtiness how much soever he suffer, or how hard soever his state be: that also is a good & behooveful trial. Now then let us mark that whereas there are both rich and poor in this world, God hath so ordained it, & it cometh of his providence: & therefore we must hold it for a sure ground, that there shall never want poor folk.  
And now by the way let us come to that which I spoke of, namely that Gods commanding of wealthy folk to have their hands open to succour the poor and needy that are in the land, is not without cause. For it is as it were a setting down before our eyes, wherein and after what manner he will be served at our hands: namely in doing him homage with the goods which he hath bestowed abundantly upon us: Yea verily, for he sendeth us poor folks to be as his receivers. And although the almesdeed be done to mortal creatures; yet doth God well accept and well like thereof, & putteth it into his accounts, as though the things which we bestow upon the poor were delivered into his own hands. Truth it is that as in respect of God the deed that we do is no almesdeede, but an homage of the goods that he hath given us, & for the which we be beholden to him. Yet nevertheless there is this moreover, th● beside his accepting of the acknowledgement which we yield unto him for the good that he doth us, it is all one as if the mercy which we show to our brethren, extended itself unto him. And that is the cause why it is said, that he which shutteth his ears at the crying of the poor, 
Prou. 21.13  shall cry himself unto GOD and not be heard. On the contrary part, if we be pitiful, and be moved to pity the poor when we hear of their wants; God also will use pity & compassion towards us to secure us again at our need. And in the same respect Moses saith expressly in this text, that God commandeth us to have our hands open to the poor that dwell in the land among us. For God offereth them to us, to the intent we should have no excuse to say, I witted not to whom I should do good. Seeing then that our Lord ministereth the means unto us, we must not seek for startingholes: for we shall be still guilty, because we have not used the occasion that was offered us. Our Lord jesus Christ goeth yet further and saith, that he himself will not be always with us, 
Matt. 26.12.  but that the poor shall ever be with us. For in commending the deed that was done to his honour, because the precious ointment seemed superfluous, when his head was anointed therewith, he said, let it be so for this once: but from thenceforth he sendeth his disciples to the poor. And why? for it was all one as if he had said, that it was no ordinary service that he required, nor for his own person, nor for the person of God his father, that men should present him with the precious things of this world: for he had no need of them: but his will was that look whatsoever men were willing to bestow upon him they should bestow it upon the poor. And here let us mark well, that as I have touched afore) th● almsdeeds which we do to the poor, are accepted of God as sacrifices done unto him. Therefore let us not deceive ourselves in our offering unto him, 
Hebr. 13.16.  as though he received any thing at our hands: for he doth send us back again, to do good to such as stand in need of our help.  
Had this lesson been well borne in mind, the wretched world had not so misspent their labour and money in foolish pomps, as we see they have done in the Popedom, where they use a great sort of lights, & a number of other petty trifles. And why is that? O they think that GOD taketh pleasure in paintings, in imagery, and in such other gewgaws. That is the thing wherein the world is wholly occupied: and in the mean while the poor are let alone and forgotten. Contrariwise, our Lord jesus telleth us that that is the thing whereby God will try whether we be willing to honour him or no. For (as I have declared already) he could well make all men rich: but he sendeth us poor folk, to give us occasion to keep ourselves occupied, if we have any desire to show to whom we think ourselves beholden for our goods, & be minded to apply them to such use as he may well like of. Therefore if we have any such desire, the occasion to show it is offered us & there never wanteth any. That is the thing in effect, which we have to consider upon this place.  
It should seem at the first blush, that this agreeth not with that which we have seen already, namely that there should be no poor beggars in the land. But the solution is very easy, because it may well fall out that there should be poor folks, & yet that all begging be taken away. And soothly it must needs be a great shame for a people that profess God, that there should be beggars among them, because it is even against common order & honesty. Although we had not the commandment of our God; yet let us consider according to nature what may ensue of suffering beggars to be. First it is a token that the richer sort do devour all, & that they have no regard of succouring such as be in need & penury. Again, when the bridle is laid lose; we see it followeth that the more do give themselves to roguing. For men know not to whom they give; insomuch that when those kind of people go crying up & down the streets from gate to gate; it cannot be discerned whether they have need or no: and importunatest creatures do commonly bear away that wherewith the poor should be fed and maintained. Moreover the rewarding of such as go about begging after that fashion, is a maintenance of false harlots. For there is none so great deceit to be found, as is in these Rogues that go begging about. And he that is once nuzzled in roguing, becometh a thief in the end. Finally although there were none other inconvenience; yet we see that those which are once enured so with begging, can never fall to any labour afterward, nor learn to do any good, but are idle bodies and loiterers ever after. Thus ye see how begging is even by the order of nature to be always condemned. For it bringeth nothing with it but sin and corruption, and all things must at length needs come to confusion, where begging is suffered & borne with. But we have God's commandment which is a far higher thing, which saith that we must not have any beggars among us, but that the inconvenience thereof aught to be prevented aforehand, by relieving such as want, accordingly as men can discern of them, & be of ability to succour them. Ye see then that these two places are not contrary one to another. For whereas he saith that there shall always be poor folks; it is to the end (as I have said afore) that the rich should have occasion to offer such sacrifice to God as he requireth, by succouring the needy with such things as they have in their hands, and by doing it with discretion, by searching out as much as is possible who they be that have need. But that men should give without discretion, or that it should be lawful for men to go begging up and down the streets, or to stand begging at the gates or at men's doors: it is a shameful thing & against all good order, and bringeth nothing but confusion, as a nourishment of evil in all those to whom such liberty is given, as I have showed already.  
Now remaineth to put this doctrine in practice. First of all we must understand, that according to the greatness of men's necessities, God stirreth us up ever to do them the more good, & it is then chief time to strain ourselves, when there is any famine or dearth. For than men ought rather to cut their own morsels short, than to suffer others to want, themselves living so in excess. And whereas many men take occasion to pinch when they see a dear year, bearing themselves in hand that it serveth their turn well to make their hand the better: Let us understand that our Lord doth then cite us, and declare unto us that if ever we be minded to do him homage with the goods that he hath put into our hands, he will have us to utter it at that time. Let that serve for one point. And whereas we see many poor folk in necessity; let us assure ourselves that our Lord warneth us that it is as a waking of us from sleep; and that because we have not been sufficiently mindful of our duty, our Lord cometh to put us in remembrance of that which he had commanded us: and that if we be not too lazy, we must needs enforce ourselves, to consider every of us the measure that is given him & the ability of his power, & thereafter employ himself. This is the thing that we have to mark in the first place.  
And as touching the second point, Let us look to keep order and policy, so as this shame and dishonesty of begging be not among us. For why, it is nothing else but a nourishment of wicked rascals, and they will never be brought to any good, which are so maintained, but they become rogues and idle persons as I have told you before. And in the end they take a pleasure in their begging, and like so well of their scrip or wallet, that they would not change it for a yearly rent: Which thing experience shows too much. To be short, of Rogues, they become robbers, & in the end what must become of that? Therefore let all this be taken away, unless we purpose to provoke God's wrath wilfully, & to cause things to grow every day worse than other. But yet howsoever the case stand, let us see that the poor be maintained. For if a man forbidden begging, & therewithal do no alms at all: it is as much as if he did cut the throats of those that are in necessity. Nay, we must so provide for the poor, & redress their want, that such as are stout beggars and apparently seem not to be pitied, may be reform. For they do but eat up the others bread, & rob the needy of that which should be given unto them. That (say I) in effect, is the thing that we have to mark here. But how may that be done? First the Hospitals should provide well for such needs. For what a shame is it, that the goods which are dedicated to God and the poor, should nevertheless be applied to other uses? That is not simple robbery, but a robbing of God. Therefore let them be employed according to his commandment; & let not men play the good husbands in hording up the things that ought to be bestowed upon God & upon those whom he offereth unto us. Also according as every man knoweth the particular needs of his neighbours, so let him endeavour to secure them, and consider where want or need is, and help to remedy it. If this be done, then shall beggary be taken away as it ought to be, and they shall not need to make a simple forbidding of it: saying; let not men beg any more: & in the mean season the poor be left destitute, to die for hunger & thirst.  
And truly it is not for nought that our Lord saith here, thy poor & thy needy which are in thy Land. He could well enough have said, the poor & needy: but he useth another manner of phrase saying, thy poor and thy needy. As if he should say, if a man be poor, every body disdains him and turns his back to him: and why is that? Because the rich do bear themselves in hand, that the poor are not worthy to come nigh them, & they could find in their hearts to have a world alone by themselves. Were it not that they be contented to have the poor folks service, they could find in their hearts never to see them. But on the contrary part, to pull down such pride & presumption, our Lord saith, who art thou that despisest so thy brother? He is thy poor, he is thy needy. He speaketh as to our own flesh. Therefore let us weigh well the words which the holy Ghost hath used, that no pride may hinder us to have compassion upon those that are so united unto us. And let us mark that they be our own poor folks, that is to say, that the persons which are so in need, are offered unto us of the Lord, as if he should say, it is my will to make such an intercourse, as the rich may be mingled with the poor, & either of them may meet with other, to the intent they should communicate together, the poor to receive & the rich to give, so as I may be honoured at the hands of them both, as well for that the rich man hath wherewith to do good, as for that the poor man acknowledgeth himself to be sustained & maintained for my name's sake, & so both of them bless me. That is the cause why Moses speaketh of the poor & needy after such a sort, that he showeth the rich how it is they themselves whom he speaketh to, & that there ought to be a kind of intercommoning between them & the poor, not to make them fellowlyke, but to relieve the need of those whom God offereth unto them after that manner.  
After this, Moses addeth a law that served but for the common weal of the jews, the substance whereof continueth nevertheless unto us at this day. If thy brother an Hebrew (saith he) or thy sister an Hebrewesse be sold unto thee, let him serve thee the space of six years: At the end of that term thou shalt release him. And at thy releasing of him, thou shalt not send him away empty, but thou shalt give him some Corn or some cattle according to thy ability, that he may feel of the blessing which the Lord thy God hath given thee, and that the same may be as a hire unto him. Now we must mark, that in those days there were no such servants as are nowadays which take certain wages by the year: but they were in bondage after the manner of those whom we call bondslaves in Barbary & in other countries in these days. So then they were all slaves at that time, & among the heathen that bondage was endless: insomuch that if a man had lived a hundred lives, yet should he never have been released, unless his master had pitied him. Moreover, the man that had such slaves might marry them, & forasmuch as the wretched souls were not free themselves, their children also were in bondage like the beasts that we have. If a man have Horses, Kine, cattle, or Sheep, he reapeth the fruit of them: & so did they with their bond servants at that time. And surely the state of bondage as it was then through the whole world, was very hard. For it was Lawful even among Christians. It is not commanded to be abolished: We see that whereas S. Paul speaketh of masters that had such bondservants & were faithful, he biddeth them not to set them quite at liberty, 
Eph. 6.9.  but to deal gently by all kind of means. Know ye (saith he) that you have one common Master in heaven, & that your servants be God's children as well as you: and therefore deal gently with them, & hold them not in such thraldom as the unbelievers do. S. Paul, that is to say the holy Ghost speaking by his mouth, thinketh that to be enough. Howbeit forasmuch as the jews were privileged, & God had chosen them for his own inheritance: it behoved some moderation or mitigation to be among them, so as they should not use so extreme rigour as was among the Heathen. Nevertheless it is a good thing, that this slavish bondage is abolished in time among the faithful, howbeit that there continue still some remnantes of it in some places, but yet is the same much more tolerable than so rough a law could have been. For whereas there are some persons which are still taxable (as they term it) at this day, whether it be in their goods or in their persons: it is of the old slavery, & they be of the race of such as were very slaves in old time, & of such as might have been handled as bondslaves by rigour of Law. But as I said, this may well be borne with: and it was a virtue worthy of commendation, that the parties which had such bondslaves, released them upon a certain qualification.  
But now let us come again to the Law that is given here to the jews. It is said that such as were sold should serve by the space of six years: and the seventh year is privileged here in honour of the Saboth day, that is to say of the rest, whereby our Lord meant always to reduce the jews to gentleness, by bringing them back to himself. As if he should say, assure yourselves that your using of such mercy towards your neighbours, is an acceptable service unto me. For the day of rest was the very mark of God's spiritual service, as is declared unto us in many places of the scripture, 
Exod. 20 8. Ezec. 20.12. jer. 17.24.  both in Exodus & Ezechiel where our Lord speaketh precisely of the day of rest, & also in that xvii. Chapter of jeremy. Yea & he speaketh in such wise of it, as though all his service consisted therein. And why is that? Because that on the day of rest, he called the people to himself, as if he should say, know me, let me be worshipped, let every man give his mind to consider my goodness, my justice, my wisdom, & my power. And therewithal rest yourselves in me, and let every of you forbear his own will, and his own likings, that ye may be, as it were subjecteth under my yoke, and I govern you. We see then that the day of rest was as the principal service of God. Now forasmuch as men cannot acquaint themselves with the doing of good to their neighbours, nor will willingly give over their right when they have them at a vantage, & can hardly be drawn to do so much as they ought to do. Therefore doth our Lord set this before them here, and say, such as release their bondservants do me acceptable service, whereof I give them the day of rest for a sign & sure token. Seeing then that I set between you and me, this token & warrant, know ye that your giving of release to your bondservants is by mine authority, so as I am among you & overrule you in that act, and your doing of it is for my sake. Though ye have no regard of men, because ye think ye should not owe them so much service, at leastwise yet consider how much you be bound to me. Thus ye see now to what end the seventh year was assigned. Six years (saith he) shall they serve you, & the seventh year you shall let them go. And he contenteth not himself with the only releasing of the bond servants, but he will also have men to give them somewhat wherewith to set up their trade. And not without cause: For even the heathen themselves at the same time in which I told you, 
Cicero in his first book of Duties.  that that bondage was most rife, could skill to say that they were not to be used as bondservants but as hirelings, that is to say, after the manner of our servants that take wages by the year at this day. Is it not a great shame that the heathen both Greeks and Latins could speak after this fashion, we have bondslaves, we may use them as Oxen & Asses: but that is villainous, it is out of all order: & therefore albeit that it be lawful for us by the civil Laws; yet is it against all humanity, & we ought to have another regard. As how? Surely we must use them as though they were freemen whom we hired for wages. If the blind wretches spoke so; & perceived that this kind of upright dealing was requisite: what shall become of us? Verily God hath punished such as have dealt roughly with them. For it was lawful for a Master in old time to kill his bondservant, & he needed not to ask leave of the Magistrate to put his servant to torture, but he might tear him in pieces one member from another, yea even at home in his own private house: & when his Master had so murdered him, no man sought justice or reformation of it. True it is that in the end men were forbidden to kill them without examination of their case: but yet had the masters always that authority stil. And because they abused it, God paid them home with the like again, so as they had a common proverb among them, That look how many bondservants a man had at home, so many enemies had he. Also they could well skill to condemn themselves, saying: they be not enemies borne, but we make them our enemies by our cruelty. Seeing then that the heathen knew thus much; it was requisite that there should be some greater mieldnesse & humanity among god's people that were chosen of a singular privilege. That is the cause why God said expressly that they should be helped at their departing from their houses in the seventh year. For if a poor man be sent away stark naked, now & then he had lever to continue a slave still, than to go seek what shall betide him he wots not where. A poor man that hath not much to take to, can find in his hart to take pains; & so he may have meat & drink, he is at a point. Thereupon he taketh pains in his masters house: Now if his Master drive him out of his doors & say get thee hence: He may cry alas, what shall become of me? I have not a bit of bread to eat, I have no lodging, I wot not where to become. This sending away of their servants naked, was an indirect means to hold them in bondage still. For this cause our Lord saith, when ye have been served by the space of six years by those that are your brethren, give them somewhat in recompense of their service, according to your ability.  
Again, to the end that men should be the willinger to such liberality, Look into your stables (saith he,) & into storehouses, & into your garners. Because men are always repining; here God falleth to making of an Inventory. O (says one) I have not so much to give: & what wot I whether I myself shall want or no? Our Lord therefore maketh an Inventory to discuss the matter, saying, What? Cannot he which hath Corn in his garner give to him that hath served him, whose blood he hath drawn in making him to labour for him? Ought he not at leastwise to have an eye to the corn that is in his garner? He hath husbanded his ground, he hath tilled it, he hath toiled himself about it: & is it not reason that he should feel some sweetness & fruit of it? Besides this, he goeth to his winepress & to his stalls: as if he should say, let every man see what he hath; for according to your ability you be bound to recompense them that have traveled for you, & have been the instruments of such blessings. For if we thank God with our mouths, confessing that it is he which hath blessed us, & in the mean while make none account of such as he hath sent to do us service in the increase of our living, by taking pains and toil for us: all our thanking of him is but liplabor & utter hypocrisy. Thus ye see in effect what we have to mark upon this text.  
This law is set down likewise in the xxi. Chapter of Exodus. Notwithstanding, although God had spoken of it after that fashion; yet was the thing ill observed which he commandeth here. And hereby we see how malicious, hardhearted, yea and wilful stubborn the jews were. For at such times as God punished them, & they were driven to resort unto him whether they would or no, they pretended a willingness to submit themselves to him, & to take some good way of amendment, [though they meant it not:] which thing among others he casteth in their teeth, 
jer. 〈…〉  saying: what? I have commanded you concerning your brethren that are your servants; that ye should let them go frank & free in the seventh year: but ye have not done it. Now then seeing that my law is set in state again, Let it be kept. In deed when men be pinched & constrained by necessity; then they can make some fair countenance & show well enough. Go to then, let servants be released: but immediately after they have shifts to bring them under coram again, as if a man should make a thief to creep under his arm, as who would say he should make restitution of his theft, & whereas he pretended to take it from him with the one hand he should convey it to him again with the other. After the same manner was God mocked with his own law, yea even notwithstanding that the jews were punished extremely at that time, and saw well that God persecuted them & did set himself against them because of their disobedience. As touching the bondservants that would not use the freedom that was granted them, we shall see more in the next sermon. But as touching the common law; the jews were so full of malice, that they refused to give freedom to their bondseruaunts.  
And here the first thing that we have to gather, is the substance of the law, which concerneth even us at this day. There is no more any such bondage among us as was then among the jews and all the heathen. In deed in some countries the same bondage remaineth still, as in the East countries, in Greece, and in Barbary, but yet for all that it is the better that the use of it is abolished, as it is among us: and that is a very commendable thing. Yet notwithstanding, it behoveth us to consider, how our Lord admonisheth us by his law, to deal gently with such as do us service, so as we bear with them and defraud them not of their hire, ne stand upon rigour towards them to take the uttermost of them that we may, but that we deal uprightly with them, & rule ourselves, as those that have a stay of themselves, & look not to be compelled by law, but every man rightly to rule himself. That is the thing in effect which we have to note in this text. As how? A master that hath a servant wringeth all that ever he can out of him without any regard to him: therein he shows himself to be cruel. If he say, I find him meat & drink, & I pay him his wages: that is true, but he must also have respect what he is able to do, & what service he may receive at his hand. Above all things we must have an eye to this natural uprightness; that we do not any thing to another body, which we would not have done to ourselves. If a man have servants, he ought to think with himself, how would I desire to be dealt with, if I were in their stead? I would desire to be borne with. Truth it is that we must not be at that point when a servant would live ydly & do nothing, but would be kept like a cockney, never to put his hand to the doing of any thing. For it is not meant of such as live disorderly, but only of such as we know to be reasonable. As how? I think with myself, if I were in this fellows place, what ought I to do? I speak not here of wishing, but of the reasonableness which every of us knoweth. For when the case concerneth our own profit or disprofit, we can very well skill to judge of it: but when the case concerneth other men, then are we blind. But such as have servants ought to consider thus with themselves: If I were in their room, what would I reasonably desire to be done to me? Then must I not take more upon me than my conscience warranteth me. For although there were no judge to condemn me, nor law to accuse me▪ yet doth mine own conscience suffice in that it findeth fault with me. Thus we see, that although this law belonged peculiarly to the state of the jewish common weal, where this kind of bondage was used: yet notwithstanding it containeth a lesson beneficial to us at this day: that it to wit, that it behoveth us to use our servants in such wise, as they be not oppressed beyond measure, nor cruelly handled; and secondly that we be kindhearted towards every of them, to do them good, and to show in very deed that we be willing to agree to his good will. For it is not enough for the mouth to speak unless the hand be answerable to the same. That is the thing in effect, which we have to mark upon this text.  
Therewithal let us weigh well the words wherein our Lord maketh an inquisition of every man's goods, & let us consider how it serveth to show us that in the end we must come to account, so as we may not think to slip the collar and to shift our hands by saying, Do what I can, I shall not be well reported of for my labour: after which sort some folks continually repine when they be spoken to concerning almsdeeds, to whom it seemeth to be as good as haling of them to the gallows, if ye do but speak to them of the opening of their purses. To the end therefore that we should not imagine that such shifts can go for payment before God: let us mark well how he telleth us here, that he forgetteth not what he hath given us, but can very well cast us in the teeth with it. And seeing he casteth us in the teeth with it already in this world; what will he do when all things shallbe brought to light, 
Dan 7.10.  & when the books of account shallbe laid open? 
1. Cor. 4.5.  Will there be any excuse then? No: for then even the secretest things shallbe laid open; and what will become then of the things that are apparently known? Shall a man escape the judgement of God, when he is found to be a niggard and a churl even before men? So then let us beware that we behave ourselves well in this behalf: and for the better doing thereof, let every of us mark the form of speech which the holy Ghost useth in this text, forasmuch as it serveth to search us to the bottom, to the intent that whereas every of us hides himself away when he should do an good no man should shrink back, but every man put forth himself according to his ability & state.  
Now for a conclusion our Lord addeth here, that the jews had been in bondage in the land of Egypt▪ and therefore he commandeth them to be kindhearted & pitiful towards those that are in their service. And hereby it is showed us, that if our Lord have given us experience of adversity, we must be the readier to secure the distressed▪ & not play the proud fools which cannot abide to hear their former state spoken of, when they have been in poverty, but are more scornful and disdainful than such as have lived continually at their ease. Nay, if our Lord have suffered us to be pinched, and to stand in need of otherfolks' service; let us print it thoroughly in our minds, & let it be as a spur to quicken us up, that whensoever we see any folk in necessity, it may always run in our minds, Alas, when I was in their case▪ what desired I▪ I could have found in my heart that all men should have opened their hearts and their bowels towards me: and shall I now shut up mine? Lo what the declaration that is set down here importeth. And it is not in this place only that Moses useth to say so. For there is not any thing more rife in all his books: insomuch that ever after the people's deliverance out of the land of Egypt, Remember (sayeth he) from time to time, that thou thyself hast been in bondage. Therefore let us mark, that look what experience every of us hath had in his life, Gods will is that the same should serve us for an instruction, and that we should bear it continually in mind. As for example, when a man hath been a traveler of countries, he ought to consider into what distresses a man might fall: and he shallbe the more inclined to secure others whom he seethe in like danger. Again, when a man hath been pinched for a time with poverty, and afterward cometh to wealth, his former poverty ought to be a teacher to him for ever after, to be the forewarder to put forth himself where need requireth. True it is that although a man had lived all the days of his life in ease, and never witted what need or want meant: yet shall he not therefore be held excused before God. But yet forasmuch as we be so slack and slow to do good: we had need to take to us the helps that may serve to quicken us up withal. And so let every of us for his own part cheer up himself to do good. As for the rich which never have tasted any want of the goods of this world, if they look into themselves, they shall find that God hath visited them some way or other, so as they have had need of other folks help. And if they be not stark churls, the same must needs be as a stroke with a spur, to thrust them forward to well-doing.  
To conclude in few words, the principal purpose of this place, is that besides the uprightness which is of nature, our Lord will have every man to be inclined to mercy, to do good to such as have need. But put the case there were none other respect why we should secure our neighbours but only this, that we be men: is not that respect great enough? Yes, for under this word Man, we comprehend many miseries. When I see a man in distress, I find in myself that I should be subject to the like things, if God had not a special regard of me. There is neither sickness, poverty, nor any other like thing in any body, but that we ourselves are subject to the same miseries. And what is the cause that we be clear from them? The goodness of our God. And the cause why he spareth us and beareth with us, is to the end that we should be mindful of such as have need. For it is a very great proof of God's goodness towards me, that he not only exempteth me from the adversities which I see in my neighbours, but also giveth me wherewith to remedy theirs. And therefore it ought to be a sufficient provocation for me, that they be of mine own flesh, and of mine own nature, so as there is no difference betwixt us but that God hath advanced the one of us, and put the other back. For we be all of one lump, and it is not for any man to glory, as though he had his riches of himself. If a man be not so miserable as a number of others are, he ought not to be proud of it, but rather to consider that he is so much the more bound unto God. Accordingly therefore as God bestoweth his benefits upon us, let us beware that we acknowledge it towards him, by doing good to our neighbours whom he offereth unto us, so as we neither exempt ourselves from their want, not seclude them from our abundance, but gently make them partakers with us, as folk that are linked together in an unseparable bond.  
And now let us fall down in the presence of our good God with acknowledgement of our sins, praying him to make us so to feel them, as we may return to him with true repentance, and misliking our former life, crave forgiveness and mercy at his hand, and be always ready hereafter to yield ourselves to his obedience, so as our whole seeking may be to glorify him in all cases, after such a sort as our whole life may show that we have well profited in his holy word. And so let us all say, Almighty God heavenly father, etc.   

On Monday the iiij. of November. 1555. The Xcuj Sermon, which is the fourth upon the fifteenth Chapter.  
16 And if he happen to say to thee, I will not departed from thee because I love thee and thy house, by reason that he findeth himself well with thee:  
17 Than shalt thou take an Awl, and bore him through the ear to the door, and he shallbe thy bondman for ever. And likewise shalt thou do to thy womanseruaunt.  
18 Let it not grieve thee to let him go free from thee: for he hath served thee six years as a hireling of double wages. And the Lord thy God will bless thee in all thy doings.  
19 All the first borne males that breed of thy cattle and of thy flocks, thou shalt sanctify to the Lord thy God. Thou shalt not labour with the first borne of thy kine, nor shear the first borne of thy sheep.  
20 But thou shalt eat them, thou and thy household from year to year in the presence of the Lord thy God, in the place which the Lord will choose.  
21 But if there be any blemish in it, so as it be lame or blind, or have any evil fault in it: thou shalt not offer it to the Lord thy God:  
22 But shalt eat it within thy gates, as well the unclean as the clean, both alike, as the fallow dear and the Red dear.  
23 Only thou shalt not eat the blood of it, but shalt power it upon the ground as water.  
We have seen already the law which God placed among the jews, whereby bondage was not to continue for ever, but that the person which had been sold should serve six years, and afterward be set at liberty. And I told you that although the like law be not among us nowadays; yet notwithstanding we may gather a very profitable lesson of that which is therein contained, that is to wit, that he which hath any superiority over others, ought to forbear all tyranny, & to be kyndharted towards those whom God hath put in subjection to him, so as he reign not over them with cruelty, ne enforce them to all that ever he may, but deal gently with them as with his brethren. And although we be not nowadays all of one lineage as the jews were: yet must it suffice us that we have all one father & one master in heaven, 
Eph. 6.9. & Col. 3.10.  as is declared unto us. For by means of our Lord jesus Christ, we be so united together, that there is such a brotherhood betwixt us, as cannot be broken without forsaking the adoption which God hath made of us. And therefore as many as intend to be taken for God's children, must lovingly bear with all those whom they may command. Again, we must come to account, so as if we will obtain mercy at the hand of God, & be borne withal by his gracious favour; we must look to do the like to such as are in subjection to us.  
But now Moses addeth an exception to the law, whereby he had commanded to set servants at liberty after six years service; and he sayeth that if any servant be so well contented with his state, that when his master is ready to send him away & to give him reward, he will say unto his master; Nay sir, I had lever to tarry still in thy house because I find myself well at ease: then shall his master take an Awl, & boar through his servants ear in token that he is his for ever. Yet was not this done without consideration of the case, as is written in the xxi. of Exodus. For there it is said expressly that the master shall call to the judges, 
Exod. 21.6.  that the matter may be inquired of by them. For otherwise, every master might have made the world believe, that his servant was desirous to be his for ever. Therefore it behoved the thing to be proved; and then was his ear bored through at the door, to the end that the matter might be done openly to the sight of all men. For in such cases there might have been much collusion, yea, and also compulsion, and a man might have been so urged by constraint of much beating, that he would have consented to have been in perpetual bondage. But when the thing was done in open sight, so as the judges were called to the matter: then was there no deceit, neither could they be beguiled which did so yield themselves into bondage.  
And as touching the marking of them, it was a common thing in the East countries. And it is seen in other Countries also, that such as were marked, were of worse state and condition than other bondservants were: but in this place there is no meaning of any harder bondage than the rest. And because God had granted that privilege among his people; he addeth that if any man would needs be a bondslave of his own will, than he should bear some mark thereof. But yet was this mark made without any wounding, as if the tip of a man's ear should be bored with a pin or with an awl that were sharp, it could put him to no pain, and it was no more but to make the matter known. And whereas God saith that he should be so for ever, 
Levi. 25.39.  we must understand that the year of jubilee was excepted, as we may see in other places. And in very deed, the compass of fifty years was called a world, and the word that Moses useth is taken sometimes for the age of a man, His meaning then is, that he which consenteth to be a bondslave, shall abide in that state for ever, that is to say even until the state of the country be renewed, as well concerning men's Lands as their persons: at which time every man entered again into his own heritage, that God might always be known to be both sovereign Lord and as it were the only Lord of the soil, & that the inhabiters were not owners and freeholders, 
Levi. 25.23.  but only as tennauntes at will, or farmers, for those are the very terms that our Lord useth. Therefore his will was that the parting of the Land which was made by his commandment should be kept: the mean whereof was that every man should return to his own inheritance & possession at the fiftieth year, at which time the whole state of the Realm was changed in all other things. Thus see we now what was the effect of this Law.  
And here we have an example that masters ought to behave themselves gently, for or if he serve me amiss, I can send him away, and that were more for my profit. And therefore it seemeth prejudicial to my right to give reward now to a slave. A man might allege after that fashion, as men are always subtle in seeking of starting holes. If the case concern either their profit or their loss; they can be brought to no uprightness or reason. For this cause our Lord saith here, How now? Think ye not that a slave doth, yea double the service of an hired servant? Yes: for if a man hire a servant for wages, if he find him not meat and drink, he must give him so much the more money, that he may find himself after his own liking. And again, if a man find him, he will look for a large pittance; and yet he will grudge at it and say; this is no fare meet for a man that takes wages. The man then that is hired for wages, must be maintained after a more courteous and liberal fashion, than a slave. Moreover, when the hired man hath done his days work, he is dispatched, and he goes his way to bed till the next morning that he come again to his work. But the slave is in a harder case. For the similitude which our Lord jesus maketh in Saint Luke, 
Luk. 17.7.9.  is taken of the common fashion that reigned in those days. True it is that he treateth of a far greater matter, to show how we be bound unto God. But yet doth he allege this similitude, saying: Behold, if one of you have a bondseruaunt, whom you send to labour in your vineyard or in your field, when this servant cometh home at night stark weary of his labouring to do you service; I ask you whether his master will say to him, Come sit thou down thy turn, & take here my place, and I will serve thee. Nay, his master will say further to him, Sirrah, go fetch me such a thing, and go do such a thing. And the servant dares not be so bold as to reply, why so? I have laboured in the field all day, and must I now take pains still when I am come home at night? Ye see then to what purpose it is said now that the reward of a slave is double.  
Again, the servant that is hired by the day hath more ease and privilege: insomuch that if he be ill dealt with, he may go his way. But the poor bondslave is tied, so as he must be feign to serve his master day and night, & there is no regard had of giving him any thing for his labour, but so he be found never so meanly it is welynough. To be short it is showed us here, that we ought always to have consideration of the profit that redoundeth to us by such as have done us service. And although there were no Law to compel us to the dischardging of our duties, yet ought it to be printed in our hearts, and every man ought to have a conscience for the laws sake, which telleth us that we ought not to deal churlishly with our servants. For if a man flatter himself, he is never the more discharged before God, but he must be feign to come to account. And those which as now do vaunt themselves because they have gotten some superiority above others, shall in the end find that Gods will was there should have been some equality betwixt them, 
Eph. 〈…〉  as S. Paul speaketh thereof. 
Col. 3. ●●  For he useth the selfsame term when he commandeth masters to bear with their servants, & to spare them. Let there be an equality betwixt you saith he. As how? Is it meant that the servant should be chekmate with his master? No, but S. Paul would there should be an answerable uprightness, so that as the master can well skill to take the labour & travel of his servant under pretence that he may say, He is mine underling, I may command him what I list: so must he also consider the mutual bond that ought to be between one & another of us, that he on his own side do answer & acknowledge, Go to, I am his master, but not to use tyranny; I am his master, howbeit in such sort as I am also his brother; I am his master, but yet is there one common master in heaven, which hath authority both over me & over them that are under me: & in that behalf we be all but one household. And seeing that God hath called us all into his house, it behoveth both great & small to acknowledge one another for their brethren, for as much as God hath done us the honour to adopt us to be his children; let not the great ones which have superiority use any lordliness in reigning after their own will, but let them govern their subjects as their household with all gentleness & courtesy, in such sort as God who is the father of all, may have highest pre-eminence, & be honoured as he deserveth. Thus ye see in effect, that the thing which we have to mark in this sentence, is that every of us should look to himself, & yield them right which are not able to demand it, but are after such a sort in our subjection, as they cannot open their mouths to complain of us. Let us not ●arie till their complaint & cry mount up to heaven; but let us prevent that, & let us of ourselves be inclined to pity & gentleness. That is the thing which our Lord aimed at in this sentence.  
Now he addeth a promise unto it, to the end we should be the better provoked to do that which he biddeth us. For although we feel our slackness in doing our duty to be such, as our own conscience findeth fault with it: yet doth self profit so blind us and besot us, that we cannot be won to open our purses, and to give liberally of the things which seem to belong unto us. Now then, God perceiving us to be so wedded to our own profit, that a man can not wring any thing from us, but by main force: addeth here, that if we use liberality towards those that are under us, he on his side will bless us, & increase us the more for it. Surely, if there were any faith or rightbeleefe in the world, should not this promise inflame us, & move us to pity and compassion towards those that are in distress, to secure them and to help them? And although that mention be made here peculiarly of bondservants; and that God command some reward to be given unto them: Yet is it a general law of courteous liberality. Seeing it is so, let us mark, that if we strain ourselves to do good to such as are in need, we ought to hope for God's blessing, and that the more liberal men be in succouring their neighbours, the more will God show himself liberal towards them again. And so far off are they from diminishing themselves by their giving to the needy; that it is as the opening of a window for God's grace to rain in at, to the greater increase of their wealth. That is the cause why I said, that if there were but one drop of faith among us, we would be inflamed after another fashion to do good. But we be locked up, and every man withholdeth that which he hath, insomuch that when we should give, we think the earth must needs fail us. Whereby we show ourselves to have no trust in God. So then, let us mark well this text, wherein our Lord to soften our hard hearts and to induce us to compassion, saith that according to our pitying of the poor and needy, by relieving their necessities: he also on his side will have regard thereof, & multiply us a hundred fold more by his blessing, than ever we could have increased ourselves by our own covetousness & nigardship. Insomuch that we shall set open a window (as I said afore) for God's grace that is offered us, if we secure those that have need of our help. That is the thing which we have to consider as in respect of the promise which God addeth here.  
Now afterward followeth the Law of the first borne, wherein it is said, That all the firstborn Males shallbe offered unto God, and that they shallbe offered every year, in the place which the Lord shall have chosen, so they be not faulty, nor in any wise blemished. As for example, if a beast were goggle eyed, or blind, or lame, or had any other ilfavorednes or blemish in it: it might not be offered; but the beasts that were sound, were to be offered in the temple, as God had commanded to bring them to the place that he had chosen, according to that which hath been told you heretofore. We know whereof this Law of offering up the firstborn things sprang, 
Exod. 12.12 & 13.2.  namely of Gods slaying of all the firstborn of the land of Egypt, as well of men as of beasts at such time as he was about to deliver his people out of the bondage of Egypt, & of his sparing of the children of Israel; for the blood of the paschal Lamb was dipped upon their doors, & that was done for their preservation. Now our Lords will was that the firstborn should be offered up to him in acknowledgement of that great benefit. For seeing the so great a miracle had been wrought for them, it behoved them to honour God for it, & to be always the more moved to magnify his grace. But we see how forgetful we are in that behalf: insomuch that if God have done us any good turn, in deed we can speak of it & tell it forth with voice loud enough for a little while: but by & by it slippeth from us, & we think no more of it. But gods pouring out of his gracious goodness towards us, is to the end that we should mind it continually & bear it in remembrance ever after. Therefore is it requisite that we should be warned & put in mind of the things which we would else forget. Even so stood the case as in respect of the offering of the firstborn. For God's will was that it should be a memorial of the said benefit, so as it might never be forgotten. And hereby let us mark, that although we have not the like ceremonies among us: yet doth God still exhort us to be mindful of the benefits that we have received at his hand. And the excellenter that his gracious doings are, the more ought we to be moved by them to exalt them, yea and to deal in such wise that even when we be dead and gone; our children may continue in doing the like. Thus ye see what we have to remember concerning the order that was set down for the offering up of the first borne things.  
It had been enough to have spoken of it once: and why then doth God repeat it again, but by reason of men's unthankfulness? And this concerneth not the jews only, but also us. Wherefore let us consider, that whereas God telleth us that we ought to be mindful of the benefits which we have received at his hand, yet we cease not to turn our backs, and to shut our eyes that we might not see; and if we be driven to remember them whether we will or no, yet are we too too lazy in doing it. Considering then the naughtiness that is in us, insomuch that God hath no sooner turned his hand, but that we have by & by forgotten what he hath done for us; or at leastwise whereas he would that the remembrance of his benefits should be printed in our hearts, we think it enough to have borne them in mind a day or twain: Let us accustom ourselves to the mindfulness of them, and consider that we must not only blame the jews for their unthankfulness, but also remember that we ourselves are of nature like unto them.  
Moreover whereas it is said that the first borne things which are to be offered, must be sound and without blemish: hereby we see how men would feign beguile God with their by shifts. For they would have picked the faultiest of their firstborn things to have offered unto God, and they would have thought with themselves, well, this shall be set out to do service withal in the Temple; for it will do me no service: yonder beast doth but pine away, well, he must serve for sacrifice. This were a plain mocking of God: and yet was it a common thing among the jews. But let us come to ourselves: there is none of us all but he findeth himself so ill minded, as to defraud God continually of somewhat that belongeth unto him. For, (to let pass the ceremony of offering the firstborn things) God requireth that every of us should offer up ourselves unto him; and it is good reason that we should do so: 
Hebr. 2.14.  for he hath redeemed us from the bondage of death. We were by nature the bondslaves of Satan, and behold, GOD hath made us his own children: therefore is it very meet, that we should do him homage with our persons. And as touching our souls, we know that the son of GOD spared not himself for the redeeming of them. And as for our bodies we hope that they shall be raised again to his heavenly glory. Is it not meet then that GOD should have the whole possession of us? But when it cometh to the offering up of ourselves to him, the world seethe that we go to it like cripples and purblind folk Who is he that cometh freely unto God, and that suffereth himself to be utterly cast down & to be stripped out of his sinful nature? Nay, if we go towards God with the sight of one eye, with the sight of the other we are tied to the vanities of the world. If we lend him our ears a little while, by and by we be listening to some other thing. If we have any good thought tending towards him, we be corrupted a thousand ways. Such are the sacrifices that we offer unto God, that is to wit sinful sacrifices & full of corruption. To be short, howsoever the world go, God can have no right at our hands. Call he neversomuch upon us, & be he never so importunate with us, yet are we so hard-hearted, that we will never yield him his due. Thus we see that although the ceremony of offering the first borne as well of cattle as of men, is taken away: yet this Law is not superfluous among Christians: but under the shadows of Moseses law, God showeth us after what sort we should come unto him nowadays: that is to wit, not limping, nor as purblind folk ranging here and there: but that we should look to the purging of the wicked affections that are in us, so as we may come to him sound both in body & soul. True it is that do what we can, it is not possible for us to be without a great number of vices in us: but yet must not those vices be nourished, neither must we flatter ourselves. If any of us feel any imperfections in himself, he must mislike of it, and being sorry for it, we must desire GOD to purge and cleanse us from our sins, that we may be rid from all the corruptions that hinder us to become acceptable sacrifices unto him. When we go that way to work, that is to say, when every of us fighteth against his own sins by true repentance; although there be many things amiss in us, yet will our Lord receive us, and not shake us off. 
1. joh. ●1. 7.  For we know that the blood of our Lord jesus Christ serveth to scour out all our spots. And that is the cause why it is said that our sacrifices are offered to God the father in his name. 
Hebr. 3.15.  Seeing then that jesus Christ is there answering for us, although there be spots in us, yet are they not imputed to us. But yet must we on our side endeavour to amend them, and by that mean acknowledge the thing that is said here, that is to wit; we must not offer faulty sacrifices unto God, nor resemble the hypocrites, which come to him for fashion's sake, but in deed make none account of him: so as we should make a fair face of it to the worldward, and in the mean while foster some secret poison within, but that we come right forth to our God as he commandeth us. Thus ye see in effect what we have to remember upon this sentence of Moseses, where he speaketh of the firstborn.  
Besides this, our Lord's meaning was that the first borne should be valued at a sum of money as well of the cattle as of other things: so as the thing that was always aimed at, was the mindfulness of God's benefits. But as concerning these things we will not enter into them as now; for this text requireth it not, neither doth the time serve for it. It sufficeth us in few words to know that our lords meaning here, is that when we have received any gracious good turn, or that he hath bestowed any benefit upon us, the remembrance thereof should continue with us, not for a day or two, but for ever: and that the fathers should tell their children the same, to the end that he may be honoured among us for evermore. Finally let us not offer beasts unto him in sacrifice, as they did under the Law as appeareth by this figure: but let us assure ourselves that the acceptable sacrifice which God requireth, is the offering of ourselves unto him both in body and soul, 
Rom. 〈…〉 1. Cor. 〈…〉  so as our whole seeking may be to be guided and governed altogether by his holy spirit, and that all that ever we have be dedicated to his service, and applied to the use which he hath showed us, that he may be glorified in all points.  
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, and that seeing there is nothing in us but all manner of frowardness & lewdness, we may seek to be renewed in such sort, that as long as we live in this mortal life, our whole seeking may be to be guided to the happy end which we look for in heaven; and that in the mean time we may live after such a sort in this world, as he may be glorified in us, and that when it shall please him to take us hence▪ we may yield ourselves obediently into his hands, assuring ourselves that sith he showeth himself so gracious and liberal towards us, as to govern us in this transitory life, & of his goodness giveth us all things behoveful & necessary, we need not to doubt but that he will make us to attain to the perfection of the things which are now hidden, & which shall not be opened unto us, until the coming of our Lord jesus Christ. That it may please him to grant this grace not only to us, but also to all people and nations of the earth, etc.   

On Tuesday the fifth of November. 1555. The XCvij. Sermon which is the first upon the sixteenth Chapter.  
THou shalt keep the month of new fruits, that thou mayest keep passover to the Lord thy God. For in the month of new fruits the Lord thy God brought thee out of the Land of Egypt.  
2 And thou shalt sacrifice the passover to the Lord thy GOD, even Sheep and Oxen, in the place which the Lord thy GOD will choose to put his name therein.  
3 Thou shalt eat no leaven bread in that feast: Seven days shalt thou eat unleavened bread, even the bread, of sorrow. For thou camest in haste out of the Land of Egypt: to the end thou be mindful of the day of thy departing out of the Land of Egypt all the days of thy life.  
4 And there shall no leaven be seen in thy house, during the seven days in all thy coasts. Also ye shall not leave of the flesh that is sacrificed from the evening of the former day till the next morning.  
THis present chapter treateth of the three feasts which God ordained among the jews: that is to wit, the feast of Easter or passover, the feast of Pentecost or Whitsuntide, & the feast of Tabernacles or Tents. First he treateth of the passover, & God ordaineth that it should be diligently observed: for it was a memorial of great importance, whereby the people were put in mind, how they had been redeemed, & put in possession of the inheritance that had been promised unto them. It was behoveful that the same should be known: for it was the foundation of all the benefits which the jews had received at God's hand, & which they looked for afterward. Without that, they had been no people separated & dedicated to god, neither had they had any hope of salvation: for the covenant made with their fathers had been disfeated. Therefore is it not without cause, that God would have that day kept holy, & with such ceremony. In like case was it with the feast of Tabernacles, as we shall see hereafter. For it served to put the jews in mind of their going out of Egypt, and that whereas they had dwelled long time in the wilderness, without house or home, and yet God had ever preserved them: it behoved them likewise to acknowledge the same benefit. But we will treat of every feast in his dew order.  
Presently we have to speak of the passover. But before I go any further, we must mark also that God respected not only what he had done already; but also meant therewithal there should be a figure of things to come, whereof we have now the truth & substance, since the time that our lord jesus Christ hath been discovered to the world. That is the cause why S. Paul telleth the Colossians, that these things were but shadows, 
Col. 2 17.  the body whereof is in Christ jesus. True it is that he speaketh not there expressly of Easter day by name: but yet under the name of Sabbat, he comprehendeth all the feasts, & likewise all the Ceremonies that depended upon them. To be short, God had a double respect in ordaining the day of the passover. The one was to do the people of Israel to understand, that they came not into possession of the Land of Chanaan by their own power: but that they had been led in thither by the hand of God. And because they had been delivered by miracle out of the land of Egypt; Gods will was that the same should be declared. Again, forasmuch as the same deliverance was a figure of the deliverance that was to be hoped for by our Lord jesus Christ: this feast of passover extended yet further, that is to wit, that when the people ate of the pascal Lamb (as they called it) they should think thus with themselves: This is a shadow & figure of the Sacrifice which shallbe once offered up, whereby the world shallbe reconciled & set free. And although the thing were not yet apparent to the eye. Yet behoveth it the faithful to enure themselves to the hope of the redeemer whom God had promised them. And in that respect saith S. Paul in the first to the Corinthians, 
1. Cor. 5.7.  that jesus Christ is our passover or paschal Lamb, and that he is sacrificed for us, and that we must now eat of that sacrifice: howbeit not with the leaven of malice and deceitefulnes, but with righteousness and soundness. That is the one point which we have to remember.  
And that the paschal Lamb was not a bare ceremony without doctrine, it appeareth by that which is written in the twelfth of Exodus; 
Exod. 12.26  where it is said, that when the Lamb is sacrificed as it is a eating, if their children ask what it meaneth: their fathers shall answer, The Lord brought us out of the land of Egypt where we were in bondage, & therefore he will have this thing done yearly in remembrance thereof: not that the doing thereof one only day may discharge us: but that the same should continue printed in our hearts, so as in enjoying the land of Chanaan, we may understand that we conquered it not by our own strength, but through his good pleasure, because it was his will to harbour us here, according to the promise which he had made to our forefathers. We see then how the feast of passover, was not a ceremony without instruction: but that it contained doctrine in it. And it is an article of great importance. For the world would always have a great number of ceremonies to no purpose: & in the mean while it seems enough to have store of gay shows. But on the the contrary part, God telleth us, that ceremonies are but toys & trifles, unless they lead us further, & behight us things concerning our salvation, so as we be taught & confirmed in the faith by means of them. If that be not in them, they be stark baggage, & nothing worth. Nay, they be nothing else than a corrupting of the service of God, and the high way to lead us to superstition and idolatry. As for example, we see how they make a great number of disguisings in the Popedom: but in the mean while they wot not what any of those things mean. If ye come to their Mass, there they play an interlude, where there are as many fond toys as can be. In deed the wretched world is ravished at them: but that is because they know nothing, but are utterly sotted, and yet they bear themselves in hand that they have done a dowtie deed, and that God ought to like very well of it, when they have so bestirred themselves. But (as I told you afore) they be but vain & fond Apish toys. And why so? For God never meant to ordain any ceremony among his people, which contained not some good instruction, and served not to some good end. And therefore let us mark well, that whereas the jews had the feast of passover, they had God's word also, whereby they were warranted that it was not invented at the pleasure of men. For God not only gave a prefixed commandment as saying: You shall observe such a day: but also a doctrine with it, & willed that the fathers should teach it their children, & put them in remembrance of the deliverance that had been made, as in deed it was as excellent a deed as might be. That then was of his appointment.  
And so let us bear in mind, that if we nowadays have ceremonies without instruction, they shallbe all condemned of God, who utterly misliketh them, and we can not allege them to be his service. For he declareth and avoweth it to be but foolish superstition, when men turn away from that mark, and that it is the next way to put us quite besides our salvation. And herein we may defy all the huge heap of pomps wherewith the Papists will needs serve GOD: for there is nothing in them that God avoweth. Also we be warned to mingle nothing with the pure simplicity of the Sacraments and Ceremonies which GOD would have to be observed nowadays. Let us hold us contented with that which is showed us: for if we add never so little to it, surely we shall make such a minglemangle as will be nothing worth, after the manner of the Papists, who (as we see) have invented many things of their own head. We must have this and that, say they, Why so? To what purpose? O (say they) it will serve for such a thing: but in the mean while there is no instruction to Godward. Is it their part to cause a doctrine to be brought in? It were meet that God should speak. And when men hear him, than every one shall be edified. But when men thrust themselves in, and fall to forging of fond devotions without authority from GOD: all must needs be cast down. The world sees how the Papists have corrupted the true Sacraments. In Baptism, the water hath been esteemed as nothing in the Popedom: for it is no matter if the infants piss in it. But as for the holy cream that is in it, O, it is not for any man to touch that: for that is too heavenly a thing. And yet notwithstanding the water is the substance of that Sacrament, and the whole perfection thereof. But as for the ceame, who devised it? It is a stinking grease that men have charmed, and blowed upon, like sorcerers. And should that be had in such reverence, that the Sacrament which proceedeth from the son of God, should be had in no estimation for it? Moreover, the water (by their reckoning) is not good, unless it have been conjured, and that a number of charms have been made over it, to amaze the ignorant. And therefore so much the better ought we to bear this lesson in mind, that we may be fenced against all Satan's inventions; which is, that sith we see our minds so ticklish, that we would feign still invent some new thing, and we bear ourselves in hand that we have spun a fair thread, when some new Ceremony is come forth by our means: it standeth us in hand to think thus, yea but GOD despiseth all this gear, yea and he showeth us that we do but pervert his service, when we add any thing after that fashion, of our own. Then is it an infallible doctrine that no Ceremonies are behooveful or to be made account of among the faithful, unless they carry instruction with them. And that instruction must come of GOD: for it is his office to teach us, he reserveth that authority to himself. And therefore it is to be concluded, that the ceremonies which are set forth by men, are but trifles & geugawes, how great a show of wisdom soever there seem to be in them.  
And hereby we see also that it was superstitiously done of such as bear the name of Christians, to bring in a feast of passover under pretence that the jews had it: for the respects are far divers. I mean not that we may not have one day in the year, whereon to celebrate the remembrance of the resurrection of our Lord jesus Christ: for we must not run so rigorously into extremities, as that our infirmity might not have some help, to quicken it up withal, that we might the better bethink us all the time of our life, what benefit the rising again of our Lord jesus Christ hath brought unto us. Well then may we have a day appointed to that purpose for order's sake: but to make a service of God thereof, or to think that we ought to fashion ourselves after the example of the jews; that as they had their passovers, so ought we too: it were an abuse that tendeth to the turning of all things upside down, and a putting of a veil before the face of jesus Christ, that men might not know the light of the Gospel. These things (as I said) were but shadows, whereof we have as now the body and substance: and therefore it is a hiding of jesus Christ, when men bring in feasts after the manner of the jews.  
But now let us come to that which is commanded here concerning the Easterday of the jews Ye shall eat unleavened bread or cakes (saith he) by the space of six days, and there shall no leavened bread be found in your houses. This was done because the jews departed in haste out of the Land of Egypt. And it ought to have made them to think that they went not out with banners displayed, as though their enemies had stood so in fear of them that they durst not quetch against them: for they went a way like a sort of poor fugitives. The women carried their children upon their shoulders, the men took up their stuff in their necks, and fled away privily, and their enemies would feign have pursued them, & they were of strength & power enough to have done it. The jews on the other side were a people that could no skill to handle a sword: for they had been held in such slavery, that they durst not once look upon a sword or any weapon of war. They had been used like Asses and Oxen. Their state had been as slavishe as could be. Well then, when the time came that they should departed, it was said unto them, Get ye hence. 
Exod. 12.39  And what bread shall we have to eat? What provision shall there be by the way? Grind your corn, and truss it up quickly in meal upon your shoulders, and as the time will serve ye shall bake it by the way and eat it. Now when the people had this solemnity yearly, wherein they ate cakes without leaven: it served to put them in mind, that when their fathers departed out of Egypt, they were a poor fugitive people, that ran away like a Lamb that is pursued by wolves. Ye see in what plight they were. Needs therefore must it be concluded, that God had preserved them after a wonderful fashion. For what were the Egyptians? A nation full of pride and cruelty. A mighty nation, a nation that trusted to their own force & power; & moreover a nation that bore deadly hatred to the poor jews, an utter enemy to them, & such a one as desired nothing so much as to root out the remembrance of them, as the tyranny of Pharaoh had well showed. Now than the jews were put in mind that God had made them to scape out of their enemy's hands, so as they could not but know that they had been helped by him, & that the praise of their life was to be yielded unto him. As if they should say, Thou Lord hast delivered us, not only from the state of bondage but also as it were by fetching us out of our graves. For we were as it were stark dead, and had been past all hope of recovery, if thou hadst not reached us thy mighty arm. That was the thing whereof the jews were put in mind, when God commanded them to eat unleavened bread. And it was his will that this should be done, not only the same night that they ate the paschal Lamb: but also that the same Ceremony should be continued by the space of six days together. And why? God showed therein, that men be not thoroughly framed at the first brunt to the doctrine that he setteth down unto them, though the same be clear enough. Doth God speak? There is no darkness in his speech. But yet howsoever the case stand, we can not fasten upon it. For we be so slow minded, that we can never attain to his meaning, until he have repeated our lesson to us diverse times. That is the cause why he commanded expressly that they should eat unleavened bread by the space of six days together. As if he should say, truly the very one nights eating of the paschal Lamb with unleavened bread, aught to be a sufficient instruction to you what is meant by the same. But what? I see well ye be shortwitted, insomuch that if ye have heard any thing at God's mouth, ye forget it out of hand. And therefore when I intend to teach you, I must deal with you as it were by measure and compass. And therefore if ye have a good long time afore hand to bethink ye of the eating of the paschal Lamb, ye will be the better prepared unto it. Therefore shall ye have a whole week, wherein ye shall eat no leavened bread; by means whereof ye shallbe quickened up to think upon the great and inestimable benefit which God bestowed upon your fathers in delivering them out of the Land of Egypt, so as you may bear well in mind that his delivering of them was after a strange manner, and that he was feign to work after a heavenly fashion, because ye were in so wretched plight, that ye might seem to have been already swallowed up of death, and to have been already buried in your graves. Now we see why the jews were expressly commanded to abstain from the eating of leavened bread.  
There were other Ceremonies also; that is to wit, 
Exod. 12.11  the girding up of their garments, the putting on of their shoes, and the taking of their walking staves in their hands. For in those East countries they ware long garments after the same manner that the Turks do at this day. And when they travailed by the way, they trussed up their garments above their loins, as the grey Friars & jacobines or white Friars do, and such other that are so greatly cumbered with clothes. Now God did the jews to understand that they should be as wayfarers when they ate the paschal Lamb, and that they should eat it in haste, to put them in remembrance of the said departure out of Egypt. And our Lord did set down this figure as a lookingglasse for the jews to behold how their forefathers ate the paschal Lamb, even when they were hasted to go their ways, that they might acknowledge so great a benefit. And herein we see how God had a respect to the rudeness of his people as in deed all the Ceremonies which we have serve but for our infirmity. What doth Baptism or the lords Supper bring us? Do they make the death & passion of our Lord jesus Christ of more value than it is of itself? What help find we in the bread, or in the wine, or in the water, to that purpose? God's meaning than was not to add any thing to that which we have received in our Lord jesus Christ: but to bear with our rudeness because he sees us to be unable to comprehend the things that are gotten for us by our Lord jesus Christ. For inasmuch as they be too high for us, God helpeth us up to them by the outward & visible signs which we have in the Sacraments. But it behoved the jews to have more such helps than we. For they had not so plain a doctrine as is now contained in the Gospel. Again, jesus Christ was not yet come, in whom we see all that ever can be wished for our salvation. The heavens were then opened unto us, 
Col. 1.22.  when his side was opened to wash us clean, and his body offered up for a sufficient sacrifice to reconcile us unto God his father, and to do away all our offences and transgressions. When these things were done, than had we a full warrant of our salvation. Therefore we in these days need not to be helped with so huge a heap of Ceremonies as the ancient fathers under the Law were. It is enough that we be led to our Lord jesus Christ, whereunto few signs suffi●e, that is to wit Baptism and the Lord his Supper. For seeing that the son of God is contented with those two: we also ought to rest there. Nevertheless, we see here how God vouchsafed to stoop to the infirmity of his people, by giving them a lively representation of their departing out of the Land of Egypt, and by setting them down as it were in a lookingglasse or painted table, for them to behold how he had delivered them: that is to wit, like a sort of poor people, that were taking their journey to flee away privily, and were so distressed as it was not for them to turn head against so mighty enemies, who were able to have swallowed them up at the first chop without any resistance. Seeing then that the jews had such instruction; they should have considered thus with themselves: How cometh it to pass that we be alive at this day, but because our God hath preserved us? And how should our state stand but only by his mere mercy? For we had perished if he had not reached out his arm to bring us out of the Land of Egypt. Thus much concerning this point.  
Now it was commanded further, that the paschal Lamb should be eaten with bitter herbs. 
Exod. 12.8.  And our Lord himself speaketh here expressly of the bread of sorrow: as if he had said, although ye eateth: paschal Lamb in rest, and when ye be come to the enjoying of the inheritance which I have promised you: yet must you have a memorial of the anguish wherein your forefathers were, and you must think that without my favour you should have had neither paschal Lamb nor bit of bread to eat at this day: for ye should have been utterly rooted out of the world. Consider it therefore, and that ye may be the better moved thereunto, take bitter herbs, that is to say, abstain from all daintiness in your eating of the paschal Lamb. For the jews were not restrained from taking their repast after their eating of the paschal Lamb, as we see that our Lord jesus Christ in eating of the paschal Lamb with his disciples, insomuch as they did not only sit down at a table, but also lie down after the manner of old time, which was to eat their meals lying half a tone side. Certain it is that he kept the Law to the uttermost: 
Gal. 4.4.5.  for he submitted himself to it to set us free from it. Then must we note that our Lord ate the paschal Lamb after the same manner that was ordained by Moses, that is to wit, standing upon his feet, with his staff in his hand, and his shoes on his feet, and having his loins girded up like a wayfarer. And after this was done he took his accustomed repast, for this was a solemn sacrifice, and therefore we must not wonder that it was separated from the common meats: for it behoved all the folk of one house to eat thereof, so as if there were thirty or forty persons in a house, every man had his portion of it. And if the household were not great enough, two or three households were called together and they met in one place, that the sacrifice might be eaten up hastily. A Lamb was roasted in haste and eaten up with a morsel of a sweet cake: yea and they were forbidden to seethe it, to show that they could have no leisure to tarry till it were half boiled, but they were feign to devour it hastily, life folk that were to go their ways out of hand. But howsoever the case stood, it behoved them to eat it with bitter herbs. Whereby we be done to understand, that dainties do keep us from the dew consideration of God's benefits, to be ravished by them. For although it be said, Thou shalt be merry before thy God: 
De●.  yet are we continually held back in this world, when we have some allurement to withdraw us from God. For if our flesh have her likings, then are we overtaken in such sort, that we sty not up aloft to behold well the spiritual grace of God. Thus ye see that the cause why the bitter herbs were put to the sacrifice, was to make men to consider the better after what manner the people had been delivered, being erst in so extreme anguish as they were not able to endure any more.  
Besides this, 
Exod. 44. ●●  they were also forbidden to admit any heathen man to it, unless he were circumcised. True it is that God commanded that the bondmen being strangers borne should eat thereof. Yea, but that was not before they were first incorporated into his Church by receiving the sign of circumcision. Hereby it is done us to understand, that it was a peculiar token given of God to his own people. For Sacraments are peculiar to the Church. They be no things for men to put to unholy uses, nor to leave at aladuenture. For our Lord will have us to be gathered together under his name. When we use the Sacraments, let us think thus with ourselves, Behold here is a treasure that God hath kept and laid up for us as for his children. And in dread, if a man should nowadays admit as many to the lords Supper as would offer to come to it: were it not a defiling of the Sacrament? And yet there are a number to be seen, which would have all men indifferently both tag and rag to be admitted to it: but such folks never witted yet how to use the Sacraments aright. For (as shall be declared hereafter) the Supper of our Lord jesus Christ is to us at this day the same that the paschal Lamb was, to the people of the jews. Wherefore let us mark in few words, how our Lord hath showed that this Sacrament was a warrant given of him to his people, that he took them to be his Church, and therefore that it ought not to be set forth at adventure to all comers. True it is that Circumcision likewise was a Sacrament: but there was diversity of respects between the one and the other. For by circumcision, folk were received into the number of God's people, so as it was an entrance into the Church as Baptism is at this day: by means whereof such as by nature are not nombered in the company of God's children, are received and incorporated into them by Baptism. And so stood the case with the jews for circumcision: But as for the paschal Lamb, that was to be kept to the jews themselves.  
Now it is also said, that it was not to be eaten throughout the whole Country; but that it was to be done in the place which the Lord had chosen to put his name in. And truly this was not showed them at the first day, insomuch that they had been a long time in the land of Chanaan, ear the Ark had any certain resting place, there was no such place assigned to it. But yet it behoved them always to be obedient to the ceremony of resorting to the place where the Ark was, 
De●●. 12.11.  until mount Zion was marked out. And then were all men bound to repair thither, even from the uttermost borders of the Country: all men were to come to jerusalem, except they were letted by sickness or old age. And why? It was not to give a precedent for the Pilgrimages which the Papists invented afterward: For in so doing they showed themselves to differ nothing at all from the jews. Again, it is not for them to excuse themselves by the example of the jews: for the jews had a commandment of God, but the Papists made their vagaries for their own pleasure: wherein they utterly renounced jesus Christ & overthrew that which is said in the fourth of S. john, 
〈◊〉 4.21.  namely that the time was come that god would no more be worshipped in any place certain, but would have his name called upon every where throughout the whole world. Besides this, we must mark that there was a special reason why God would have the jews to resort to jerusalem to sacrifice the paschal Lamb there: namely to the end that no man should attempt to alter any thing in that order which he had set by the Law. And (as I have said) this ancient ceremony was a thing of great importance, as whereby the people were informed of their Redeemer, even that he had brought them out of the land of Egypt, & that he would send them yet another redeemer, by whom the whole world should be redeemed. Lo here a ceremony that imported a wonderful secret, & therefore it was meet that it should be kept purely. For the doing whereof, god called all the jews into one body, that having the Sanctuary & the temple there before their eyes, they might be the better put in mind that it was not lawful for them to add any thing at their own pleasure, but that it behoved them to follow the common doctrine, to understand that God represented himself there, 
●●●d. 25.8.  and dwelled among them by means of the Ark. Seeing then that the people were so gathered together, they could not but be restrained from starting out into foolish inventions: and needs must the doctrine be retained therewithal, as I have said afore: for the ceremony was nothing of itself, it had been but as a Maygame or a mockery. That was the cause why the people were drawn to jerusalem, as to the place which God had appointed. And so we see now why it was said that they should not do sacrifice in any of their cities or towns, but assemble all together in the City of jerusalem.  
It is enjoined further, that they should not break a bone of the Pascal Lamb. 
〈◊〉 ●●. 46  And why so? As if it were said that it was a meat to be eaten in haste, (as I have showed afore,) so as they were forbidden to boil any part of it. And hereby God meant to show yet better the haste which the people made in departing out of the land of Egypt, forsomuch as it was not for them to set the pot upon the fire to boil it: for they could never have had time to do it. Therefore were they feign to make haste, & to eat this Lamb half roasted as people pressed upon by their enemies, & as folk that looked to have been overtaken every minute of an hour: by reason whereof they had no leisure to stand gnawing of the bones, or to break them to get out the marrow, as folk do when they have time at wil None of this could they do: but were feign to eat the sacrifice in haste, & to cast away the rest. We see then as now, that as concerning the deliverance that had been wrought already, things were as it were pointed out with the finger in the paschal Lamb: & for this cause the very term itself is expressed here, for the Hebrew word Passah is the same that we call Passing in english. And by the word our Lord confirmed the thing which we have spoken of before, namely that this Ceremony was not a fond devise to busy men's heads withal as though they were little babes: but that it importeth instruction to edify folk withal, to the end they should think thus: This day must we do homage to our God for our life, because he preserved us of his own mere infinite goodness, by bringing us out of the land of Egypt. So then God spoke not simply of the things that were to be observed: but his meaning was to show the end in such wise which he intended, as the people might consider, we have made a Passage: & what manner of Passage? Even such a one as we had no legs to go it withal, but God did list us up by his power, and made us to pass over it as a gulf of death, not only in passing the red sea, but also when we were yet in Egypt. For before we came at the red sea, there was another strait to pass, which we should never have scaped out at, if God had not opened us the way with his own hand. Yea & his will was that that day should be observed, to the intent that the remembrance thereof should be the certainer.  
And for the same cause he pointed out the month that answereth to March or April. Howbeit not to either of them, but because we cannot make a certain report of the months of the jews to compare them with ours. The reason whereof is, for that they had their months intermingled one with another, because they took them according to the Moon, so as they were interlaced together. This month therefore was sometime sooner and sometime later, & was named in hebrew Abib, which signifieth an ear of corn, when it beginneth to shoot forth at the first. Not when the ears of Corn are full ripe: but when the corn beginneth newly to spindle. In deed the time of itself importeth nothing: but yet did it serve greatly to the instructing of the people, because the setting of it down made them to behold the matter the more presently. God's putting of them in remembrance of it was such as they could not but know the mean whereby their fathers were brought out of the land of Egypt. And the very night itself was marked, to the end they should consider how god had delivered them from the thraldom of Pharaoh. On the other side, had the month been marked at the pleasure of men: they would have thought it might well have been changed for the commodity of the people. But God commanded it to be kept, to the end they should know he would have no part of his ordinance changed, nor any man attempt to alter it in any wise.  
And now we have to mark in effect, that by the ordaining of the passover day, God meant to set down a memorial of his doings among his people, that they might acknowledge his grace, in delivering them out of the Land of Egypt after that fashion, and that their children might know that that was the means whereby they were come into the inheritance that had been promised them. Nevertheless, it was not God's intent to be honoured and served with a trifling Ceremony: but his mind was that there should be teaching, that men might be edified by it, and that the jews might know that Gods calling of them to him, was to be served by them as their redeemer and father. And therefore he would not have the paschal Lamb eaten by unholy and unbelieving folk: but that it should be given alonely to such as were circumcised, and were already of the body of the Church. And seeing it is so, Let us remember that in all signs which God giveth us, we must have instruction annexed to lead us unto him. And for as much as we have the true passover in our Lord jesus Christ, as shall be declared to morrow: we must nowadays step further. And although we have not the old Ceremony; yet let us hold fast the truth thereof, which is brought us by the son of God, as it is declared unto us in these days by his Gospel.  
Now let us fall down before the majesty of our good God with acknowledgement of our sins, praying him to make us to perceive in what state we were, when he vouchsafed to call us to him, so as he hath plucked us out of the gulf of death, in such sort as we have now cause to glorify him, and to give ourselves over to his service all the time of our life. And for as much as he not only showeth himself to be our father and saviour in this transitory life, but also calleth us to the everlasting inheritance of heaven; according as he had chosen us thereto before the creation of the world: let us tend always thitherward, and be the more provoked to labour to that end, seeing we have the helps and Remedies which he giveth us, and that the badge is kept among us as he hath commanded us by his word. That it may please him to grant this grace not only to us, but also to all people & nations of the earth, etc.   

On Wednesday the vj. of November. 1555. The XCviij. Sermon which is the second upon the sixteenth Chapter.  
2.3.4 And thou shalt sacrifice etc.  
5 Thou mayst not sacrifice the passover within any of the gates which the Lord thy God giveth thee:  
6 But in the place which the Lord thy God will choose to set his name in, there shalt thou offer the passover at even, about the going down of the Sun, just at the time that thou goest out of Egypt.  
7 And thou shalt roast it, and eat it in the place which the Lord thy God shall have chosen for himself. And the next morning thou shalt return from thence and go home to thy Tents.  
8 Six days shalt thou eat unleavened bread: and on the seventh day which is the solemn feast of the Lord thy God, thou shalt do no manner of work.  
IT was declared yesterday, how that by keeping the feast of the passover, the jews were put in mind of the deliverance of their forefathers made by God. And I told you how it was to double end. For GOD'S will was to put his people in remembrance of the favour which he had showed to them already: and again, he meant to lead them to the hope of our Lord jesus Christ. It was then but a temporal deliverance, which God had made of them out of the land of Egypt: but when he sent his only son, them delivered he his people out of a far worse bondage than that which we have spoken of. And therefore let us mark that the paschal Lamb was a figure of our Lord jesus Christ: which thing S. Paul witnesseth in express words, saying: Christ our passover is offered up. 
1. Cor. 〈…〉  Also we know the sentence that is alleged out of the twelfth of Exodus by S. john, where it is said; 
john 〈…〉 & Exod. ● 4●.  Ye shall not break a bone of him. For there he declareth how they came to our Lord jesus Christ to have broken his bones after the accustomed manner, and found him already dead. And that came to pass by the wonderful providence of God, whose will it was that the thing which had been figured in the paschal Lamb, should be laid open to men's eyes in jesus Christ. And so Saint john applieth this sentence to the person of our Lord jesus Christ, in saying, it is written, Ye shall not break a bone of him. Yet, but God speaketh but only of the paschal Lamb which was offered in those days. Yet notwithstanding his intent was to show, that there was an agreement between Christ & the passover, and that in that visible sacrament he meant to foreshow the redemption that was not yet seen, and that all this was fully accomplished in our Lord jesus Christ. True it is that the jews have not profited by this admonition: for they were the more inhardened by it. But let us on our side learn to refer the things that were done by our Lord jesus Christ, to the things that were for figured in the law, & we shall profit greatly by that mean. For it is not enough for us to know the story of the death and Passion of our Lord jesus Christ; but the chief point is to resort to the use and fruit of it. And that is much the better attained unto, by considering the ancient figures. Now it is said, that the paschal Lamb was offered up, to the end that the houses which were marked with the blood thereof, 
Exod. 12.13  should be spared of God. For an Angel passed swiftly through the land of Egypt, and slew all the first borne both of man and beast. There was but one reservation, namely the sacrificing of the Lamb, & look what door of a house was dipped with the blood thereof, that house did the Lord's Angel pass over. The only safety then which we have, when God uttereth his wrath and vengeance through the whole world, is to bear the mark of our Lord jesus Christ. For inasmuch as he was sacrificed for us, & we be besprinkled with his blood, God acknowledgeth us for his own, & upon special privilege withdraweth his hand from us, so as we be not comprised nor enclosed under the common curse of the whole world. For the land of Egypt was at that time as an image of all mankind. And in deed, we be all accursed by nature: & good reason it is that God as a just judge should execute his vengeance upon us. 
Eph. 2.3.  But here the faithful are dispersed and mingled with the faithless. And how then are they discerned asunder, seeing they dwell together? God can well enough skill to discern the mark of his son. True it is that the state of our life may well be like the state of the faithless and the despisers of God. But yet howsoever we far, our Lord gathereth us continually to himself. Insomuch that if we be of his flock, he willbe merciful to us even to the end, conditionally also that we bear the blood of our Lord jesus Christ for our badge. At that time the doors of their houses were sprinkled with a branch of Hyssop: 
Exod. 12.22 1. Pet. 1.2.  but as now our besprinkling must be spiritual, as S. Peter telleth us. Would we then that God should take us to mercy, when his hand is stretched out to punish all the world? Let us understand that there is no other mean for us to be marked by our lord jesus christ, than only the holy Ghost. For his blood is not now a shedding, that we might make an outward and visible sprinkling of ourselves with it: but he hath shed it for us in spirit (as the Apostle speaketh of it in the Epistle to the Hebrews. 
●ebr. 9.14. ) That is to say, it was not the only pain that he suffered in his body, but also the matching of the heavenly power with it, that made the blood of him to be our washing and cleansing. And when we have once been watered with the holy Ghost, then will that blood be ever fresh and never dry. For it is not corruptible, in as much as we be washed and cleansed with it before God. 
Hebr. 10.20  Therefore let us so put the thing in ure which is spoken of by Saint Peter, as it may besprinkle our souls. As how? Even by taking hold by faith, of the inestimable benefit which is brought us by our Lord jesus Christ. And although we be full of filth and uncleanness: yet doth not God fail to take us into his favour, because the blood that was once shed for our salvation, is sufficient to wash out all our spots at this day. 
1. john 1.7.  Thus much for one point.  
And therefore let us rest upon this point, that although we seem in this world to be wrapped up in the curse of God with the unbelievers; yet notwithstanding we shall be preserved from above: and that if the Angel could skill to discern the jews which had marked their houses with the corruptible blood of a brute beast; it is much more likely that God will at this day know the blood of his own son, so as we may be discerned by it, and not have his wrath to fall upon us. True it is that we may well suffer some chastisement; for it is good for our soul's health. But the end thereof will always be good, and God will never cease to be still merciful to us. That is the first matter which we have to mark as in respect of the former saying, that our Lord jesus Christ is the fulfilling of the things that were figured in the law, by the offering of the Pascal Lamb.  
But let us now come back again to Saint Paul's exhortation. He saith that because our Easter lamb is offered up, 
1. Cor. 5.8.  we must now keep the feast in eating it, howbeit not with the Leaven of naughtiness or deceit, but in simplicity and uprightness. Whereas he saith that our passover is offered up, he doth us to understand that if we willbe reconciled to God, we must resort to the death and passion of his Son, and not surmise any other Sacrifice than that, 
Hebr. 7.24.  which is the everlasting, because the virtue thereof can never fail. And it is a point well worth the noting: For it serveth to condemn the abomination of the Mass which is brought into the Popedom. They be not contented with the offering up of jesus Christ unto GOD his Father, and with the one satisfaction which he hath made to endure for ever: but they bear men in hand that he is yet sacrificed daily; whereas Saint Paul telleth us that we must hold us to the Redemption that was purchased once for all.  
Now remaineth that we eat of this Sacrifice, that is to say, that we become partakers thereof. As if he had said, there are two things in the paschal Lamb: the one was the sprinkling of the lambs blood, and the other was the eating of his flesh roasted. Now in deed it is the son of God that hath offered this sacrifice, 
Hebr. 7.24.  and that office belongeth to him alone. The spinkling of his blood is made in our hearts by the holy Ghost: for that cannot be attributed to the cunning of men. We must now become partakers of this Sacrifice: not by eating jesus christ after a fleshly manner; but S. Paul had an eye to this partaking that is given us by the Gospel. 
Eph. 5.30.  For we be members of his body, and he knitteth us so unto him, 
john 14.19.20.  that look whatsoever he hath, he communicateth the same unto us; so as we live in him & he also in us. And for as much as there is no severalty between the son of God & the faithful: therefore is he our meat. For we be no less fed with his power & his very substance as in respect of our souls, than our bodies are fed and nourished with bread. Again, to the intent we should understand that we have not our sustenance by haulfes in jesus Christ: he addeth wine also, to show that he is our drink as well as our meat. That is the thing which S. Paul meant to betoken, in saying that we must now eat of this Easter lamb: that is to wit, that as now we should so communicate with the son of God, as we might be knit unto him by the secret and marvelous working of his holy spirit, and he become our food and nourishment, & we be sustained by the same, because we must else needs decay through our own feebleness. And this eating is not for once a year; but continually during all the time of our life.  
Then let us learn, that as long as we be in this world, we must daily frame ourselves to the spiritual fellowship which we have with our Lord jesus Christ, and to the confirming of the union more and more: for without that, the crucifying of our Lord jesus Christ will boot us nothing at al. He is the redeemer of all the whole world: & yet notwithstanding, what a number is there, which reap nothing else by his death but the greater condemnation? And that is because they refuse so excellent a benefit, whereby they make themselves unworthy of it, and exclude themselves quite and clean from it. But when we communicate with him by faith; then do we ratify the grace that was purchased for us. And therefore let us mark, that to be partakers of the fruit and operation of the death and passion of our Lord jesus Christ, we must be linked unto him from day to day by faith, profiting and growing still in that holy union, until we have the thing wholly and perfectly, 
Eph. 4.13.15.16.  which we have as yet but in part. After that manner ought we to eat the sacrifice, to keep the passover well. And for as much as our faith increaseth according to our profiting in the holy scripture: if we intent to communicate well with the son of God; every one of us must exercise ourselves in the doctrine of the Gospel, and match the same with prayer, beseeching God that seeing he hath vouchsafed to call us once into his sons company, he will maintain as therein, & never suffer us to be separated or withdrawn from it any more. Therefore must we seek all the means which our Lord hath ordained, to 'stablish the communion which we ought to have in our Lord jesus Christ.  

1. Cor. 5.8.  Now S. Paul addeth, that we cannot be partakers of the son of God, nor have any acquaintance with him, if we be double minded that there be any fraud or malice in us. Then must we be changed if we will have jesus Christ for our sustenance, that is to say, if we will have him to feed us with his substance. Certain it is that malice and hypocrisy are so rooted in us, that we must be feign to fight much with them, before we can be rid of them. S. Paul than showeth the faithful there, that they must be reform, or else jesus Christ will cut them off from his body. And so although the hypocrites pretend to seek jesus Christ & to stick thoroughly to him: yet notwithstanding they have none acquaintance at all with him. For why? They be things utterly unpossible, that jesus Christ should dwell in us, & yet nevertheless that all manner of deceit & naughtiness should reign in us. And therefore in stead of abstaining from leavened bread as the fathers of old time did in eating of the pascal lamb under the law: let us mark that nowadays God will have us to discharge ourselves of all naughtiness & guile. And how may that be? It will not be done without great enforcement: for we of ourselves are not steady; but the spirit of our Lord jesus Christ must be feign to work after such a sort with us, as we may be conformable to him in simplicity & uprightness. Thus ye see what we have to gather of this exhortation which S. Paul maketh in the first epistle to the Corinthians.  
Now afterward here followeth the thing that was treated of yesterday, 
Exod. 〈…〉  namely the eating of the paschal lamb with their staves in their hands, their shoes on their feet, & their loins girded up. For we cannot have the company of jesus christ unless we be as wayfarers in this world, 
2. Cor. 5. ●● Hebr. 11●● Col. 3.3.  to go on forward to seek our inheritance elsewhere. And S. Paul in the Epistle to the Colossians saith plainly that our life is hidden with Christ, and that we must be as dead men, if we willbe united to the son of God. And why? For he is in heaven, & therefore it followeth that our life ought not to be tied here to the earth. What is to be done then? If we will have jesus Christ to avow us to be members of his body, & to quicken us by his spirit: we must get us out of this world; not that we should not dwell in it, but that we should not be wedded to it. For these two things agree very well, that gods children should be conversant in this earthly life, & yet nevertheless be heirs & citizens of the kingdom of heaven, accordingly as the Apostle saith to the Hebrews, 
Hebr. 1. ●●  that God can well find in his hart to take us for his children, if we be not tied to this world, but pass on beyond it. Wherefore let us mark, that to have fellowship with our lord jesus christ, we must departed out of this world: that is to say, our earthly affections must not reign in us, we must not be mortized here, we must not be snarled here: but we must consider that seeing God hath set us here to make a journey, yea & short journey, every of us ought to high himself a pace, & to look well to the ridding of ourselves of the things that may hinder us from attaining to the heavenly life. And we must understand that if we do so, jesus Christ will come unto us & reach us his hand to strengthen us, that we may be able to overcome all impediments. For it were impossible that ever we should compass the matter, unless we were aided from above. So then, we see now that a man cannot be partaker of the paschal Lamb, except he have his loins girded and his staff in his hand, that is to say, unless he be like a wayfarer and that he stay not in this world.  
And for the same cause also doth our Lord jesus Christ warn all his Disciples to have lamps in their hands, 
Luke. 12.35  & their garments trussed up, & to be always in a readiness till he come, & to stand waiting continually for his coming. And as he commandeth us to have our loins girded up, even so willeth he us to have lamps in our hands, to show that there is neither night nor day for the faithful to make tarience, & therefore that even in the mids of darkness we must have light, even the spiritual light to guide us; & that we must have the one foot always lifted up, to the intent we be not taken unawares when he cometh, but that we have minded our way aforehand, to go still forward to meet with him. Ye see then that the way to communicate aright with our Lord jesus Christ, that we may be partakers of the sacrifice which he hath offered: is to make none accounted of the world, nor to have any love unto it, but to seek the inheritance that is above, & to communicate so one with another here beneath, as it may be a mean to make us draw the nearer unto God. And so we see that although the figures of the law continue not any longer; yet the truth of them abideth with us, and it behoveth us to put the same in ure.  
And hereby we be yet better informed of the thing that I have touched already: which is that the profit which redoundeth to us by the death & passion of our Lord jesus Christ, is much better known & beautifullier seen of us, by laying it to the ancient figure, & by considering how the things that were set forth darkly at that time, are now fulfilled to the sight of the eye. And like as it behoveth us to communicate with our Lord jesus Christ; so let us mark also that God giveth us a help even at this day in the Sacrament of the Lords supper, because of our rudeness & infirmity. True it is (as I have touched already) that our communicating with our Lord jesus Christ must not be only a thrice or four times a year, but continually all our life long. Yet notwithstanding we have need to be quickened up, because we come not to it with such strength as were requisite. Therefore like as the fathers of old time had the paschal Lamb: so hath the son of God left us his supper to be a help to us to guide us unto him. Will we then be partakers of the supper of our Lord jesus Christ? Let us understand that according as I have avouched before, we must rid ourselves of all malice & guile, & forsake the world. True it is that the Hyporcrits do thrust themselves in among the faithful, & come to defile the table of the son of God: but what carry they thence but utter cursedness? Therefore let us keep ourselves from being guilty of such a treachery, & consider that if it behoved a man to be circumcised in old time ere he might eat of the Pascal Lamb: 
●●od. 12.44  it behoveth us also at this day to be separated to the service of our God, & to be first made holy. And we know that we ought to be circumcised even at this day; howbeit not by man's hand, but by inward reformation of mind, accordingly as S. Paul saith thereof in the second Chapter to the Colossians, 
〈◊〉. ●. 11.  that whatsoever is of our flesh must be cut off: for there is nothing in it but sin & corruption. Now then, that we may come to the holy supper of our Lord jesus Christ, & have there the warrant which he giveth us that we be members of his body: let us look that we circumcise our hearts. For the figure is abolished: but yet have we the accomplishment of all things in our Lord jesus Christ.  
Moreover, let us come to the chief point: which is that our Lord jesus Christ is named our Passover. For by him must we be delivered, not out of the land of Egypt, but out of the dungeons of death; and we must pass a passage that were unpossible for us, if God drew us not with his own hand, & by his own wonderful power. For we be all borne the children of wrath, and we should rot in our misery, if god pitied us not, & reached us not his hand. And that man beguileth himself which thinketh himself able to leap out of the mire wherein he is plunged. It is the office of our Lord jesus Christ to draw us out from thence, according to this saying of S. john's in his viii. chapter, 
john 8.36.  If the son of god make you free, them shall you be free. Whereby he showeth us, that even from our very coming out of our mother's wombs, we be in the cursed thraldom of sin, & death, & should continue therein unto the end, if we were not set free from it by him which not without cause hath taken upon him the title of passover, to show that it is his office to set us free, as I said afore. And hereby we must learn to presume nothing of ourselves. but to consider that we must think ourselves beholden to the son of god for all things, that he may be magnified, & all those devilish opinions of free will & of power & ability to prepare ourselves to do good, beaten down; so as we may know that as long as God suffereth us to follow our own swinge, we shall always abide fast tied in the chains of the devil & of death. And therefore let us yield our lord jesus Christ his due honour, which is that we acknowledge him to be the party which hath set us free.  
And herewithal let us mark further, that when we be graffed into his body, it is not for us to serve sin. 
Rom. 6.5.6.  For, to be graffed into the body of our Lord jesus Christ, & yet notwithstanding to serve Satan, are two things as contrary as fire and water. Now than if we intent not to disfeate the power of the son of God, & to bereave him of his office: we must be in liberty to serve god. And let us not think that he meant to beguile us, in telling us that that office belongeth unto him. But it becometh us on our part to offer ourselves unto him, & not to maintain willingly the cursed bondage wherein we be. For the very cause why men perish therein, is that they soothe themselves and fall asleep in it, and come not frankly to jesus Christ. Now then let us note that the true mark of our Christendom; is that we be in freedom to do good, & that we have a pure & free will to dedicate ourselves to god. Not that we can do it perfectly so long as we be in this world, (for we see how S. Paul, who) had profited far above a number of other men, 
Rom 7.14.23.  mourneth and confesseth that he is still held as a captive in part:) but for that the grace of our Lord jesus Christ must nevertheless work so far in us, as we may not be held quite back by these worldly things. But let us mark that our Lord jesus Christ hath not only drawn us out of the gulf of death, but also will have us daily to pass further. And forasmuch as we be not quite & clean rid of this bondage of sin: this passing on must continue still. What is all our life then? It is a continual holding on to attain to the full and perfect freedom which God hath promised to his children. And that is the cause why I said that it behoved us to eat the paschal Lamb every day. For jesus Christ is not our everlasting Passover, for that he is sacrificed every day: but for that we do daily take benefit by him, & for that he maketh the virtue of his sacrifice continually available by his holy spirit. Notwithstanding, howsoever the case go, yet must we still keep on forward, until we be taken out of this world.  
This doctrine ought to be very common, yea and when it is preached, every man will think he knows it wellenough: but in the mean while where is the practise thereof? Where is the said freeheartednes to show by our deeds that our Lord hath broken the bonds of Satan, so as we serve not sin any more? Where is that earnestness of mind to proceed more & more until we be gone quite & clean out of the world? And yet must we exersice this doctrine, & put it in ure, if we will be acknowledged for members of our Lord jesus Christ. But we cannot have him to be our Redeemer, except he have always the said title of passover. And that is in respect of us: for he hath made his passage, by coming down into the world & by reconciling men to God his father, 
1. Tim. 3.16  & by being received up again into his glory and Majesty. Therefore there must not be any more change in jesus Christ. But we on our side must be made perfect in him: and as soon as he calleth us to be of his body, we must begin to departed out of the dungeons of sin, from whence we must withdraw ourselves ever more & more, and still travel to attain to the heavenly righteousness. To be short, let us note that a Christian may well perceive whether he have profited in the Gospel or no, by examining whether he be withdrawn from the world or no, and whether he be ready and weldisposed to departed from it as oft as it shall please God to pull him away from it, so as his heart be not tied to it as long as he is here beneath (For look where our treasure is, 
Matt. 6.21.  there is also our heart with it) but that seeing jesus Christ is our full life and felicity, we always tend to himward, & ever have our minds lifted up on high.  
And let us mark further, that to keep the passover aright at this day, it behoveth us to be united together, accordingly as we see how God hath given a straight commandment thereof in this place, where he saith it is not Lawful to eat the paschal Lamb in any other of the Cities or towns of the country, but that they ought to assemble together to the Temple. Which thing I have told you heretofore, was done to preserve the religion in his pureness. Will we then nowadays be partakers of our Lord jesus Christ? Let us agree together that there may be a true brotherhood among us. For if we be at odds among ourselves like dogs & cats, jesus Christ must needs disclaim & disavow us. And therefore let us not imagine ourselves to be united to jesus Christ, except there be good agreement and brotherly love among us. And wherein must that be? We may not conspire together as the wicked do; for they make confederacies and join hands together to make war against God. Cursed be such union: it behoveth us to be far off from such dealing. Nay, we must resort to the temple of God. And although we have not now a material temple as the jews had then in jerusalem; (for our meeting together is for common orders sake, and not after the manner of the jews, who had a place certain appointed out to them:) although (say I) we have not the like figure; yet must we walk as in the presence of our God, 
Eph. 4.13 ● john 17.11  we must be ruled by his word, we must have one melody of faith to praise God as it were with one mouth, & we must show ourselves truly to be all one in him Thus ye see how we must be gathered together to God's Church, if we will be partakers of our Lord jesus Christ.  
And herein we see, that these scorners which turn away from the order of the church, exclude themselves from all hope of the heavenly life. They can say well enough that their intent is to be Christians: but yet for all that, inasmuch as they forsake th● unity of faith, yea & even fight against it by despising all order: is it not to be concluded, that they cannot be partakers of the paschal Lamb, at leastwise after the true manner thereof which we have nowadays? Let us mark well then, that to be partakers of our Lord jesus Christ, we must not be only united in the doctrine of the gospel: but we must also make confession of our faith, in assembling all together as though God were present with us. 
Matt. ●●. 2●  And truly we know how it is promised us, that where two or three are gathered together in the name of jesus Christ, he will bear rule there, & be present among them. And therefore let us have a diligent regard of resorting unto Sermons. And therewithal, let us use the Sacrament of the Lords supper, that we may ask one another what is meant by it. For in the xii. of Exodus our Lord showeth us full well, 
Exod. 1●. ●●  that we must profit in his school, to be partakers of the paschal lamb. If thy son ask thee what this act of ours betokeneth: Thou shalt answer, we were bondslaves in the land of Egypt, & God pitied us. Thus ye see what we have to do at this day, not for the eating of a roasted Lamb: but to be made partakers of our Lord jesus Christ in spirit and truth. We must inquire diligently to know the benefits which our Lord jesus Christ hath brought us. And herein is our negligence bewrayed. For it is enough for us to hear jesus Christ spoken of: yea & there are a great sort which have not the skill to discern the father from the son: They know not whether jesus Christ were sent by God his father or no: insomuch that now & then a man shall find more beastliness in those that have their ears daily beaten with the Gospel, than among the Papists. Nay it is to be openly seen. Why then come we to Sermons, but to be taught? Nay, there are a number which fulfil the proverb that saith, a fool doubteth of nothing. And they that have most need to learn, think themselves to know most, & that they need not to open their mouths to ask which is God's truth. But as for us, let us inquire. And for that doing thereof let us mark, that it behoveth us to live soberly, for if we got to work proudly & presumptuously as a number do which think themselves so great clerks (as I have said) that no man can teach them any more than they know already: we shall be full enough, yea even till we burst: but it shallbe but with wind, & we shallbe void of all light of life. But if we can find in our hearts to be taught of God: we must be learners, that is to say, lowliminded: and we must understand that we have need to proceed further. And truly the very use of the lords supper ought to put us in mind, that our coming thither ought not to be without instruction. For (as I declared yesterday) a sacrament without teaching & instruction, is a dead thing, and a mocking of God, and a defiling of the thing itself. Therefore as oft as we come to the supper, let it be awakening of us, to make us inquire of the things that we know not sufficiently before though we have had some taste of them. And truly if it be not lawful to admit young children to the Lords supper, until they know what is meant by that Sacrament, and wherefore it was ordained: should such as have lived a forty and threescore years come to it like dogs or swine? And yet we see they do so: and woe be to them for it. So then let the visible sign which our lord hath ordained be a mean to spur us forward the more, that we may seek to profit more and more in the knowing of jesus Christ, specially seeing we be no more troubled nowadays with resorting to a place which God hath appointed. For we have jesus Christ who is God's temple, 
〈◊〉 3.11.  and he is not shut up within any certain place, but filleth both heaven and earth, with his power. True it is that in the nature of man wherewith he clothed himself, he is gone up into heaven: and yet for all that, he ceaseth not to dwell here in us, So then we must go to jerusalem, we need not to go on pilgrimage, but only to make our repair to the son of God, and we shall find in him the whole fullness and perfection of the Godhead. 
Coloss. 2.9. 〈◊〉 ●. 9. Matt. 28.20 Col. 2.6.  Nevertheless we must mark well also, that forasmuch as the fathers of old time had not the things that are given us at this time, it shall be to our sorer condemnation, if they have been diligenter than we in exercising the figures & shadows, and that we nowadays be lazy and cold, so as the substance be put into our hands, and yet we make no reckoning of it. The jews were feign to resort to the Temple of jerusalem, leaving their houses and households. And their wives and children were feign to come trotting thither, with great travel and not without charges. And why? You shall resort to the place which the Lord shall have chosen to set his name in. He saith not to dwell there throughout, but to show his presence in such wise, as it may be known that we be united to our God, not only by figures and shadows, but also by his dwelling among us. As now there is not any one place which God hath chosen to put his name in, that he might be called upon alonely there: but we have God manifested in the flesh. For what is jesus Christ? Even so is he entitled by Saint Paul. 
1. Tim. 3.16.  Seeing then that he calleth us to himself, and that we need not to make any long circuits to find him, but rather that he preventeth us, and that all his desire is to draw us to God his father: should we now be lazy and cold? What excuse will there be for us, when the jews took such pain having but the first principles like young children's Apsies, and that we nowadays being brought to the full perfection, do fare never the better by it, or at leastwise it standeth us not in so much stead, as the ancient figures stood the jews under the law. Thus ye see what we have to remember upon this text, where it is said that they resorted to the place which the Lord had chosen.  
Now finally for a conclusion, Moses telleth them that there should be no Leavened bread in all their borders during those days: and secondly that on the day of the passover, they should keep as great solemnity as on the Sabbath day. And hereby he showeth that it is not enough for us to abstain from fraud and malice, but that we must labour to the utterm oft we can, to put away all filth from among us. For if I allege, that as for myself I will be no hypocrite, and in the mean time do suffer stumbling blocks in the Church, yea or maintain them: I must not think myself therefore discharged. It is said, There shall no leaven be seen in thy coasts. As if he had said, Every man must have an eye to himself and to his house, that ye be not defiled in any thing that may hinder you to eat of the paschal Lamb in all pureness. Therefore begin at yourselves and at your own households. But yet therewithal be so watchful also, as there may be no corruption in all the rest of the people. Wherefore let us have an eye nowadays to the well practising of this doctrine, and let every man look narrowly to himself. And afterward let such as have households to govern, look to the purging away of all filth and uncleanness. And then generally, if there be any stumbling blocks among us, which may put things out of order: let us all look to the reproving of them out of hand. And above all things let us assure ourselves, that to be partakers of jesus Christ in true pureness, we must begin at the cleansing of ourselves, that God may govern us, and that our passover may be kept in spirit and truth, by casting ourselves utterly down, and by yielding to forbear all our own thoughts and affections, so as we may keep a spiritual Sabbath, not for one day only (as I said afore,) but that we may continue therein during all the time of our life.  
Now let us kneel down before the Majesty of our good God with acknowledgement of our faults, praying him to make us to feel them better than we have done, that they may so mislike us from day to day, as every of us may enforce himself to repair unto him, and to frame ourselves in such sort to his righteousness, as all our whole life may be ordered, etc. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the seven. of November. 1555. The Xcix Sermon, which is the third upon the sixteenth Chapter.  
9 Thou shalt reckon seven weeks from the time that thou biginnest to put the sickle into thy harvest: thou shalt begin to reckon seven weeks:  
10 Afterward thou shalt keep the feast of weeks to the Lord thy God, with a free-will offering of thy hands, which thou shalt give as the Lord thy God shall have blessed thee.  
11 And thou shalt rejoice before the face of the Lord thy God, both thou and thy son, and thy daughter, thy manservant and thy Maid servant, and the Levite which is within thy gates, and the stranger, the fatherless, and the widow which are among you, in the place which the Lord thy God will choose to set his name in.  
12 And thou shalt remember that thou wast a bondservant in Egypt: and thou shalt keep and do these ordinances.  
MOses teacheth here of the second great solemnity which was kept yearly among the jews: and that was to give God thanks after the gathering of their harvest. And this day was named Pentecost, [that is to say fifty days,] because there were seven weeks between Easter and that, so as there were nine and forty days between those feasts, whereunto one being added for the feastday itself, made fifty. And the Greek word signifieth the same thing: but the Hebrews called it the feast of weeks, and all cometh to one thing. Thus than we see now what this feast whereof Moses speaketh here, that is to wit a mean to put them in mind to honour God for sending his benefits to the sustenance of man. And this concerned all manner of fruits of the earth: Howbeit under one kind, all the rest were comprehended, as if God had exhorted his people to confess that all good things come of him. The sum than is, that we must acknowledge not only that God hath set us in this world, but also that he showeth himself continually to be a fosterfather, and that he maintaineth us, and that he maketh the earth to yield fruit to find us withal, and at a word, that we live by his mere liberality. True it is that this aught to be done at all times of our life; howbeit by reason of men's grossness, it was requisite that there should be yearly a feast kept upon some one certain day of the year. Moreover (as I have told you already) the feasts of the jews served not only for the benefits that God had bestowed upon them already, but also for a service. And so, to be short, God's will was that the jews should give him thanks one day in the year, that thereby they might be provoked to acknowledge all their life after, that they were sustained at his hand, so as they should never take any repast, but that they should think thus with themselves, we have offered sacrifice to God after harvest: whereby we were put in mind that it is he which hath sent us our sustenance. Therefore are we hypocrites, if we think not upon his goodness daily, or if we turn not to him as often as we eat or drink, to acknowledge him to be the author of all welfare. So then, this solemn protestation made once a year was not a discharge for men to forget God all the rest of the time: but rather a mean to make them think, Go too, we have kept here a solemn feast for one day, that it might be a schooling to us all the year after, that if we have any thing wherewith to sustain ourselves, it is Gods doing who hath had pity on us.  
But now the ceremony of this feast is no longer in use, and yet the truth thereof abideth with us still. And so we receive good and profitable instruction by the doctrine thereof, by reason whereof it cannot be thought to be needless and that it was written alonely for the jews. For it was Gods will that men should be taught by it even to the worlds end, and that they should be put in mind not to swallow up God's benefits into our paunches without thinking upon him, but rather that we should be led to give him thanks, as oft as we either eat or drink; so that whensoever we take any repast, we may consider how it is he that giveth it us, first opening the heaven to give moisture and foyzon to the earth, and afterward giving power to the earth to bear fruit, and finally blesseth the Corn when it is sprung up, that it may prosper to yield food unto us. Seeing then that we perceive all these things, let us have regard to benefit ourselves by them. True it is (as I have touched afore) that we must not have any one day certain in the year, as the jews had, neither ought we also to be as young children. If a man allege for his excuse, that if he do not his duty, let him not use his reward given him as a little child hath: it will not serve to excuse him. folk do not use to give a young child his breakfast till he have prayed unto God, because he hath not the wit and discretion to do it, unless he be compelled to it by some certain order. Now than if an old fellow of the age of thirty or forty years eat his meat without praying to God, he deserveth not to be beaten with a rod, but to be driven away and to be abhorred as a swine. And if he allege, I have no rule as is given to young children: what is that to the matter? Hast thou not discretion enough to do so much of thyself? Hast thou lived so long in the world and dost thou not yet know that thou oughtest to yield God thanks for the good which he doth unto thee? 
Col. 4.5.  Therefore it is said that the jews were young children in comparison of the Christians: for God had given them rules according to their infirmities. As now although those things be passed away in respect of us; yet are we the more bound to acknowledge God's grace in his feeding & maintaining of us. And why? The perfecter that the doctrine is which is imparted to us in the Gospel, the more plainly ought we to acknowledge the benefits of our God towards us. That is the thing which we have first to remember out of this text.  
Now it is said, That the people shall resort to jerusalem to offer free-will offerings. God pointeth out these things more particularly in the three and twentieth of Leviticus, 
Levi. 23.17  where he showeth what offerings were to be made on the behalf of the people. Howbeit, he speaketh there but of every particular person, and he saith, Ye shall bring offerings according to your devotion. For although there was a law certain; yet behoved it their offerings to be made with a free will, and not as by compulsion, accordingly as it is said, 
2. Cor. ●. 7.  that God loveth such as offer unto him willingly and not as of necessity. Ye shall see many that will be liberal to Godward; howbeit, it is but a thing of constraint, which kind of dealing God utterly misliketh. A man may spoil himself of all his goods, and yet do God no such service as he shall like well of, if it be not matched with his free-will, as I said afore. Besides this, GOD left it to every man's own choice to offer what he thought best, but yet he addeth according as the Lord thy God shall have blessed thee. To the intent that men should not withhold through nigardshippe, as they be commonly wont to do: God putteth them here in mind of his blessing: as if he had said, be well advised, true it is that in this case I lay the bridle on your necks, offer what you yourselves think good, I mean not to enforce you to any thing, I would have the offerings which you bring unto me, to be of a free will. But yet for all that, ye must come to account for it. Who is he that blesseth you▪ If ye have had a good and plentiful harvest, to whom are you beholden for it? Ought ye not to consider how it is I that have opened my hand wide, to the end that your hearts also should open themselves wide on their part? Know ye therefore that I have alured you, by multiplying you; wherefore when ye have a good crop, look that ye employ yourselves so much the freelier in doing my service.  
And hereby we be warned to look nearly to ourselves, that every of us may put forth the good things which God hath committed unto him. Here is mention made but only of Corn, Wine, and such other things. Then if God have enriched a man, he must see that he suppress not God's blessing, by keeping it close. For we see there are cormorants which have no care of otherfolkes' poverty: they think they may scrape all that they can come by, and that no man ought to have any part of their goods. On the contrary part it is declared here, that accordingly as every man hath received abundance at God's hand, so must he impart unto his neighbours: for that is the end which God aimeth at. And if we think not of it, we must come to account for it: and we shall find at length, that God will impute it to us for theft, when we shall have devoured his goods after that fashion, without having any pity upon the needy to secure them. In like case is it with spiritual gifts. For according as every man is of ability and skill to secure his neighbours, so is he bound to discharge himself and to put himself forward. Otherwise GOD will show us to what purpose he had bestowed his benefits upon us, and that we have failed in our duty. That is the thing which we have to bear away in that Moses allegeth God's blessing to stir up the jews to offer sacrifice the more largely, after as God shall have increased them, knowing that he bindeth them thereby unto him.  
And whereas he saith, That they shall rejoice with their children, their manservants, & their womenseruaunts, the fatherless, the widows, and the strangers: thereby he showeth that his law was not ceremonial only, but that it tended also to the doing of almsdeeds: as indeed our Lord hath at all times showed, 
Hebr. 13.16.  that those are the very sacrifices which he requireth. True it is that part of the things which were to be offered, were to be brought to the Altar, & there to be burned in sacrifice: but yet for all that, it was always provided that of the rest, the poor should be fed and maintained as well as the priests & Levites: and now doth Moses speak thereof again. Wherefore let us mark, that even in the time of the Ceremonies and shadows of the law, God never required sacrifice, but that he willed men therewithal to have pity upon the needy to secure them, according to this saying of his by his Prophet Osee, I require mercy & not sacrifice. 
Osee. 6.7.  True it is that he had commanded both of them: but he showeth that such as think to discharge themselves by coming to the church, and by offering their gifts there, do beguile themselves, and that all their doings are but hypocrisy, if they be not kindehearted in succouring the needy, & in doing of Almesdeeds. For I pray you, can we advance GOD any whit by offering of our goods unto him? Can we enrich him? 
job. 35.6. Psal. 16.2.  Wanteth he any thing? True it is that he requireth oblations: howbeit, that was to the end that men should acknowledge even by eyesight, that they were bound unto him. It was a kind of putting of them in mind of it. Yet notwithstanding it stood them always in hand to consider, that they could not otherwise discharge themselves, than by giving part of their goods to such of their neighbours as had want. Thus ye see how the meaning of Moses was, that when the jews offered their sacrifices after harvest, it was not enough for them to acknowledge with mouth and outward gestures, that they were bound unto God for his sending of them wherewith to live, but that it behoved them also to show towards men that they intended to be faithful stewards of the things which he had put into their hands, and desired nothing but to be well discharged of them.  
And to move them more thereunto, he telleth them That they themselves had been bondslaves in the Land of Egypt, which warning peal hath been set down in other places heretofore. For we know that when men live at their own ease and in pleasure, they be not greatly touched with compassion though other men die for hunger: & even so was it with the jews when they were come into the land of Chanaan after they began once to wax full. For the land itself was fat and specially because God had blessed it. Therefore doth he bring than back to the minding of their former state, and of the cruel bondage wherein they had been. Consider (saith he) how ye have been bondslaves in the land of Egypt, and that as than ye would feign have been gently entreated. When ye were too grievously vexed ye cried out unto me. Now therefore know ye that the poor & needy which are among you, do crave likewise to be regarded at your hands, and that I for my part do make account of them. This is the effect of the matter contained in that place.  
Now to the end we may make our profit by it, let us call to mind the saying of the prophet O see accordingly also as it is alleged by our Lord jesus Christ, that is to wit, that God requireth the sacrifice of Almesdeeds. 
Matt. 9.23. & 12.7.  As if he should say, that he is not contented that men should use some Ceremonies towards him, but will have us to be kindhearted in relieving such as have need of our help, if we have ability wherewith to do it. And if men play the thankless churls with us in forgetting the good which we have done them: it is enough for us that God alloweth our dealing, and putteth it into his book of accounts. Also let us bethink ourselves how glad we would have been of relief, if ever we were in necessity, that the same may move us to pity, and that we be not blinded with our wealth. I say to such as have abundance, let them not lie weltering in their pleasures, and withdraw their hand from succouring the poor: but let them consider that if ever they themselves felt the want of these worldly goods, they would be glad that every man should reach out his hand to relieve them: and therefore let they themselves do the like. Yea and although we had never felt any want, yet let us consider that want may fall upon us hereafter. For what are we? No man can exempt himself from the stroke of God that he should not be driven to beg his bread, yea though he had all the goods of the world. Hereof we see great store of examples. Seeing it is so, let no man be proud of his goods, but let us all consider that we be men, and let us not despise our own flesh, 
Es●. 52 ●.  as is said in the Prophet Esay. And let us not say, what be the widows? what be the fatherless children? what be the strangers to us? But seeing that God offereth & commendeth them to us, let us assure ourselves that we cannot have any folks more nigh unto us to whom to do good. For when we ween to bind men unto us, to have recompense at their hand; we shall be disappointed at all assays, and good right it is that it should be so. But as for the thing that is put into God's hand, that cannot perish nor be lost. Let us mark then that Gods offering of the Strangers, the widows, and the fatherless unto us, is as if he should say, he made them his bailiffs to take up his Rents and Revenues. 
Mat. 6.4.  And when we be to do him homage for the benefits which we have received at his hand; let us assure ourselves, that he accepteth and avoweth all that ever is done to those whom he speaketh off here by Moses.  
Now we know what was done in the feast of Pentecost, 
Act. ●●●  namely that the holy Ghost was sent down upon Christ's disciples, and that there was a kind of renewing of the world, to exalt the kingdom of our Lord jesus Christ: for there he uttered his power, yea more than he did in his resurrection. For what had we been the better for Christ's rising again in his own person, if he had not powered out the grace of his holy spirit upon his Church, to show that he was set at the right hand of God his father, to fill all things and to dwell in us, and that he hath such sovereign dominion over all things, that we be in safety when we be in his protection? And if we look well upon the matter, we shall find that the law was given the same time as after the passover. 
Exod. 1●. ●●  For it is said that the people came to Sinai the third month after their departure out of egypt, the same day that they departed from Raphidin. Now that was the first day of the month, and the fourteenth day was the day of the passover. And according as the moons were as then, which went by the course of the Moons, there was one whole month added. And so in effect there were fifty days from the passover to God's setting forth of his law upon Mount Sinai, so as the feast of pentecost or Witsontide was referred to that time. Now we know that the law could do men no good, if it were but only given them: 
2. Cor. ●. 6.7 Rom. 7. ●  for it is a dead letter. And again, it killeth us, because it showeth us our duty, and we be all transgressors of it, so as it condemneth and accurseth us. What are men the better than for the publishing of the Law? Nothing at all, but that it showeth them how they be bereft of all hope of salvation, and that they be all damned before God. And that is the cause why Saint Paul saith, 
Rom. 8.15.  that the jews at that time received the spirit of bondage, in terror and fear saith he. 
Exod. 19.16 & 20.19.  It is sufficiently showed in the nineteenth of Exodus how the Law afrighteth those that received it. For they went backward and entreated that God would speak to them by the mouth of Moses, because they could not hear his voice but they must needs die for it. Ye see then that the Law taught men the will of GOD. But what? Forasmuch as we be clean contrary to his goodness and righteousness: the law of itself can yield nothing but death, accordingly also as Saint Paul speaking thereof in the second to the Corinthians, 
2 Cor. 3.6.  saith, that it is a letter which killeth. Therefore it behoved the law to be renewed, and that God should publish it after an other fashion, not writing it in tables of stone, but in our hearts by changing them. For by nature our hearts are as hard as stone, as it is said by the Prophet Ezechiel. 
2. Cor. 3.3. Ezec. 11.19. & 37.26.  Therefore must God be feign to soften them, & to make them pliable, that they may be obedient to his law. Ye see then how the law was published after an other fashion upon Whitsonday, than it was in old time by Moses. For it was not delivered us in tables of stone, but God wrought so in us by his holy spirit, that we were then renewed, and the same continueth still at this day.  
And therefore let us mark, that besides the admonishment which the jews had to do homage to God for their harvest and for their bodily sustenance which he gave them: they had also a resemblance of the things which were fulfilled at the coming of our Lord jesus Christ, at which time GOD made another manner of Whitsuntide than had been in the time of the figures. For at that time he uttered the grace of the holy Ghost. Yet for all this, it is not meant that we should keep a feast of Pentecost: it is clean contrary. Seeing that the things which were figured under the law, were fulfilled in our Lord jesus Christ, and that the figures themselves are ceased: if we bring them back again, we do wrong to him which hath brought the full accomplishment of all things. If the shadows which were under the law, 
Col. 2.17. Col. 5.4.  do come up again; jesus Christ is to no purpose. So then let us mark that the holy Ghost was not sent unto us, to the end that these figures should continue still: but to show that we differ from the people of old time. True it is (as I said afore) that there is no ill in it for the Christians to have a certain day wherein this history should be declared unto them: For we must not tie ourselves to so straight a preciseness, that it should not be lawful for us to use that help for our infirmity. But to make a service of God thereof, and to take example at the jews, as though it behoved us to fashion ourselves like unto them, or as though the feast of Whitsuntide ought to be observed at this day, by reason of the sending of the holy Ghost: that were too gross a fondness. Let us understand then, first that the jews had but a figure & shadow of the truth: and on our own part we may know in jesus Christ, that God hath not figured any thing in vain, 
Col. 2.17.  but that all the ceremonies of the Law tended to very good purpose because the effect of them is showed us in him. Therefore let us hold us contended therewith, and now let us learn to rejoice in the presence of our God, and to make otherfolks partakers of our mirth.  
The jews were commanded to resort to jerusalem as soon as harvest was done, & not only to rejoice there, but also to impart of their goods to their neighbours, so as there might be a common gladness among them, and God might be glorified with one accord. And now that these things are at this day accomplished: what have we to do? We must not run trotting to jerusalem to worship God there and to do him homage there. 
1. Tim. 2.8.  For we must lift up our hands everywhere, howbeit so as they be clean. And moreover for as much as GOD hath not only sent us a harvest of corruptible fruits to nourish our bodies withal but also powered out the infinite riches of his holy spirit and sent us the living waters as is said in Ezechiel: 
Ezech. 47.9  let us understand that it is to the end we should have the mirth whereof S. Paul speaketh in the fourteenth to the Romans. Let us now rejoice then seeing our Lord hath showed himself so bountiful towards us, that he hath not withheld any of the chief good things which he had, but hath powered upon us all the benefits that concern the endless life and heavenly glory. Seeing then that we have received the holy Ghost, let us also be joyful in our hearts. As how? By withdrawing ourselves from the vanities of this world, & by holding ourselves contented with the favour of our God, praising him even in the mids of our afflictions. Albeit that we have not all things at will in this world: yet let us not cease to hold on still, assuring ourselves that it ought to suffice us that our God is favourable to us, & that he showeth us his love. When we be at that point once, then shall we have such peace and contentment in us, 
Phil. 4.7.  as passeth all the joys of this world, yea and putteth away all the sorrows that may trouble us. And when we have such gladness ourselves, we must to the uttermost of our power make them partakers of it, which have need. For if the jews were commanded to call the widows, the fatherless, and the strangers to make merry with them, in spending of the goods which God had given them: much more reason is it, that seeing the spiritual gifts which God hath bestowed upon us, belong to the common building up of the Church as saith Saint Paul in the twelfth to the Romans, 
Rom. 12.6, & 1. Cor. 12 7.  and also in the twelfth of the first to the Corinthians, we should take heed that we defraud not our neighbours of the thing which GOD hath appointed for them.  
Let us mark also that as now there is no more any stranger as in respect of us. For whereas God had separated the jews from the gentiles: now it is his will to be known through the whole world; there is no more division of bodies; the wall is broken down as saith Saint Paul in an other place. 
Eph. 2.14.  Seeing then that God  
fully: and thou must not tarry till there be a solemn holy day to call thee to the Church, there to keep the feast of Trumpets: but it must serve thee all thy life long for a spur to make thee to return unto God. That is the thing (say I) which we have to bear in mind. And as much also is to be noted concerning sorrowing: For it is not for one day only that we must be sorry in our hearts and bethink us of our sins. But forasmuch as we fall to them incessantly, & there passeth not any day wherein we offend not GOD: let us match it with soriness, and let us mourn for it, and not play the unthrifts which make a scorn of all that ever a man can allege to them out of the word of God: but let us be afraid of his judgements and threats, and yet therewithal let us not doubt but he will give us whereof to rejoice, and that although we be feign to pass through many sorrows and hart-bitinges in this world, yet in the end he will deliver us from them, to make us partakers of the heavenly rest. After this manner (say I) must we put this doctrine in ure, concerning the feasts which the jews had of old time in figure and whereof we have now the truth & substance, as it is brought unto us by the son of God.  
Now let us kneel down before the majesty of our good God with acknowledgement of our sins, praying him to make us feel them better than we have done, so as we may return unto him, with true and unfeigned repentance, and be stirred more and more to amend our faults, knowing that our good God is ready to receive them all to mercy which come to him with lowliness. And that for as much as he hath granted us the grace to have now so full light of his Gospel, as may well enlighten us thoroughly: it may please him not to suffer our eyes to be blindfolded, that we should walk any more in darkness, but to grant that we keep the right way, and endeavour to bring others into the same, so as God may be glorified with one common accord of all men. And that for the performance hereof it may please him to raise up true and faithful ministers of his word, etc.   

On Friday the viii. of November. 1555. The C. Sermon which is the fourth upon the sixteenth Chapter.  
13 Thou shalt keep the feast of Tabernacles seven days, after thou hast gathered in thy corn fields and thy vineyards.  
14 And thou shalt rejoice in the feast, thou, thy son, thy daughter, thy manservant, and thy woman servant, the Levite, the stranger, the fatherless, & the widow which are within thy gates.  
15 Seven days shalt thou keep the feast to the Lord thy God, in the place which the Lord shall have chosen: for the Lord thy God, will bless thee in all thy fruits, and in all the works of thy hands: and therefore shalt thou rejoice.  
16 Three times a year shall all thy males appear before the Lord thy God in the place which the Lord will choose: that is to wit, in the feast of unleavened bread, in the feast of Weeks, and in the feast of Tabernacles: and none shall appear empty before the face of the Lord.  
17 But every man shall give according to his ability, even according to the blessing of the Lord thy God, which he shall have given thee.  
WE have here to treat of the feast of Tabernacles, which was a memorial of Gods preserving of the jews in the wilderness, where was no house. For he had kept them by the space of forty years under Tents, and small booths; the cause whereof was that he had so removed them from place to place, that they had no leisure to build, nor stuff wherewith to build. Therefore it was meet that they should be put in remembrance of it, that being come into the land of Chanaan, they should not give themselves to jollity, and forget it when God had set them at rest. For we see how men are given to fall asleep and to nestle themselves when our Lord removeth them not. To avoid this danger, it was Gods will that the Jews should year by year departed out of their houses and dwell in Tents, that is to say under the open sky in arbers made of boughs, and for seven days together mind that benefit. For it was an incredible thing that God should have preserved so great a multitude of people with their young children, in booths & tents without houses. We know that houses serve to keep off both cold & heat and all other discommodities. Needs therefore must it be that god wrought after a wonderful fashion, and it was meet that his goodness should be acknowledge in that behalf. We see then now wherefore this feast was ordained under the law. For the serving of God consisted not in the peoples shifting of their places, for it had been but a stage play, to have come to jerusalem, and there to pinch themselves, & to dwell a while in Cabanes, unless it had been to some end, and that they had been taught some thing whereby to magnify God's name, & to put their trust in him: accordingly as I have declared heretofore that all ceremonies must imply some learning and instruction, or else they be but pelting baggage: ye a it is but a mocking of God, if the faithful be not edified, that they may always live in the fear of God to rest upon him and to call upon him with the better courage. If it be not so, it is but superstition: and the things are not only unprofitable, but also abominable before God. Now then the feast of Tabernacles was a traynment to the people of Israel, to show them that if they were at rest and at their ease in the land of Chanaan, they had not always been so, but that God had led them after a strange fashion through the wilderness: and that if they were contented with Cabanes and arbers; it behoved them also to apply themselves to the praising of God for his delivering of them out of the Land of Egypt by so many miracles. The jews as foolkes that would feign discharge themselves to Godward by hypocrisy, did indeed keep the feast itself, but they left the meaning of him that had commanded it. For even at this day still they keep the feast according to the letter, and they have a number of pretty apes toys which they observe diligently. As, that their Cabanes be not too close, but made full of holes, nor that the boughs be not too thick plaited, but so as a man may see the stars through them, and that there be Loopeholes to look upon the sky, so as the sky may glimpse upon their eyes. All of them (I say) do use such trifling toys, but in the mean while they consider not whereunto God meant to direct them. By which example of theirs we be the better warned not to regard the letter of the law: but to seek the end which God pointeth us too. And seeing that the jews had such instruction: let us consider what fruit we ought to reap nowadays of the feast of Tabernacles. It is not now any more in use that we should be bound to the keeping thereof: but yet the doctrine thereof continueth still, and concerneth us as much or more than the jews. And our keeping of the feast of Tabernacles must not be for a week or twain, but for all our life long. And why? 
〈…〉. 16  For if we be not strangers in this world, we shall have no part in the kingdom of heaven. Will we have God to avow us for his children? Let us keep on our way here beneath, assuring ourselves that this life of ours is but as a journey, or rather but as a race. And it is not enough for us to go, but we must also run a pace, holding on our way still to that end, and always straining ourselves to attain unto it. For except we strain and enforce ourselves we shall never get one step forward, but we shall retire four back for it. Again we see how slow we be, and how many means Satan hath to hinder us: and therefore we must even fight against such impediments. And so let us mark, that the things which we read here in Moses, declare unto us that for as much as it was God's will that the jews in the time of the law should have a week to put them in mind how they had been as pilgrims in the wilderness, and that he had maintained them there after a strange fashion: we in these days (because the figure is abolished) must repair to the truth, that is to say, we must remember that God harboureth us in such sort in this world, as that he will not have us to nestle here, nor to be so entangled in it as to make it our everlasting resting place, but to sty upward still, and to be here as birds sitting upon a bough. True it is that God is so favourable to a great number, that they never remove from home of all the time of their life, and yet they be never the less Christians for all that: but yet must not any man make him a nest upon earth upon imagination that he will rest here. Where as Saint Paul saith that he had no rest; 
2. Cor. 7.5.  he meant it specially of himself and of certain others of the faithful, whom God tossed from post to pillar. But as for the meaning of the mind, that must needs be common to all the faithful, namely that they have no restingplace in this world. Although then that GOD do bear with some men's weakness, so as they never remove out of the place where they were borne, but continue at home still in their own houses: yet must they consider that they ought to be always ready and to have one foot set forward, against the time that it shall please God to remove them into some strange country so as they make not their reckoning to be so settled in any place, that they should not depart from it, but rather be ready to go, whensoever GOD calleth to fleet any whither else.  
Again, let those whom God removeth understand, that he giveth them the prerogative aforehand, to put the thing in ure which the holy scripture showeth us: 
2. Cor. 5.6. Hebr. 11.13.  namely, that we be made pilgrims here beneath, to the intent we should have our resting place in heaven: and let it confirm them so much the more in the hope of the life to come, so as they may pluck up a good heart when they be so driven from place to place, and not be too much grieved at it, because it is a warrant to them that God hath reserved a better resting place for them. After that manner ought all of us together to observe the feast of Tabernacles. Let such as remove not, think nevertheless, that they have not any perpetual state of abiding in any place certain, but must offer themselves to GOD to go whithersoever it pleaseth him. And as for them that are fain to remove out of their country, and are drawn a far off; let them understand that Gods walking of them after that fashion in this world, is to the end to draw them out of it, and that they should not set their minds upon it. Ye see then how with one common accord, we shall make a good observation of this feast, I mean as spiritually. For nowadays we have not any more the figures of the law: but yet must the truth of the Gospel needs be conformable to the figures that were among the fathers of old time. And herewithal we must also be ready to remove a good pace, so as we must not be tied nor held back to this corruptible life, but go to GOD with a free heart whensoever it pleaseth him to take us hence. And indeed, what house soever we dwell in in this world, our body is always going away. If a man be asked which is his chief house, he will not go seek his chamber, nor his kitchen, nor any other of his houses of ease: but he will say it is his body. Now let us consider what our bodies are. We may well build us houses of square stone. rich men make them palaces, and lay all their land about them thereto. Their building is substantial, it is able to endure much, it is not to be feared that it will rot over hastily, nor that it will be marred with wind or wether; neither is there any thing in it to be altered: And though some hangings of it be to be removed, that is all one; the walls are so good, that at a hundred years end they be as found as they were at the first day. Well may a man make such a building: but can we build our bodies so, as they may be of any long continuance? No. Our Lord therefore doth laugh those foolke to scorn, which are so blind that they imagine they shall live ever the longer for their building of their goodly houses, bearing themselves in hand that it is a mean to make them tarry the longer time in this world. But (as I said afore) all houses are nothing in comparison of our chief house, which is our body. If a man pass not for his chamber, nor for his kitchen, nor for his parlour, but would go seek some corner in his stable, and betake himself to that, saying, this is the surest and substanciallest place, I had lever tarry here than in any other part of all my house: folk would laugh him to scorn as a fool. Likewise if a man be proud of his house, and have no regard of his own person whereof he ought to make much greater account: it is evident, that he is out of his wits, and utterly void of reason. What is to be done then? We must come back to this lesson of Saint Paul's, 
2. Cor. 5 1.  that if our outward man decay, we have a building prepared for us in heaven. For this lodging of ours must decay, and fall quite down, but yet shall we be fully restored again, and then shall we dwell in an uncorruptible house. There Saint Paul showeth us the thing that I spoke of before, namely that our bodies (when we have never so great account of them) are but as arbours made of leaves, which are of no continuance: one blast of wind will blow them quite and clean down. Seeing it is so, let us walk in lowliness, and lift our minds aloft: for we have promise that there we shall be immortal & uncorruptible. And we must not think it strange that our bodies should be compared to Arbours of leaves which are of no continuance: for take me the strongest body in the world, and yet cannot the force thereof continue long time in one state; but that if the saying of the Prophet Esay be found true as in respect of our souls, it must needs be verified much more of our bodies: 
Esa. ●0. ●  namely that a man is but a flower, and that albeit he flourish for a time, yet is one blast of wind enough to make him to whither, and to bring him to nought. Such is our strength even when it is at the best. But besides this, there is none of us which feeleth not a great sort of inconveniences in himself, to the intent we should forsake this present life, and not be too much addicted to it. Take me the strongest man that is, and hath he not some disease or other that will not suffer him to endure long? Again if a man be once past a certain age, he falleth by & by to declining; insomuch that a man may see and perceive with his eyes, that even without sickness he slideth away like water. Indeed most men do never think of it: but what booteth it them to blind themselves? Nay it is a monstruous thing that every body should see how a man goeth to nought, and yet be so blind as not to perceive it in himself. On the contrary part, if our Lord be so gracious to the faithful as to remove them to and fro, and to put them under many diseases: it is to quicken them up to go forward with earnester wills to their heavenly inheritance, because they do but hang their wings in this world, continually drooping now after one sort and now after an other, and living as it were half dead. Sith it is so, let them understand that God worketh for their benefit and salvation. And it is a very profitable lesson, when we have learned to keep the feast of Tabernacles spiritually: that is to say, when we have learned to pass in such wise through this world, as we go on further.  
And if we be demanded how such persons can be Christians, as are settled in wealth and at their ease: the answer thereunto is that every man must beware first of all that he seek not his own ease too much. For we hear how S. Paul saith, 
Rom. 13. ●●  that we must no cocker our flesh in the lusts thereof. And why? Because there is no ●o when we once begin to follow our own likings: they be so far out to order, that there is always somewhat amiss in them. They therefore which will be lodged after their hearts desire, so as there may be nothing amiss in their state: do put themselves in great hazard of falling into a sound sleep, and of entangling themselves in such wise in the world, as they may never think more upon the heavenly rest. And therefore a man cannot keep too good a measure nor too stayed a hand in that behalf. Not that we can be tied to any certain rule, for we must use God's creatures freely. If we should be scrupulous at every thing, what would come of it? Either we should never be thankful to God for the benefits that he bestoweth upon us, because we be not sure that he hath given us leave to use them freely: or else we shall become hardhearted and stubborn to use them as it were in despite of GOD, by means whereof all things should be corrupted. So then, we must use our houses as we do all other commodities of this present life, without making any scruple of conscience in them But yet therewithal, we must beware (as I said afore) that we give not the bridle to our flesh, by satisfying the desires thereof: for it is a bottomless pit, and we can never come to the bottom of it.  
Again besides this, let such as are planted commodiously, beware that they fall not asleep. But rather whereas the children of this world do welter in their delights, and so feed themselves with them, that they utterly forget the kingdom of heaven: Let the other sort learn to consider thus: Go to, albeit I be planted here to my commodity, yet must I not be tied too much to this world. Whereas my lusts would hold me back, I must so fight against them, as all the impediments in the world may not restrain me from looking continually towards heaven. After that manner must the faithful deal. And such as are not planted at their hearts desire, must consider how our Lord putteth them in mind, to go continually forward to the rest of heaven, warning them of it both early & late, as a thing which is for their benefit, & behoof to be put in mind of. Insomuch that if the jews had such instruction as was meet for them: the exercise that God giveth to his faithful ones nowadays in planting them not over much to their liking, is a far better learning than was the ancient ceremony of the law. Whosoever then do find any discommodity, and are not at their ease; let them understand that God by that means pricketh & spurreth them to seek the rest of heaven; & strengtheneth them therewithal in the hope which they have of their salvation.  
And this concerneth not only a man's housing, but also all other things as I said afore: so as the body with all thing belonging thereunto, is the chief house which we have. Therefore if we be now & then diseased, so as we cannot take so quiet rest as we feign would, nor have things ready always at hand: let us consider that our lord handleth us like wayfarers. When a man shallbe in his own house which is well ruled, they fail not to serve him at his own hour, & to have such meat prepared for him as he best liketh: but if he be abroad in the country, he shall not have all that he would: for folk are not acquainted with his complexion: & whereas he is wont to dine at such an hour, he must be feign to tarry an hour or twain longer. And again, when he hath suppedperaduenture he shall not be so well lodged as in his own house. Now must we apply all this to ourselves: namely that in this world we be as waifarers. Therefore if our Lord do now & then disappoint us of things that we desire, it is to the end we should run a pace through this world & always keep on forth still, till we come to the kingdom of heaven, & not be tied & fastened to the earth. Thus ye see how this lesson extendeth generally to all things that concern this transitory life.  
And yet nevertheless it is said expressly, That the jews in keeping this feast should be merry, & also make other men merry with them. Whereby we see that we ought not to be sad, though our Lord make us to waste away by little & little. Or rather he showeth us that he will not have us to make any oversumptuous building here below, but that we should be contented with our lodgings of boughs which will soon rot. Sith it is so, we must not be sorry, but rather rejoice in our God. And it is a very profitable point and well worthy to be noted. For it may be that some man will be sufficiently warned to departed out of this world, in that he sees himself sick, or in that some strange mishaps befall him: by reason whereof he thinks upon death overoften, and doth nothing but mourn, desiring to be dispatched at the first push. Such are to be seen: but yet for all that, their departing is not without sorrowing. For what joy can they have, except they know that God draggeth them through the world of purpose to lift them up to heaven to the company of the Angels? If they know not that, surely they shall have their hearts always distressed with anguish and grief, accordingly as we see how the unbelievers repine, and never commit themselves to GOD, but murmur and grudge against God. And although their mouth speak not, yet have they no gladness nor rest in their hearts. Then let us learn to keep the feast of Tabernacles after such a sort, as we may be merry in the Lord: that is to wit, as it may not grieve us that our bodies should consume away by little and little, until they be turned again into rottenness; or that our Lord should cut us quite off from our bodies, & utterly dispossess & bereave us of all that ever we have in this world. For why? He doth it to draw us up to heaven. Therefore let us go joyfully, and let our hart be enlarged to give ourselves wholly to our God. That (say I) is the thing which we have to do.  
And it is the same thing that S. Paul speaketh of, howbeit he showeth us the mean also how to put this lesson in ure. 
2. Cor. 5 4.  True it is that by nature we seek not to be dissolved or cast down. If ye say to a man, my friend, are you willing to die? It were against nature for him to say yea, unless it were to some better end: for his desire is to have being still. indeed the unbelievers do besot themselves in their desiring to be: for this being of theirs is but to cram themselves, to eat & drink, to fill their bellies like swine, to sleep like beasts, and to look upon pleasant things, as folks that are carried altogether with sensuality. Those are the things wherein the unbelievers repose themselves. And in the mean while they be so dull, that they consider not that that being of theirs is no being at all, and that the state of this present life is but a shadow which is ever fleeting & never at any stay. But contrariwise when the godly say, it is good to live, thereupon they conclude, that it is not for them to cover death unless it be to exchange for the better. Nevertheless, when they take hold by saith upon the heritage which God hath promised them: then are they desirous (and not without just cause) to departed out of this mortal body, that it may be renewed again. We see then as now, how we may dwell with joy in tents: that is to say, by being assured that after we be passed out of this world, we shallbe taken up into the resting place which God hath prepared for us, & which was purchased for us so dearly. Therefore let us go on with a free courage, & let us not cease to keep on our pace, until we be come to our end. And let us always conclude with ourselves, that it is enough for us to hope continually that the heavenly rest shall not fail us, after that God hath exercised us in this world, and tossed us to and fro. Thus ye see in effect how we ought to keep this feast with gladness.  
Now for a conclusion Moses addeth, that they must resort thrice a year to jerusalem, and there show themselves before God, as many as were males, & none to come empty, but every man to make some offering to God, according to the blessing that God had given him. This manner of speaking that the jews should come before the face of God, served for the better expressing that the sanctuary was not a vain and unprofitable figure, but that God uttered his power there, to show in very deed that he dwelled among his people. If Moses had said singly, ye shall resort to the Sanctuary: every of you shall make his offering before the Ark of covenant: the jews had not been so well certified, that their coming to call upon God in the sanctuary, was not in vain. For they might have said, very well, indeed we have the figures & ceremonies, but yet are we not sure that God will hear us. But when it was said, ye shall come show yourselves to god, it was a greater edifying of them, because they were well assured that the ceremonies of the law were not deceivable. Yet notwithstanding, it was not to make them to set their minds upon the visible signs, & so to hold themselves still down: but they were to consider, that although God stoop to apply himself to our infirmity, yet is it not his meaning therefore to hold us down to these earthly things: but contrariwise his coming down to us, is to make us to sty up & to seek him above; so that when we have visible signs, we should consider that his glory surmounteth the heavens, & is infinite, & therefore that we must worship him with our minds lifted up above the world, and above all things that are corruptible. And so ye see that this manner of speech where it is said, ye shallbe in the presence of your God when ye be come into his sanctuary: was profitable, and imported a very good lesson to the jews. For why? God showed in very deed, that he had not instituted those signs without cause, but that thereby he made his grace and power to be felt of the faithful, when they came thither to call upon him. But yet for all that, it behoved the faithful therewithal to worship God spiritually. For we see how the jews are reproved for this: 
Esa. 66.1.2.  in that they corrupted his service, by reason that they supposed to shut him up within their Temple. Shall I dwell in a house made with man's hand saith the Lord? If the jews had replied & said, Why not? for it is said, when ye come to the sanctuary, ye shall be there before the face of your God. Yea, but that is no excuse. For Gods ordaining of his sanctuary to dwell there, was not in such wise that he would forsake his heavenly glory: but to come seek men here beneath, and to lift them up above. We nowadays must remember the like.  
For when God sendeth us his word, and addeth the sacraments for a confirmation of the same: it is as much as if he showed us his face, at leastwise so far as we are able to abide it. For we be rude and earthly, and cannot behold God as he is, 
1. Cor. ●3 1●.  and therefore he is feign to apply himself unto us. Yet notwithstanding we must so seek him after the manner that he uttereth and declareth himself unto us; as we be not tied to the visible signs, nor entangled with them as we see the wretched Idolaters are, which always take occasion to turn away from GOD, by means of the helps which he giveth them to bring them to him. Therefore let men beware of such abuse. Indeed when we speak of the Lords supper, we can well enough say that jesus Christ is there present, and that we possess him. When we come to the receiving of the bread and the wine, we can say they be no empty signs, but that we have there the very substance, insomuch that jesus Christ imparteth himself to us, so as we be feed and nourished with his body and blood. So then jesus Christ offereth himself to us in his supper. But is it to be said therefore, that he cometh down from heaven, and that he is to be sought after a superstitious manner, as the Papists and such other like do in these days? No: but it serveth to lift us up to heaven, and to make us understand that although Christ dwelleth there, yet we ought not to doubt but that his power reacheth unto us, and that we be made partakers thereof, and that when we receive the bread & the wine, they be true warrants of that which I have said. Ye see then that we be in the presence of our God, by being partakers of Christ's last supper. As much is to be said of Baptism; namely that in the water of baptism we behold the blood of our Lord jesus Christ, and the redemption which he hath purchased for us: So as it is to us as a lively picture; & not only that, but also we have the truth so joined with the image and portraiture, as the effect must needs be felt and perceived. Nevertheless it standeth us always in hand, to beware that we abuse not the Sacraments: namely that we be not so fleshly, as to stick to the world: but that seeing God is come down unto us, we also on our side do mount up unto him: and therewithal assure ourselves, that our Lord in giving us his sacraments, giveth us not rittleratles and childish trifles to busy our heads withal: but that he giveth us the very truth, to the end we should be knit unto him, and that we might feel that his power is ever at hand with us. Thus much concerning the saying where Moses speaketh again of God's presence, & commandeth the jews to resort to jerusalem, when God should have choose the place: & in the mean while to resort to the place where the ark of the covenant & the sanctuary were set up. And finally he saith, That they should not come empty before the lord, but that every man should bring somewhat according as God had blessed him. Some have taken this text to be a kind of promise, as though God had said that such as resorted unto him, should not go their way again empty. True it is that if we seek God, we shall find plenty of all good things in him, according as it is said, Come unto him and ye shall be enlightened, 
Psal. 34.6.  and your faces shall not be ashamed. Therefore let us not think that we shall want any thing if we seek God, for he will fill us; as he is rich, so is he liberal, we shall be satisfied, and have our fill of all things that we have need of for our salvation. Then is it very true in itself, that all such as offer themselves before God, shall not return empty according as it is written; 
Psal. ●1. 11.  Open thy mouth and I will fill it. But as in respect of this present place, it is certain that Moses speaketh of Offerings: and we must not bring in any other gloss. For he declareth that every man ought to offer according to the gift of his hand, that is to say, according to his ability. For that kind of speech were strange to us, if we were not made to understand it; namely, that every man ought to consider what GOD hath given him, that he may do him homage for it. Therefore look what we have in our hand, that let us take to offer unto God, and to make sacrifice to him withal. In the time of the Law, the offerings were applied to such use as we have seen heretofore, and we need not to rehearse the Ceremony any more. As now in remaineth that we do homage to GOD at all times, with the goods that he hath bestowed upon us. And how may that be done? By almsdeeds. 
job. 35.6. P●al. 16.2. Hebr. 13.16.  For we cannot increase him by bestowing any thing upon him: but yet he accepteth whatsoever we give to the poor. Those are the sacrifices which he requireth and alloweth nowadays. Therefore must we bestow them there. And seeing that our Lord offereth himself unto us, not thrice a year only, but manifestly in the person of his son jesus Christ, so as he dwelleth with us continually: let it be a mean to draw us to him even with an earnest mind, that we may have our hand always open to offer unto him. If we had the Sanctuary, and that it behoved us to present ourselves thrice a year at jerusalem: we should do the thing that is commanded us here, and yet should not that serve to exempt us from doing of Alms deeds all the year after. For if there were no more than the Ceremony, it were a small matter as I have said afore. But where is God's Temple now? Behold jesus Christ, who filleth the whole world; he is with us, & dwelleth even in our souls. Sith it is so then, let us see that we employ ourselves to make our offerings: & seeing that our God doth us the honour to appoint us to be his Sanctuaries & Temples; 
●. Cor. 6.19. 2 Cor. 6.16. 〈◊〉. 2.9.  insomuch that every Christian man is the Temple of the holy Ghost, & every Christian hath the honourable title of Priest: and that otherwise we should never be counted the temple & house of God: it is good reason that every man should occupy himself incessantly without end, in offering him the sacrifice of praise, so as he may be acknowledged in all his benefits & blessings which he bestoweth upon us.  
And it is not only the doing of Alms deeds, that he accepteth for sacrifices: but we must also serve him & worship him, with all our thoughts, with all our desires, with all our affections, and with all our members. So then, that we may not appear empty in the presence of our God, let us look that we bring him good fruits & such as he requireth: & let us beware that we be not upbraided, as jeremy upbraided the jews when he said, 
jer. 2.21. & Esa. 5.24.  What have I done for thee my vine? I have planted thee, I have dressed thee: & thou bringest me forth bitter fruit. Therefore let us bring good fruit to our God, seeing it hath pleased him to till us, to the end we should do good, and not be unprofitable. And how may that be? True it is that we cannot bring any thing to him, neither can he be enriched: but when we endeavour to glorify him in our whole life; that is the fruit which he requireth and maketh account of. Seeing then that he granteth us the grace: let us profit continually under him, & let not us on our side be empty. Notwithstanding, it is certain that we have not one drop of goodness, unless he gave it us: for we be barren. In deed we be too fruitful in bringing forth evil: there are too many briars & brambles to be found in us: but as for of good corn, there is not one grain to be found in us, until God have put it in us. What is to be done then? We must pray our God to bless us, that is to say, to power out his holy spirit so upon us, as we may have good fruit to bring unto him: that whereas we be nothing, he may give us a being; and whereas we be nought worth, he may make us some what worth by his manuring of us, so as he may be glorified in us. For it is not enough for us to have Gods gracious gifts in us; but he must also make us to put them to the use whereto he hath ordained them. And here let us call to mind what hath been declared heretofore: namely that God will not have us all to rejoice ourselves, but also to make our neighbour's partakers of our gladness: and also to call unto us, not only the husband and his wife, and the father and his children; but also even those that are furthest off from us, and to endeavour to bring them after such a sort before the face of our GOD, as the veriest strangers and those that are furthest off from us, may be partakers of our mirth and feel the benefit of it, because it is made common, according to the same saying of Moses in this present Text, that the strangers, the widows, and the fatherless must be merry with those that present themselves after that manner to God, to offer sacrifice unto him.  
Now let us fall down before the Majesty of our good God with acknowledgement of our faults, praying him to make us feel them better, that being utterly in misliking with them, we may seek to be reform by his word, and profit therein more and more: And that for as much as he doth chiefly command us to pass through the world, and to aspire to the kingdom of heaven; we by this making of us to feel our own wretchedness, may be stirred up by the same mean to seek the salvation which he hath promised us, and whereinto our Lord jesus Christ is entered to guide us thither by his example: And that in the mean while we may be confirmed by the power of his holy spirit in the doctrine that he giveth us, so as we may never be turned from it for any impediments that can befall us, but that we may always keep on our course, till he have rid us of this mortal body, and clothed us again with his own immortal glory. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, etc.   

On Saturday the ix. of November. 1555. The Cj. Sermon, which is the fifth upon the sixeteenth Chapter.  
18 judges and Officers shalt thou make thee in all thy Cities which the Lord thy God giveth thee throughout all thy Tribes, to judge the people with just judgemement.  
19 Thou shalt not wrest the Law, nor have regard of persons. Thou shalt not take any reward. For gifts blind the eyes of the wise, and pervert the words of the righteous.  
HAd we continued in the same soundness of nature wherein God created us: the order of Law (as men term it) should not be so needful, because every man should carry the law in his heart, so as no man needed to be compelled to obedience, but every man should know his rule, & we should all with one accord follow that which is good & rightful. And therefore law is as a remedy against the corruption that is in men. As oft as there is any talk concerning earthly government, we must understand that therein we have a mirror of our frowardness, in that we are feign to be compelled to the following of uprightness & reason. For they that are in authority, 
Rom. 13.4. 1. Pet. 2.14.  have the sword in their hand: and to what end? To repress such as burst out into excess and outrage. And whereof cometh that, but that whereas men ought of themselves to seek the thing that is good and just, they turn it upside down, and go about to bring all to confusion, if they be not letted? Surely it is a great shame, 
Gen. 1.26.  (considering that God hath created us after his own image, & given us dominion & sovereignty over all his creatures,) that we should be feign to be enforced to it by reason of our naughtiness. Pick me out the most despised of all men, & yet doth he carry in himself the image of God, and the said token of sovereignty. Yet for all that, we be feign to become underlings, and that is because of our sin, as I said afore. Let us know therefore that God hath not established the order of earthly government without cause: but that he had an eye to the corruption that is in us. Hereby we be well warned (as I said afore,) to humble ourselves, seeing our sins require such remedy. But yet ought we to magnify God's goodness, for that he hath provided aforehand, that all should not go to unrecoverable confusion among us, which thing would come to pass if we might do what we listed. For if the strongest might go away with the goal, what would com● of it? It were much better for us to be in the forests among wolves and wild beasts, than to be among men, if all things were at liberty. For no beasts are so wood, as are our own lusts. Therefore let us acknowledge the wonderful goodness of our God, in that he hath had such care to preserve us, that forasmuch as he saw we could not maintain ourselves unless there were laws to hold us in, & judges to execute th● things that are set down in writing: he hath provided for al. Also hereby we are put in mind to love the state of justice, forasmuch as we know it is a singular gift of God, & a mean to preserve mankind. If we love the light of the Sun because we cannot live without it; and if we love bread and whatsoever else belongeth to our sustenance: let us also love the order of justice. For it is to no purpose to have meat & drink & all other commodities, seeing that without laws & Magistrates we should be deprived of all God's blessings; and it were better for us to be dispatched out of hand, than to eat up one another as it would come to pass. And therefore we must esteem the order of justice, to be a precedent of God's grace, and we must make account of it as it is worthy, every of us endeavouring all that he can to maintain it: For we show ourselves to be deadly enemies to peace & to the common weal, if we love not the state of justice. And all such as trouble it, & go about to pervert it, are as thieves, and are to be esteemed as enemies of man's welfare. In so much that all men ought to fight against them, when we see them go about to bring in such horrible confusion among us.  
Now it is not for nought said here again, that when the people were come into the land which had been promised unto them, they should make them judges and Magistrates everywhere. This matter hath been expounded already in the first Chapter: 
Deut. 〈…〉  but yet is it not without cause that GOD repeateth it here again. For he intendeth to show that it is to no purpose to have good and just Laws, unless there be men to set them in force and to put them in execution. This hath been told you afore; nevertheless it is requisite that you be put in mind thereof again. For we see how God spekeath of one thing oftentimes, to the intent we should set the more store by it, and think upon it, and not forget it. Even so doth he now confirm the former speech which he had concerning Magistrates. And indeed, it is not without cause that the common proverb termeth them the soul or life of the Law. For what are all the laws and statutes of the world? They be but dead things. They be leapt up in paper, and are nothing worth, unless there be men chosen to give them their force & to make them to be obeyed. And so ye see what God meant here in saying that the people should choose. Surely such freedom was a singular gift▪ & we see it is not granted to all men. Where Princes have sovereignty, they appoint judges at their own pleasure and liking, and ambition bears all the sway there. In so much that a Courtier which is in credit, shall not only obtain offices for himself, but also cause them to be given to others at his appointment. Nay there is yet greater and more shameful corruption. For offices are set to sale nowadays aswell as all other kind of merchandise. Seeing then that we behold such examples, we must needs think it an inestimable gift, when God granteth a people or Nation liberty to choose their own judges and Magistrates. And verily when God gave that privilege to the jews, it was a ratifying of his adoption, and of his choosing of them to be his heritage, and that he meant to have them to be in better and more excellent state, than any of their neighbours, who had kings and Princes, and no such freedom at all.  
Now as this thing deserveth to be had in great estimation: so ought they that have obtained such benefit, to use it with a good and pure conscience. For what is the cause that our Lord bereaveth us of his benefits, but that we mar them by our abusing of them? We know well that whatsoever God bestoweth upon us is desirable, for we see the commodity thereof: but yet in stead of using of it holily with thanksgiving, we will needs make it to serve our lusts. Now when God seethe his benefits turned so to our bane, & that we draw them clean contrary to his meaning: he bereaveth us of them. Are we destitute of them? We see whereof it cometh: And we think it strange: but we consider not how God hath borne with us a long time, and that in the end he will not have his gifts to be scorned & reproached. Therefore whensoever God hath done us any good, let us learn to maintain the same by our good & pure using thereof. For the next way to make the possession thereof to abide with us, is to beware that we defile not the things which God hath sanctified to our profit. And therefore if we have liberty to choose judges & Magistrates: forasmuch as it is an excellent prerogative (as I said afore:) let it be maintained and used with good conscience. When a people hath this prerogative, let them look well to the setting up of their judges, that they may be as the lieutenants of God. Wherefore let no such men be put in place, as will either be bribed, or have been lewdly given aforetimes, or as are unable to bear such a charge: But let such be sought and found out as are meet for it, as though they were marked out by God. And because we have not sufficient discretion to choose aright: let God be called upon. For it is not enough to seek out such as are meet and sufficient to execute an Office; but for as much as we may be beguiled in that case, by reason of our own weakness, and by reason of the deep dissimulation that is in men, in so much that when never so narrow search hath been made, yet the evil will ever set itself forward: let men desire GOD to overlook them, and to give them wisdom and discretion. Thus ye see what we have to mark upon this saying, where commandment is given to choose and ordain judges and Magistrates.  
And it is said expressly, In every City. For what a thing were it, if men should be driven to go far to seek justice, when disorders are committed everywhere? Seeing that misdemeanours are rife and touch us near: if the redress should be delayed too long, it would not boot at all: a hundred faults would be committed, before one could be provided for. Therefore doth our Lord say, that they should be appointed in every City: as if he should say, that men have always need of some bridle. And that is the thing which I touched afore, when I said that we which are created after the image of God, and aught to reign over all creatures, have need to be held in subjection. For as we have perverted the order of nature, so is it meet that God should cut us short, & show us that we be so far unable to rule, that we be not meet to have freedom, but had need to be held in awe. So then let us learn, that wheresoever vice and corruption is, there ought the remedy to be applied out of hand. True it is that there was in deed a sovereign Court of justice in jewrie; 
Exod. 18.26  yea and we have seen in the first Chapter, that the hardest matters and the cases of greatest importance, were referred to Moses. Yet notwithstanding, it was God's will that there should be some order everywhere, that if any disorder were committed, it might be provided for out of hand, & men should not need to run far to require justice For in very deed it behoveth judges & Magistrates to watch, & not to tarry till they be called upon & importunately required, but punish the evil as soon as they see it. I say as soon as they see it: for they ought to spy & keep good watch. It is not enough for a Magistrate to punish that he knoweth to be wicked: but he must also make diligent inquisition, as we have seen in other places. 
Deut. 13.14.  And if men went that way to work, matters should be in better order. That is the thing which we have to mark, in that our Lord will have judges and Magistrates in every City. For otherwise many evils might be committed, before any redress could be had, so as the remedy would come too late as I have touched before.  
Furthermore, whereas Moses addeth that they must give just judgement, and govern the people after that manner: it serveth to confirm that which we heard even now, namely (first of all) that men can not govern themselves, except they have superiors to guide them, which thing is plainly expressed concerning the jews, whom God had preferred before all other nations. Let us understand then that of good right we be dispossessed of the freedom which God had set in mankind. For why? We turn the good into evil: and therefore is it meet that we should be bereft of it. A man in health shall have liberty to eat what he listeth, and he shall not be dealt with so precisely: he needeth no Physician to forbid him such a meat, or to restrain him from drinking, otherwise than in such measure or at such an hour. But if a man be sick, he must be at obedience, he must keep a diet, he must be held short like a child, and he is restrained of all things that he liketh, in so much that if he command his own servant to bring him this or that, his servant must not be so bold as to do it. Yea and when masters be diseased, they are subject to their servants, so as they cannot enjoy their own goods. And why? Because they be not meet to have them; by reason of their disease which overmaistreth them: and therefore are they fain to be as underlings. Even after the same manner standeth the case with us: insomuch that if we were in deed whole and sound, God would guide us after another fashion. But forasmuch as he knoweth us to be so corrupted, he is fain to compel us, yea and to restrain us in such sort, as we have heard of. Thus much concerning the first point.  
Again for the second, Moses declareth and setteth forth that which I said concerning choice making: namely that in the seat which GOD hath dedicated to himself, no such persons must be put, as turn all things upside down. For if such be chosen for public Magistrates, as lead a wicked trade, as in whom there is no fear of God, no honesty, no uprightness, but wildness, wantonness, and disorder; or in whom there is no more wisdom than in Asses, but to be short are madbrayned or frantic: if such (I say) be set in place of public office; it is not a dishonouring of men, but a working of high treason against God, because it is a defiling of his seat. So than it behoveth us to weigh well how Moses saith he ere, that when it cometh to the choosing of Officers, men must not set up Idols, nor judge of them without trial. And why? Because it is a dishonouring of God, to set such persons in his room, as are not worthy to have the ruling of a house. Ye shall see a man that is not able to govern his own household, such a one as is not to be trusted to for any thing, folk shall say of him, yonder fellow is a fool, he is a dizzard, he hath no reason, he hath no stay of himself, he hath neither wit nor discretion to guide himself or his household: and yet for all this, shall men go and set him in the seat of justice? He is a man that cannot live quietly with his wife: & shall he be able to keep a whole City in quiet? Men prefer him to be a counselor. And to what end? To see the peace maintained. And how can that be? He hath no more but his wife and household to govern, and yet he is not able to wield them. When he is at home, he is not able to guide his wife and his children. Now when things go arsy-varsy after that sort, God is openly despised. So much the more therefore doth it stand us in hand to mark well what Moses saith here: namely that the choosing of judges & Officers is not a matter of formality, or a Ceremony: but a holy thing wherein men ought to proceed with all reverence: and that God layeth not the bridle upon any people's neck, as if he should say, Take whom ye list at adventure without consideration: but he portrayeth out the persons, and pointeth them out with his finger. Look to it (saith he) that ye use discretion in choosing the persons that shall have the ruling of the people. For the word: To judge, importeth to govern. And secondly, let them judge uprightly saith he. Whereas he speaketh of governing, it is not without cause. For it is to no purpose to choose such as have need of Tutors. To prefer those to the guiding of others, which ought to be put under the direction of others, is too great a scorning of God. Again, the case here concerneth justice and uprightness. Therefore the choosing of officers before they be well known and thoroughly tried, is surely a marring of all good order. And thereof come so many changes & turmoils. We wonder to see our Lord overthrow Common weals, and to behold how the Nations that were free, are greatly distressed & overwhelmed with tyranny: but we look not from whence all those things proceed. The ground thereof was the abuses which were committed, because there was no regard had of the maintaining of the state which God had stablished, nor care to follow faithfully the order that God had enjoined. So much the more therefore doth it stand us in hand to bear well away the things that are told us here.  
Moses having said so, addeth now, That men must not wrest the law, nor have respect of persons, nor take rewards or gifts. And he addeth the reason. For gifts (saith he) do blind the eyes of the wise, and pervert the words of the righteous. First he setteth down here a general rule, that men should not wrest the Law. For in deed we may liken equity to a right line: and if it writhe to the one side or to the other, by and by it is iniquity. And therefore Moses sayeth, thou shalt not wrest the Law, that is to say, thou shalt have thine eye upon the line of justice, and follow it without swerving one way or other. And heerewithall he showeth how the same may be performed, namely by respecting no man's person, and by eschewing to take rewards. For when we consider a deed simply in itself; even nature teacheth ●s what to do. True it is that we had need to call upon GOD continually: for we see how weak of understanding and courage we be even in the things that are most evident: oftentimes we be stark blind in them. Then must not men presume upon their own wit, and think themselves wise enough to judge of all things that are set before us: but we must understand that it is a heavenly gift, 
Eccle. 2.26.  as Solomon declareth. And if we be cumbered in the smallest matters; how shall we do when we come to give sentence of matters of great weight? judges therefore must first humble themselves, and consider that if they be not governed by God's holy spirit, they shall not be able to hold them to true justice; and therefore they must refer themselves to GOD and ask counsel at his mouth, that they may be taught by his word; and they must give themselves over to his spirit, and submit themselves thereunto.  
But besides this, Moses meant to show here the chief causes of all the impeachmentes of justice. For (as I said afore) if we have an eye alonely to the deed, without respecting the person, so as we be not possessed aforehand either with favour or with hatred: it is certain that we can skill to give sentence aright. And if it could be brought to pass that the parties should not come in sight, that it might not be known who were the plaintiff and who the defendant; so as the judges might not be alured and carried away either with bribery, or with flattery, or with lies and gloss, or with such other things; but that the case might be laid before them simply and nakedly as it is: we should not see the thing which all the world now rueth, that is to wit, that men commonly can obtain no right and justice. For by nature (as I said) we can wellenough skill to say, this is good, this is just, this is upright. But as soon as the parties come in our sight, that we see they be our neighbours or friends; or the one a great man or a rich man, and the other a poor man; and there is bringing of allegations on both sides, so as one seeks to win the goal by threatenings and brags, another by sweet words and presents, and bribery trotteth a pace to make way: all than will be turned upside-down, and they which saw clearly before, become now stark blind. And therefore let us mark, that it had been enough to have said in one word, that men must not pervert the law▪ but that men are unable to keep themselves from evil, if they be not told how and after what manner they may maintain themselves in soundness and uprightness: namely by having no regard of the persons, and by shunning all covetousness, for taking of rewards.  
As for the word Person, I have expounded it elsewhere: 
Deut. 1.17.  namely that we must not respect whether a man be rich or poor, great or small, a stranger or a neighbour, and such other like things. For the word person signifieth another thing here, than is meant by it in our common speech, when we say, There is a person, that is to say, there is a man or one of mankind. For in this place the word which Moses useth in Hebrew, signifieth a face, visage, or countenance. We must not then regard the countenance. And what is meant by that? The things that are seen, the states of men, and their outward show. And the word Show expresseth the meaning of Moses well enough. Then must thou not rest upon the outward show. For if I see a man poor, I despise him; if I see him rich, I honour him; if I see a man of authority, I stand in fear of him; if I see a wretched abject, I make no account of him, but rather hold scorn of him. See how the outward show here marreth all. I see a man that is able to pleasure me; O, I will incline to him, that he may pleasure me again. I see another that can do me neither good nor harm; O, it skills not how he speed. Again, I see one by whose hurt I may advantage myself: I will do it. And why? Because my mind looks no further but to the outward show. Now we see the meaning of Moses, and I have spoken of it already in the first Chapter of this book: howbeit it is not for nought that the holy Ghost maketh rehearsal of it again here.  
Wherefore let us learn in few words, that such as have an eye to men's persons, that is to say, regard the outward show, cannot hold their own to deal uprightly and indifferently; but that they must needs be moved either with fear or with favour, to give the upper hand always to the wicked person that standeth in the wrong. And why? For fear lest he should be revenged: and else for hope to be benefited again at his hand for the favour that he shall have received. And therefore let us remember, first that God requireth a stoutness in them that are judges. If they see a rich man or a man of honour: well, let them take him as he is, and yet nevertheless judge the case as it requireth. But this stoutness of mind is seldom to be found any where. For although the judges do purpose with themselves to follow the law, yet are they commonly seized with a kind of fearfulness, by means whereof they be daunted when it cometh to the point that they should stand to their tackling. And therefore is there good cause why such as sit in the seat of justice, should resort to God, & carefully pray him to strengthen them in such wise, as they may not be like to reeds that are shaken with every wind, but freely follow the course that God hath appointed them, without swerving or bowing any manner of way. Let us mark then first of all, that we must have this stoutness of not being afraid at the sight of any man's greatness or countenance, that his authority or riches do not any thing avail him, but that the case may stand in firm state, without having our eyes dazzled to say, This is a great man, and therefore I must favour him.  
Again on the other side, I said also that we must not despise such as are had in contempt to the world ward. Because I see a man is poor, I bear myself in hand that it makes no matter though I do him wrong. For we be oftentimes at that point. If there be a man of no reputation, we think ourselves discharged if we can say; well, I have done wrong to a poor creature, which is not taken to be of the common sort: but that is nothing, for no man complains of it. But God will have right and equity to be ministered to all persons. Therefore let such as are advanced to degree of honour think, that if they despise the meaner sort and such as seem to be the outcasts of all the world: they shall give account for it. For if God vouchsafe to regard those kind of folk, and to have a care of them; 
Psal. 116.6.  yea and (which more is) do name himself their defender: will he suffer them to be so trodden under foot, and to be borne down withoppression and tyranny, without revenging them? So then, judges must match their stoutness with gentleness, and incline themselves even to the meanest, receiving them into their protection, and looking to the maintenance of their cases when they be good and rightful. Thus ye see what we have to remember in this text.  
Were this rule well held, we should not hear so many complaints, neither should things be so far out of order. But what? ye shall see a good judgement given, and a fault or offence punished as it ought to be: and by and by in the turning of an hand, ye shall see the like case go unpunished. And why is that? Because the persons of men do bear all the sway. There is a case wherein a man is convicted by the things which he himself was to speak: it falleth out apparent, and thereupon he is to have some punishment, and he hath it in deed. And why then is not the like done in all other like cases? O because the party is favoured. In deed men seek many colours and disguisings: & it is so much the worse: but yet cannot God be deceived, whatsoever shifts be made to shroud our matters with all. Nevertheless the world sees how this respecting of persons perverteth all right, and that it is almost an ordinary thing. Insomuch that for some one nice point, a man is oftentimes graveled in a case, which of itself were plain & manifest enough, if the parties themselves came not into the play, that the judge might give sentence uprightly, without respecting the outward shows which I spoke of afore. But the judges being prevented with the regard of the persons, do cast great doubts where none at all is, to say this & that. And what is the cause thereof? Always the respecting of persons. And in deed, in some cases a judge will go through with them, and dispatch them quickly: and in some other in all points like, he will have so many devices, that he can never determine it. We see then how great the lewdness of men is in this behalf. Yet for all that, our Lord will not have the instruction which he delivereth here to his people, to be lost or unprofitable. Therefore let us look that we make our profit of it.  
And let us mark that as judges and Magistrates are forbidden to have any respect of persons: so is the same warning made to us all. For what is the cause that we fail so oft in doing our duties, but that we be so prevented with this respecting of parties? Therefore let us have such stoutness of courage, as no greatness, no pomp, no authority, no honour of this world may get the upper hand of us to pervert us. And on the other side, let us have such mildness as we despise not the meaner sort, but rather be gentle to receive them. Thus much in effect concerning the word Person.  
Now there is a second point concerning bribery and rewards. Thou shalt not take them, saith the Lord. He saith not, thou shalt not sell justice: but he saith, thou shalt not take. And why so? he addeth the reason: For gifts (saith he) do blind the eyes of the wise, and pervert the words of the righteous. Hear is a reason well worthy to be weighed. For it seemeth at the first sight, that to take some presents is not evil nor to be condemned, I mean in a jugde. For he speaketh here of the presents and gifts that are given in respect of some case that is to be heard. As for example, a malefactor laboureth to scape unpunished, and he goeth about to win the judge by sending him some present. Likewise another man puts himself forward, and to have favour against his adversary prartie, he goes and gives the judge somewhat likewise. Now our Lord saith not, Beware of it: If thou receive a present to favour the party that giveth it thee, it is ill done, and it is a setting of justice to sale. God speaketh not those precise words: but he saith, Beware of taking: for it is unpossible that he which hath taken, should behave himself uprightly and not serve aside. Nevertheless there are a great sort to be found which will say, As for me, although I take, yet doth it not therefore follow, that I will serve from mine office: For when I have taken on both hands, I will give him the glike which thought he had won me by his giving. And is that so evil a thing? Why then was he so foolish to bring it me? If he bring, I take: but yet for all that, I step not aside from my duty. Such kind of folks would make GOD a liar. For we hear how it is said here, that gifts do blind the eyes of the wise. If they think themselves so sharp sighted, that the receiving of rewards cannot dim their eyes: God saith the contrary. And if they think themselves so constant, that they cannot be bowed; God telleth them that as soon as they have taken any gift, they be utterly marred, and there is no more soundness in them. Now than it is too gross a fondness to say, I will take rewards, & yet for all that, I will keep myself wellenough from turning away, or from swerving from the right. But that is unpossible; for than should God have lied in this text. Thus ye see what we have to remember in the first place, concerning the second point.  
Now therefore, they that sit in the seat of justice ought to think thus: doth he that brings me presents, bring them of good will as one neighbour to another, or as one friend to another? or bringeth he them rather for some matters sake which he hath before me? Then if a man have a cause before a judge, & the judge take a present of him; he offendeth god. Who so? Because God hath forbidden him, and he knoweth wherefore. It is not for man to say, It makes no matter, I will take heed well enough for being bridled by it. But it is a tempting of God when we deal so, and God will hold scorn of our overweening, and will show us that we be not of such ability as we took ourselves to be, and that he did not without cause tell us, that when we be lymefingred to draw presents unto us, and to hold them fast when we have them: then are our eyes blinded, and then are our hearts wrested, so as we have no more wisdom nor uprightness in us. Seeing that God saith so, it is not for us to reply against it. And in deed, whosoever they be that boast themselves to be unable to be corrupted, or to be made to step aside by taking of presents: they need not to be brought before God to be convicted, but even young children may judge of them. It is too common a thing, and I could allege examples thereof that are known well-enough. For there are some which are grown to so great unshamefastness; that they stick not to say, As for me, I will take on all hands. This hath been heard, and there are witnesses enough that can bear me record of the matter. And in the mean season what protested they? Tush, I will not be corrupted for all that. No: but when little children have seen that justice hath been set to sale, and that a lewd man hath gotten the upper hand in all cases, what is to be said of it? As for him, so he might play his pranks, and obtain his suits: he had cast his cards aforehand. And on the otherside, those to whom the presents were brought, went like swine casting up their groynes, so as there was less honesty and shame among them, than is even among the heathen men and infidels. This hath been seen: and yet notwithstanding they pretended in their talk to be holy men. O there were as godly and sweet words as could be: yea, but when the matter cometh to be spoken of, little boys and idiots will give their verdict of it: for the thing is too much known. Seeing then that our Lord telleth us here, that if men receive bribes, their eyes must needs be dazzled, and their hearts corrupted: let us bear well in mind, that except we will poison ourselves wilfully, we must first of all keep this rule, namely that judges must not take any thing, at leastwise of any body that hath aught to do in Law before them, but utterly abstain from so doing, unless they intent to turn away from all good order, right, and equity.  
And herein we see how our Lord who knoweth our diseases, or deigneth immediately meet & convenient remedies for the same. What remaineth then but that we on our side enter into examination of ourselves, and every of us search himself narrowly? For the thing that maketh us so bold to tempt God, is that none of us entereth into himself, to look nearly to his own vices and infirmities. But if we had the discretion to bethink ourselves, we would consider thus, Alas, I need not any thing to pervert me, I am as frail already as may be: though there were no occasion at all to surprise me, I would seek occasion of myself. And what will I do then when I meet with any evil occasion, or any cause of misdealing? I shall stumble and fall flat down. So then, if we advise ourselves well of our vices: it is certain that we would seek all the helps that could be to preserve ourselves. But seeing that God preventeth us, and on the one side showeth us how feeble and weak we be; and that on the other side, whereas we might fall into such mischief and inconvenience, he provideth for it and saith, My friends, true it is that ye be subject to evil, but the way for you to be preserved from it, is to abstain from such a thing, and to take such a remedy: seeing (I say) that God speaketh so familiarly unto us, if we refuse him, I pray you doth not our unthankfulness deserve, that we should be carried away unto all evil, and that Satan should drive us and bear us quite away, and that God should forsake us and suffer us to fall into gross offences as all the world might abhor us?  
Now then, it standeth us so much the more in hand to mark well this sentence, where it is said that if men withstand not the temptations that may beguile them; of wise and discreet, they shall become blind; and of just they shall become unjust. God speaketh not here of such as have always been naughtipackes, in whom neither reason nor uprightness hath borne sway at any time: but of the wise and righteous. And that is such a monstrous thing as aught to make our hair to stand up upon our heads. As how? That gifts and presents should have such force to corrupt, as that they should blind the eyes of those which were of good discretion. Now it is certain that discretion is a singular gift of God. 
james. 1.5.  When we speak of wisdom, we must not think that it groweth out of men's brains, but that it is the gift of God. Ye shall see that God hath endued some man with a good wit, by means whereof he behaveth himself in such wise, that he doth good and commendable things. And yet if God let him alone, so as he give himself to this corruption of taking rewards: by and by the light which God had given him, not only becometh dim, but also goeth quite out. Therefore let us learn to look to ourselves, 
1. Co. 10.12  and (as saith S. Paul) let such as suppose they stand beware lest they fall. For our Lord useth here a horrible threat, when he saith that they which saw clearly enough, shall be blinded if they give themselves to taking of gifts: and that they which were well and holily disposed, shall be perverted and turned away unto evil. When we hear this, ought we not to stand upon our guard and to keep good watch; lest we be surprised by Satan's wiliness? So then, let us prevent such temptations a good way aforehand. And sith we see that our Lord forewarneth us: let us stand in fear, and not run rushing against him wilfully, nor fall to stubbornness: but rather consider with ourselves how that even they which have been as half Angels, may be overthrown and thrust out of the way, when they have given themselves to it, & would needs use too large dispensation. Wherefore let us all learn to rain ourselves short, and to submit ourselves to the government of our Lord; and then we need not doubt but that if he have given us wisdom and discretion, he will strengthen us more and more therein, and make us to continue in them unto the end; so we go to work with praying unto him continually to preserve us, as I have said afore.  
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to vouchsafe to touch us in such sort, that we return unto him with true repentance: & that such as have public charge, may behave themselves so dutifully, as they may be able to yield a faithful reckoning of the charge that is committed to them: and that all private persons may in such wise suffer themselves to be governed by them, as God may reign among us, and have all sovereignty, so as both great & small may be obedient unto him. And for the bringing hereof to pass, it may please him to stir up true & faithful Ministers of his word, etc.   

On Wednesday the xiii. of November. 1555. The Cii. Sermon, which is the sixth upon the sixteenth Chapter, and the first upon the seventeenth.  
20 In all cases thou shalt follow the thing that is right, that thou mayst live and enjoy the land which the Lord thy God giveth thee.  
21 Thou shalt plant no grove of any manner of trees near unto the Altar of the Lord thy God, which thou shalt make thee.  
22 Also thou shalt not set up any Image: for that doth the Lord thy God hate.  

The Seventeenth Chapter.  
THou shalt not offer to the Lord thy God, either Ox or Sheep that hath any blemish therein: I say thou shalt not offer any evil-favoured thing: for that is abomination to the Lord thy God.  
HItherto Moses hath commended equity & uprightness unto us, saying that those which are appointed to be judges, aught to maintain every man's right without swerving. And thereupon he said, that as many as intend to continue in such soundness, must beware in any wise of taking rewards: for if they take any, by and by they be corrupted, by & by they be blinded. And it is not to be replied here, that a man may well receive a present, & yet have no meaning to favour any wicked case. For the holy ghost hath given sentence, that the man which is so given to taking of presents, shall be blinded though he were the sharpest sighted man in the world. Nay, he hath a towel before his eyes already, and besides that, whereas he was well & holily disposed before, now he is quite perverted. We see then how it is a deadly poison, for a judge to receive any presents in any wise.  
And now to hold men the better in awe, Moses addeth God's promise, as if he should say, that we must not be wedded to our own profit, when God on the otherside offereth us his blessing, & telleth us that he will prosper us, so we stick unto him. And whether were it better for us, to enrich ourselves by unlawful means which God condemneth, and which shall come to an evil end: or to have God's favour present with us, and that the same should never fail us? Thus we see now to what purpose Moses addeth this sentence, That men should follow uprightness. Verily even to the intent they may enjoy God's favour, & that thou mayst possess the land (saith he) which the Lord thy GOD giveth thee, and that thou mayst live long therein. This is a continuing of the same matter still, which I have declared before: namely that whereas God might command us in one word; yet notwithstanding to win us to him, he is so gentle that he bindeth himself to us, and maketh a covenant with us as it were between two parties. He hath authority enough to command us, and it is not for us to ask wherefore. Again, he is not bound to promise us any thing: for we own him all that we have, and he is indebted to none of us. Nevertheless he vouchsafeth to yield to our infirmity, accordingly as we have seen heretofore, that after his requesting of that which is our duty, he addeth that we shall not be disappointed in serving of him. Yet must we not conclude thereupon, that we can deserve aught at his hand: but rather we see his infinite goodness, in that he promiseth us his favour freely after that fashion. And therefore we ought to be the forewarder in doing whatsoever he commandeth, notwithstanding any impediment that might hinder us to pluck us back. Unexcusable are we in these days, if we feel not some force of his promises, in quickening & stirring of us up to obey him. Hath God commanded it? That aught to suffice us. Notwithstanding, because we be slow and negligent, he addeth this help, that he cometh to win us by gentleness, as if a father should flatter his child. See we this? Must it not needs be that our hearts are too too much hardened▪ if they relent not at such goodness? Therefore when we feel that God's commandments touch us not sufficiently to the quick: let us take these promises here, to stir up ourselves the more, and to spur us the more forward.  
Again, let us mark well the speech how he saith, Thou shalt follow uprightness in all cases. The words are; Uprightness, uprightness shalt thou follow. So doth Moses speak, how beit that some men translate it, Thou shalt follow justice uprightly. But when all is thoroughly looked unto, he meaneth nothing else but that men should bear an even hand in executing of justice, following the right by straight line, and persevering steadfastly in it without swerving. I say it behoveth us to mark well this saying, because men will needs always discharge themselves to Godward by pieces: but as for to go through steadfastly with all things that he commandeth; that is a very rare matter, (as the world seethe) specially in those which have the handling of the law. True it is that though they be wicked, yet will they be ashamed not to have some goodly show: & so now and then a man shall find some uprightness and reason in them. But have they done right to one man? To morrow they will deal contrariwise with another. Have they punished one misdeed? Three shall go unpunished for it, after as the persons are favoured and borne out. This partiality is to be seen in manner continually: and it is a token that there is no uprightness. And this is not to serve God: insomuch that when indifferency is not used in the ministration of justice, those that are punished cry out unto God for vengeance, as though they were wronged. And therefore Moses thinks it not enough that men should simply do justice; but he will also have them to proceed with it, and to continue it, so as there may be justice upon justice: that is to say, a continual holding on, so as no undifferencie may be perceived, nor any diversity of weights and balances, nor any respect of persons: accordingly as hath been said heretofore, that men must not lean to the one side for any favour, nor forsake a good cause for any hatred, but be of such stout courage that they bow not one way or other for any thing. That is the way to maintain justice.  
This lesson is apparent enough of itself: there remaineth no more for us but to fall to the practising thereof. But as I said, it is a very hard thing for men to frame themselves to keep an even hand. So far off is it, that this was written in vain: that it is said that if we will prosper through God's favour, we must keep order continually among us, so as every man may have his right: and that on the contrary part, without we do so, God threateneth to bereave us of his blessing though he had given us it before. And thereof it is that we see so many changes and alterations to happen in the world: namely for that when God hath blessed a people, & set them in as good state as were to be wished, by & by they fall to rioting, so as the governors abuse their authority, & the people take liberty to do evil, when they see that their judges are corrupted, by reason whereof God is fain to lift up his hand, & to take away quite and clean all that ever he had bestowed upon that nation. We see examples thereof too commonly. Wherefore let us stand in awe, and let us learn to live the warelyer in the obedience of God, when he hath set us in any prosperity. Let every man according to his ability, further the maintenance of justice: and let such as have the sword in hand, use it in such sort as God may be honoured, & not be driven to bring us to our arreignment for breaking of the order which he had set among us: That is the effect of the things which we have to remember in this text.  
Now Moses addeth, That men should not plant any tree near unto the Altar of the Lord, nor see up any manner of image. Whereby he provideth that there should be no resemblance between them & the Idolaters & Gentiles: and also that there should not be any memorial of long continuance, for fear lest they should learn or accustom themselves to do sacrifice in divers places. So are there two reasons which Moses hath an eye unto in this text. The one is, that he would have the service of God separated from all the superstitions of the heathen. The other is, that he would have folk to accustom themselves to the worshipping of God, and to offer their solemn sacrifices in the place where the Ark of the covenant was, and that there might not be any peculiar religion throughout all the country. As touching the first, it is a point well worth the weighing, that God will have his service to be such as he himself requireth & appointeth, & that he will not in any wise have us to meddle with those that invent & devise superstitions on their own head. In the first place; Let us mark them how it is not without cause, that God is so chary of the service that we be to do unto him. For in deed, is it reason that men should stand in defence & maintenance of their own right, and that God should be disappointed of his? And is there any thing more precious & holy, than the honour which we yield unto him, in protesting him to be our God & father, of whom we hold all that ever we have, & at whose hand we look for salvation? Is there any thing more holy than that? Then let us learn to be attentive when the holy scripture speaketh to us of the service of God. For it is a thing that passeth all other in dignity. Mark that for one point.  
And is standeth us so much the more in hand to give our endeavour thereunto, because we see the world holdeth scorn to yield God his due obedience. If a man speak to a blasphemer, or to a despiser of the orders of the church, or (to be short) to one that is no better than a dog: if a man tell such a one of his lewdness: To whom do I any wrong, saith he? If he had given a man a fillip, or had chanced to have spoken a cross word, as small as the wrong is, he would have confessed his fault and say de, I have done amiss: and yet is this but against a mortal man. But when he shall have spit God in the face, tush, it is nothing, it is no wrong to any man. Daily shall a man hear such speeches. Insomuch that if God be blasphemed, and his majesty so shamefully dishonoured as would make a man's hart ache to see it: it is all one, there is no account made of it. But let us mark (as I said afore) that our Lord will have his service to be placed foremost & in highest degree: and when the case concerneth the ruling of our life, we must begin at that end; To wit; To honour him as he deserveth.  
Moreover, let us mark well that it is not without cause, that he will have his service so far unlike all the superstitions of the heathen. For even of our own nature we be too much given to the corrupting & disguising of things, by means whereof the pureness of the true religion is perverted. Every man hath in himself a storehouse of idolatry, though he be not provoked thereto by others: & in what case then are we, when we light upon stumblingblocks and occasions, yea & even go to seek them? I see idolaters that have disguised & falsified the whole service of God, & I shall go borrow of them I wot not what; because this thing or that thing likes me, I shall go put it to that which our Lord hath commanded me. Am not I by and by snarled in the same folly that they were, which played the naughtipackes before me? Yes surely. For although I regard neither the one nor the other; yet have I many vain fancies in my hart. And if I fall to seeking of such things of set purpose: it is all one as if I did cast myself into Satan's snares. And therefore let us mark, that our Lord meant to preserve his servants from a deadly plague, when he said that they should hold them to the pure simplicity of his word, and not resemble the paynims and infidels in any case. In those days the heathen for devotion sake, made shadows about their Altars, like as at this day in the Popedom, if a place be darksome, it seemeth to them to carry some majesty in it, and the simple sort are as it were amazed when they come into a Cave, and where the windows be dimmed with red or blue glass, men's eyes dazzle at it, and silly simple souls feel a kind of motion in themselves which maketh them afraid & astonished: and to their seeming, it is good to stir them up to devotion, bearing folk in hand that it is a reverencing of God, whereas in deed it is stark foolishness. After the same manner did the heathen in plashing of trees to make places dark, that when men entered into them, they seemed to be aghast, as though a wolf had been at their tail as they say, by reason whereof they were moved to some fearfulness. Now forasmuch as this custom was among the heathen, our Lord will not have the faithful to resemble them. Thus in few words, we see here how all manner of resembling the unbelievers is forbidden us, if we intent to serve God in such wise as he may like of it and take it in good worth.  
And this warning is as needful for us nowadays, as it was for the jews in the time of Moses. For what a number of devices are there in the Popedom, which have been taken from the superstitions of the heathen? All that ever is termed God's service in the Popedom, is but a confused heap, gathered out of the things that are commanded in the Law of Moses, & the things that are seen to have been observed of the Heathen. And to colour the matter withal, they allege that their so doing, is least the jews should upbraid the Christians that they have not so goodly ceremonies in their Churches, as they have. And therefore they must needs have this and that, after their example. True it is that they have not been so bold as to kill brute beasts in sacrifice; for that had been too detestable. But yet they took up their Lamps, their perfumes, their attyrementes, their altars, and a certain manner of sacrificing, though it be not of Calves, Oxen, & Sheep. Besides this, the jews had their washings; & therefore the Papists would needs have holy water. To be short, the jews were so thoroughly counterfeited; that to all seeming, they could not boast that they had more goodly ceremonies in their temples, than the Christians had in theirs. But that was high treason against God. And if there had been no more but mere folly in it, it might have been th● better born with. But it tended to the darkening of the grace of our Lord jesus Christ, by drawing a new veil over him. 
2. Cor. ●pan●18.  The veil that God had commanded to be in the temple, is rend asunder: and they fall to hanging up of another that is wrought by the hand of man: by means whereof jesus Christ is as good as hidden, so as men can not behold that majesty that should shine forth in him. 
●. Cor. 〈…〉  For he is th● lively image of God his father; & in him and in his person or face we see whatsoever belongeth to our salvation. Now they fall to making of impediments by such ceremonies, that the world might not look full upon jesus Christ. And they be not contented with the intermingling of the things that God had ordained for a time among the Jews▪ but they have also borrowed of the observances of the heathen. True it is that even in this case also they pretended some colour, as who should say that the world could not be drawn from those foolish ceremonies, & therefore it was better to use them still under the title of God & his saints, than under the title of idols as they have done before: b●● by that means the service of God was falsified.  
Let us mark then that all that ever is termed by the name of God's service at this day in the Popedom, is but a confused hodge-podge of all manner of superstitions; for they cannot show that the holy scripture hath appointed men to do so. And whence have they fetched their ground, b●t from a desire to counterfeit the things that were used among the jews & Infidels? Sith it is so, what a thing is it if we shall now fashion ourselves like unto them, and suffer a ●ort of pelting babbles or ceremonies to be laid upon us, and bind ourselves to the keeping of them, to the intent we would not be too far unlike those that name themselves Christians? It is the same corruption which God condemneth in this sentence. For it is not Gods will that we should have any resemblance to those which have withdrawn themselves from the pure obeying of his word. Therefore let us be contented to have God's service reform & established according to his commandment. That is the thing which we have to observe in the first place.  
As touching the second point, it is said that God would have but only one Altar whereon to offer their sacrifices. At this day, this is no more in use; we have no more any material altar. For whereas the Papists use altars, in so doing they deface the death and passion of our Lord jesus Christ as much as they can. Nevertheless, God's intent at that time, was to keep his people in the union of faith, by allowing them but one Altar.  
And now it is said, that they should not se● up any memorial of long continuance, in any certain place. For by that means they might have accustomed themselves to worship God there, or they might have made some chapel for devotion, and so had all been marred. And therefore not without cause were they forbidden to plant any trees in the places where they sacrificed: for God's Sanctuary was to be planted at length upon mount Zion. And as many as intended to serve God purely, it behoved them to resort thither, to show on common accord, and one true unity of belief. Likewise nowadays our Lord jesus Christ hath left us his holy supper, for a warrant that he dwelleth among us, and is always present with us by his power: insomuch that although he be exalted above the glory of heaven; 
〈…〉 3.16. 〈◊〉 5.30. 〈◊〉 ●. 56.57.  yet do not we fail to be knit unto him to be members of his body, to have one common life with him, and (at one word) to be fed and nourished by his substance. And because it is a secret that passeth all understanding of man; he hath warranted it unto us, by the visible sign of his supper. Come we then to the table of our Lord jesus Christ? The bit of bread and the draft of wine which we receive there, do represent unto us, that jesus Christ is truly our food, & that we be so incorporated into him, that we be partakers of his own proper life. By means whereof jesus Christ is so present with us that we must all needs be gathered together unto him.  
But we see at this day what hath been done in the Popedom. Was there a table for the receiving of the Communion? No, it was turned into an Altar. And that was one corruption aforehand For as I have said already, it is not for any man to sacrifice jesus Christ any more. That office belonged peculiarly to himself, 
〈◊〉 9 ●●. 25.  and he discharged it thoroughly, & now must we receive the sacrifice that was offered up unto God, & let the word altar alone. Nevertheless it is not enough with than that there be but one table; they will needs have three or four: every man builds me his chapel, & there sets me up an altar. Although it were a good thing of itself to have one altar among the Christians: yet do they break the unity of faith, when they build several chapels after that fashion. For why? It is the will of jesus Christ that there should be one common supper, & that all his Church should meet together, & that the receiving thereof should be as a true band to hold the faithful in one with him. But they go to say their devotions in such a place, & to sing Mass in an other place: And that is an open defying of God, & a setting up of idols in his stead. It is a turning of God's temple, not only into a Swine's sty, but also into a stinking dungeon of all abomination & idolatry. And therefore let us mark, how it is not without cause that God teacheth us in this text that although we have not the ancient ceremony of Sacrificing Oxen & Sheep: yet notwithstanding we ought to be united in faith, 
Deut. 12.32.  and not add any thing at all to that which is commanded us, but simply keep this rule inviolable, that we understand how & after what fashion God will be worshipped, & agree thereto, without presuming to put any thing to it.  
Now also Moses saith; That they must not offer unto God any beast that hath any maim or blemish in it. He hath told us hitherto that men must not meddle with idolaters, nor have any resemblance to their superstitions. For the true religion must be held in his pure singleness. But that is not all. For they that offer unto God, & turn not away after the fond devotions of men, must moreover serve God sound, that is to say, their discharging of themselves towards him, must not be lightly, as men do commonly nowadays. For we see how men defraud God of his right. In deed when we be indebted unto men, we discharge ourselves one way or other: but whereas we be indebted unto God, all our seeking is how to scape from him. True it is that we will endeavour to defraud men also: but yet will we be ashamed to use liberty towards them as we do towards God even in dallying with him. If we own a man either custom or rent, we will not stick to conceal it if we can, if we be of evil conscience: But yet for all that, we will not be plucked too much by the ear: for we think we shall gain nothing by so doing. So then, as touching the debts that men do owe one to another, they discharge than: but it skills not for God. Although he call upon us & threaten us; yet even after he hath showed us our duty, we cease not to defraud him still▪ yea & we be quite past shame in it. Verily we will not stick to say, it is good reason that he should be honoured & served: but yet we will have this serving to be after our own fashion. But he requireth a right obedience. And what do we to him? Very well say we, we must discharge ourselves to Godward. And after what manner? In mocking of him. Insomuch that although the doing of some ceremonies be nothing worth; yet notwithstanding men bear themselves in hand that God ought to hold himself contented therewith, and that he dealeth too rigorously with us if he require any more of us. For this cause it is said that men shall not offer any thing in sacrifice whi●h hath either blemish or spot. For under one kind Moses comprehendeth th● whole; as if he had said, let us not think ourselves escaped when we have served God by halves and pieces; but we must go to it sound & roundly, so as we do our duty towards him thoroughly in all points. True it is that there was a special reason for the jews: for the jews were admonished that their sins could not be wiped out before God, but by means of the sacrifice that was to be offered. For it behoved them to lift up their minds above the world, unto the truth, to say, there will be a payment to discharge all our dets: when jesus Christ cometh, he will reconcile us to God his father, and discharge us of the bond of death, wherein we be bound. Therefore it behoved the jews to have their sacrifices pure & clean, that they might be led by them to our Lord jesus Christ, and their faith be lifted up above the world, to know that there is not any satisfaction nor offering that we can bring on our side to please God withal, but that he must be feign to give us the thing that we want to offer unto him.  
Notwithstanding, we must generally bear in mind that which I have declared already; namely how Moses showeth us that we must so roundly yield unto god that which he requireth, as he be not disappointed, as we hear him complain thereof by his prophet, 
Mal. 1.13.14  that although the jews did not utterly refuse to pay the tenths & first fruits: yet they did it but by halves. But God cannot away with such partinge, nor to be played with like a little child. And hereby we may learn that our serving of God must not be by pangs and fits only, & afterward fall to laziness: but that it must be done sound & substantialy throughout, with obedience to his word. And again, that in our doings there must be no hypocrisy nor constraint: but th● we must go to work with a free will, & not set a fair countenance on it to the worldward, & in the mean while have a back shop that displeaseth God: nay we must go to work freely, as I said afore. That is the thing in effect, which we have to remember upon this text. We nowadays do not offer any more Oxen or Sheep: but the offerings which we make unto God, are of our own selves & of all that ever he hath given unto us, 
Rom. 12.1.  so as all be dedicated unto him, & applied to such use as he alloweth; or else it is but uncleanness. For if God have given me a thing, & I abuse it: I am a traitor to God, because I vnhallowe the thing which he had dedicated to the clean contrary use. And therefore let us mark, that to please God in offering ourselves unto him, we must do it sound, without blemish or spot. True it is that there can be no such perfection in us, but that very great fault may be found in our service of him: but yet must we always hold us to this principle, that we come to God unfeignedly, and whereas there are infirmities in us, we must resort to our Lord jesus Christ. For all our spots & blemishes are done quite & clean away by his blood. 
1. john 1.7. Hebr. 13.15.  And that is the cause why it is said, that we offer our praises unto God by him. If there were any sacrifice clean on men's behalf, it were the sacrifice of praise: for when we fall to the magnifying of God's name, & confess that we be beholden to him for all good things; our so doing seemeth to be clean. Howbeit forasmuch as we have our lips so unclean, that we cannot yet discharge ourselves in that behalf: therefore it standeth us in hand to resort continually to our Lord jesus Christ. Our sacrifices then are stained with some spot & vice or other; that is true: but yet must we have this roundness & soundness, of tending unto God without enforcement, necessity, or hypocrisy. When we be at that point, our Lord will accept our sacrifices, as though they were offered up unto him thoroughly pure & perfect, & utterly faultless. In deed it is by means of our Lord jesus Christ; for there must we be grounded as I said afore. But if we have that virtue, then doth God accept the sacrifices which we offer unto him, so we be not snarled with hypocrisy, & come not to him as enforced or constrained, but with a free will. Therefore if men will serve God, they must beware that they seek not to please men by it, as it often falleth out that they think it enough to make some fair show, & therewith do content & soothe themselves. We bear ourselves in hand that we have done all that can be done; yea but we never entered into ourselves, to give over ourselves wholly unto God. We never sounded ourselves to find whether there were any evil intermingled, that we might be purged of it. And yet is that the end which we should have begun at, that our coming unto God might not be as by constraint. For if it were possible, we would exempt ourselves from all obedience, and never come to reckoning with him for it. But contrariwise we ought to serve him with a free disposed mind. Then let us consider, that if we intent to make our life allowable before God, then in all our thoughts and all our affections we must have this substantial soundness of dedicating our whole life unto him, so as our senses and desires be made captives unto him, and he so reign over us, as our chief desire may be to be ruled by him and by his holy spirit, and to frame ourselves in such wise to his will, that we take nothing in hand but that which liketh him. When we go that way to work: then shall our sacrifices be pure and clean.  
Besides this, let us mark also that we must likewise offer unto God all that ever he hath bestowed upon us. As for example, when we do almesdeeds, let every man apply the gifts which he hath received, to the common benefit of the Church. Those are the sacrifices of good sent, at leastwise if they be without blemish or spot. For a man shall well edify th● Church when he himself is led with ambition & vainglory. And as for such a one, let him not think that he hath offered any thing unto God. For it is but utter abomination, when things have not their right end, by giving them over again into God's hand which had committed them to us, & by putting them to such use as he hath commanded. Again when a man that doth almesdeeds is led thereto by vain ambition, to boast himself before men, & to be esteemed & honoured for it; his dealing after that fashion is but uncleanness before God. Now then, let us learn to have an eye unto God, that our sacrifices, may be without blemish or spot.  
Moreover, as concerning the order of the Church, & of all other government, we must understand likewise that all our sacrifices must be so purified as God may accept them. As for example, the ordaining of Ministers to preach God's word, and the doctrine of salvation, the creating of Magistrates & the choosing of Officers, are sacrifices which we offer unto God. Now we must offer them without spot. For if a man bring in any corruption in those cases▪ it is high treason to God, as I have said afore. Therefore let us bethink ourselves thoroughly, & consider that although these things according to the letter, were enjoined to the jews in the time of ceremonies: yet must we apply them to the sacrifices that are in use and force at this day. And for performance thereof, let us come back to that which S. james saith, 
james ●span  namely that he which commanded the one, hath also commanded the other; & that he which forbade the one, hath also forbidden the other. Will we then please God in all the services which we do unto him? Let there be no parting of stakes, as if we would say, I will do this for the honour of God, & for the rest he shall bear with me & give me leave to do as I list. For in so doing we would be hailfellow with God. And therefore let us understand that the righteousness of the law is a thing that cannot be divided, neither is it for us to rend it in pieces. Wherefore let us submit ourselves to the rule that is given us, after such sort as is contained in the Law of God. And therewithal let us mark further, that we must not have double or dissembling hearts, but that we must submit ourselves wholly unto God. And if we cannot attain thereto at the first as were to be wished: yet notwithstanding that must be the mark that we shoot at. Now we see what our Lord meant to require in this text.  
But to the end we may be the more provoked, to deal sound and substantially: let us also mark this speech that Moses addeth here for a conclusion, namely that it is abomination before God. For men do always make themselves believe, that they cease not to serve God though there be nothing but dissimulation and hypocrisy in all their doings. And we know how hypocrites are puffed up continually with this fond presumption, that although there be nothing but counterfeiting in all that they do, yet (to their seeming) God is nevertheless beholden to them; and all is wellenough so there be some gay painting and some fair show. In deed they dare not utterly deny that there is any fault at all in them: but yet would they still bear men in hand, that there is much good in them which God accepteth. As for example, when the Popish Priests say their prime & hours, besides that they do but biblebable, their minds are elsewhere; one thinks upon his kitchen, and another upon his harlot. Well, they will grant that this is ill done, and that they ought to be more heedful in their praying▪ But yet will they uphold, that so they have a final intent to pray unto God, it is a good and commendable deed; and their coming to Church deserveth very much, so they have this final intent to serve god there, though their minds be distracted about other things. When they have once worshipped a puppet, and taken a little holy water, though they look upon a woman after an unchaste sort, although they be carried away with covetousness, or although their minds be occupied about some other wicked, shameful, and hellish lust: yet it skills not, so they have the said final intent of serving God; all is wellenough, so they make a show of serving God, notwithstanding that they spite him by all the means they can. Likewise in their fasting, though a man cast him self into all manner of lewdness and ruffianry, yet if he fast upon a devotion, O that's a holy man, there is no more fault to be found in him. Thus is it not possible to rid the hypocrites of the false and devilish opinion wherewith they be besorted, of paying God with this pelting trash, which is nothing else than abomination before him; and in the mean while, to spite him in all the residue of their life: so as a man can never win them to believe, 
Prou. 11.20  that God utterly misliketh all that ever proceedeth not from a sound heart. So much the more therefore doth it stand us in hand, to mark well this saying which Moses setteth down for a final conclusion: namely that such dealings are abominable before god. Indeed the blind & ignorant wretches deem it not so to be; nay, their doings are commended of men; behold (say they), here is a goodly virtue, here is a good desert. But we must come before the great judge, who hath given sentence already, that such things are but trash, filthiness, and vanity. And he is not contented with saying so; but he saith also that they be utter abomination or loathsomeness. For indeed, besides their dallying with him to make him as an idol, they fall to open defying of him. If men thought not god to be stark blind, durst they come before him with a double heart, & fraughted full of hypocrisy? No surely: it would make them even ag●st at it. For when they play the hypocrites after that fashion, it is all one as if they came to stop gods eyes, that he might not discern their dissimulation and cursed hypocrisy. So then let us mark well, that we must not stay ourselves upon men's bearing of themselves in hand, that to their seeming they fail not to do well, and to deserve well at God's hand, though they go not to work with a free courage, nor with hearty and substantial soundness: Let not such follies run in our heads. For God not only rejecteth such things as pelting baggage of no value: but also avoweth them to be all abominable before him, and that he will not suffer his service to be so shamefully disguised, with out taking horrible vengeance for it. And therefore let us know that he will have every of us to examine ourselves; & sith we see all our thoughts and affections to be corrupted, so as there is nothing in them but dung and uncleanness: let us pray him to reform us in such sort by his holy spirit, as he may be served and honoured by us, and we apply to good and holy use the things that he giveth us: and that therewithal he make us to profit more and more in his obedience, until we be come with a free will, to serve him with so good a courage, as we may be wholly dedicated to his honour. 
1. Pet. 1.19.  And that we may so do, let us repair unto our Lord jesus Christ, that our spotes and steines may be scoured away by his pureness and perfection, as he hath promised us. If we shall do so, then will our God approve of our life.  
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us so to feel them, that we may from henceforth fall to amendment and resort to his mercy, and that in the mean season he reform us in such sort to the obedience of his Law, as it may shine forth in all our whole life, and he also bear with us in our frailties, until he have rid us quite and clean of them. And so let us all say, Almighty God heavenly father, etc.    

On Monday the xviij. of November. 1555. The Ciij. Sermon which is the second upon the seventeenth Chapter.  
2 If within any of the Gates which the Lord thy God giveth thee, there be found either man or woman that hath wrought wickedness in the sight of the Lord the God, by transgressing his Covenant,  
3 And hath gone and served strange gods, and bowed himself before them, whether it be the sun, or the moon, or any of all the host of heaven, which I have not commanded,  
4 And it is told thee, and thou hast heard of it: then shalt thou inquire diligently. And if it be true and certain that such abomination hath been committed in Israel:  
5 Thou shalt cause, that man or that woman which hath committed that wicked deed, to be brought out of the gates, and thou shalt stone them with stones, till they die.  
6 At the mouth of two or three witnesses, let him that is worthy of death, die: but at the mouth of one witness, let no man die.  
7 The hands of the witnesses shallbe the first upon him to kill him, and afterward the hands of all the people. And so thou shalt rid away that evil from thee.  

Deut. 13.1.6  WE have seen heretofore, that if there were either man or woman which went about to counsel others to pervert the service of God: they should die for it. Now here is a Law, yet more sharp: that is to wit, that if there be any idolater found among the people, whether the same be man or woman, it must cost the party his head and his life, yea though he have not gone about to corrupt others or to entice them to lewdness. Truly this seemeth rough dealing at the first blush, as we see how they blame God for using such severity against such as upon devotion did any act contrary to his truth. Because we weigh not God's honour as it is worthy, we make greater account of a mortal creature than of the living God. For if a man have practised against his Prince, or gone about to alter the public state: he shall be condemned to death without any sticking. Again, if a man be understood to have had secret conference with his Prince's enemy, to have showed him favour, or to have conspired with him; no body will excuse such disloyalty: and yet for all that, all this dealing is but against men. But if a man turn away from the serving of God to gad after idols: men think he ought to be borne withal, as though it were a thing of nothing. Whereby we bewray, that we pass not for the diminishing of God's honour, or for the defacing of his majesty. But we be no competent judges in that case. Therefore let us remember what is said here, and not think that God passed measure, when he did set such price upon his honour.  
Now it is said, If there be found either man or woman, to the intent that no frailty should be a shrouding sheet to any evil doing. For else it would be said, it is a woman's deed. If a man of wit, courage, and understanding had done it; it had been to have been regarded: but seeing it is done by silly souls that are easy to be deceived, is it meet that they should be haled to death for it at the first dash? See I pray you how we be wont to qualify things. But God on the contrary part intended to prevent such shifts, by telling us that we must not pass whether it be man or woman, but that the deed of itself is so detestable; as that it ought not abide unpunished. Yet notwithstanding, before we proceed to punishing, he will have us to understand perfectly how the matter goeth, and he will have the truth of the thing tried out. And therefore he saith, When it is reported unto thee, inquire diligently thereof: and if thou find it true, then shalt thou take the party which hath committed such crime, and stone him to death. Hereby our Lord showeth us (as he hath done afore) that we must not be hasty to proceed rashly under pretence of any good will or zeal: 
Deut. 13. ●●  but use advisedness that things may be well known. And that is well worth the noting. For we see how unadvised zeal doth often carry men away, and make them to offend GOD. And when it is done, than they say, I did it of a good intent. Yea, but GOD telleth us here, that in this behalf we must behave ourselves discreetly. And in deed, God meaneth not that men should so falsely abuse his name: For what a vile thing is this; that I shall suppose that I serve GOD and yet in the mean season have no equity nor uprightness in me? Is it not a soul injury, so to intermingle Gods holy name with mine own folly and lewd imagination? Wherefore let us well weigh that God, by this place hath condemned that same too too violent heat which men have, when they suffer themselves to be so carried away by their zeal (as they say) without any moderation or stay at all. Let that serve for one point.  
And it is some what more when he saith, If the thing be reported unto thee. For therein we have to note, that faults cannot be punished among men, unless they come to knowledge. Insomuch that a number of offenders escape the hands of worldly judges, though they have offended more foully than others, and be worthy of great blame: and that is because God hideth their unhonest dealings. For there are sins which make haste to come to their condemnation, 
1. Tim. 5.24  which God thrusteth forward: and there are othersome which linger, and God keepeth them as close as if they were buried. And hereby earthly judges are warned to be watchful in searching out of things. For inasmuch as they perceive, that after never so much pain taken in bolting out of matters, which belong to their office to have knowledge of, yet a great sort of things do scape unseen: they ought to be so much the more diligent. They cannot know all things: and why? for they be but men. Yet notwithstanding, for as much as God hath commanded men to punish evil deeds as soon as they come to knowledge: we must consider how his meaning is, that because nothing can be hidden from him; therefore although men require nothing of us, nor make any inquisition or suit in Law against us here beneath: yet must we ever be feign to come to account before him. It is said that an idolater shall be punished, for God hath commanded him to be stoned to death, upon knowledge that he is such a one. Now put the case that a man turn away from the pureness of Religion, and worship idols in secret. In deed he cannot be touched by order of Law, neither shall he abide judgement for it. But yet must he think in the mean while, that God will not suffer his eyes to be dazzled. And therefore we may gather upon this text, that our Lord reserveth all those faults, to his own judgement, which are not punished by ordinary justice in this world. Not that he pardoneth not those which return unto him by true repentance: but my meaning is of such as harden themselves in their hypocrisy, and take occasion to grow worse and worse, because they be not reproved of their wicked deeds. But yet let them not think they have made the better market for all that. For whereas God telleth the judges of the earth that they ought to make diligent inquiry: because he himself hath no need to do so: he telleth us that all faults shall come before his judgement seat, and that the hypocrites may well shroud themselves for a time, but in the end they shallbe rooted out: and not without cause. For (as I have touched afore) think we that God will leave his honour in the suds? Seeing it is his will that even men should be maintained in good reputation, and that all outrages should be punished: what will he do when the case concerneth his own majesty, & that his glory is diminished by the malice of men? Ought such dealing to scape unpunished? Will God suffer himself to be mocked after that fashion? It will be alleged that all of us have been idolaters, & so we are all worthy of death. And their saying so, is as it were to stir up all men against God. For the folk that make such replies, seek but to poison men's hearts, that God's honour might be lightly esteemed, and that we might quarrel with him when we feel ourselves touched.  
But first of all (as I said afore) we must mark that our Lord speaketh here of the punishing of idolaters, where order is established according to his word. If God had not begun at that end, his order had been amiss. But seeing he hath showed how men ought to serve him, and give a sure rule thereof, telling us that we must simply do whatsoever he commandeth; and seeing that both great and small are taught what God they ought to worship, and which is the true Religion: if a man or a woman do afterward turn away, and become forsworn and disloyal to God by stepping aside into the superstitions of the heathen: is there any excuse to be admitted in that case? Then let us mark well, that this Law was made at such time, as God had already established a Lawful government, directed according to his own word. But we have all been idolaters. As how? Even by means of the horrible desolation, that happened through the whole world, as is to be seen yet still in the Popedom. Had this law been well observed at the first; Christendom had not been so sore decayed. For had they been punished which were the first idolaters & had falsified the Gospel, and corrupted the pureness which was at that time: surely God's order had been maintained and preserved much better. But what? When hypocrites were once crept in, which would needs seem holier than all other men; then invented they many corruptions: and the more they were born with, the more did the mischief spread itself abroad, so that it became a poison that undoth al. The cause then why the Church of God came to such desolation: is that men have not been held in awe, that the pure simplicity of the Gospel might be maintained, and God worshipped according to his word, so as men might not assay to devise any thing of their own brain, but that all men both great & small, might be made to obey the doctrine which they knew already to be of God. Had this been done: there had been no such desolation as we see still at this day And therefore let us bear in mind, that Gods speaking here, is but of such countries or Cities, as have had the grace to have the true religion established among them, so as he is worshipped there, & they have all consented to admit the order which is set by God; & therefore if any of them do afterward turn away, he deserveth to lose his life. As for example, we have now the light of the Gospel, whereby our Lord holdeth us bound unto him, to serve him & to be his peculiar people. Seeing then that his Religion is known unto us, and that discipline is set up among us▪ if any of us hereafter turn away from it, and give himself to idolatry, spiting God wilfully: doth he not deserve punishment? Yes. For had a man committed any thing against the state, and after his giving of his oath to the Magistrate, had broken it again by doing some deed to the contrary: surely he should be punished for his unfaithfulness. And what shallbe done then, if men daily with God, falsifying the faith which they have given unto him, so as they confederate themselves with his deadly enemy Satan, and with idols which serve but to deface his glory, his majesty, and all his service? So then, if the skorners of our days reply, that if idolaters should be punished, all of us should die: the answer is easy, namely that if the Law of God had been executed, as had been for our benefit and behoof, Christianity had not been so corrupted as it is, neither had Religion been so imbased as we see it is. For the remedy thereof was good and behoveful: but men have not used it. And that hath caused all things to come to utter confusion. Therefore it standeth us the more in hand to take warning, that if this Law held us not in awe, we should always be in danger of withdrawing ourselves from the serving of God: and he should no sooner have given us his word, but it should by and by vanish away again, through the malice and unthankfulness of a great number, which would soon overthrow the state that is established at this day among us. Mark that for one special point.  
Secondly let us mark, how it is not said that all idolaters in general should be punished: but only such idolaters as live in some Church of God where order is set already, and where Religion is certainly established, and things are sufficiently known. For then, if any man do wilfully play the naughtipacke, and forsake the pure serving of God, and defile himself with idolatry and superstition: that person deserveth death. Besides this, let us mark well, that (as I said heretofore) if we be not punished before men, we must early or late come to account before God: and there we shall find that we have deserved, not only to be stoned, but also to be utterly banished from the everlasting salvation. And why? Because we were baptized in the name of our Lord jesus Christ, even before we knew any thing at all. True it is that we have been mistaught: but that excuseth not our disobedience, but that we ourselves to the uttermost of our power, have falsified our baptism: for we have been corrupted with idolatry. So then, our Lord might with good right thrust us quite out of his kingdom, and he could do it well enough: nevertheless we see how he hath gathered us home to him. Now therefore let us bethink us of the state wherein we have been: & being ashamed of ourselves, let us crave pardon at God's hand. And as I have said afore, let us not be ashamed to confess ourselves to be wretched offenders, that God may use no violence against us, nor enter into the rigour of his judgement towards us. And that is the cause why it is said in Ezechiel, Thou shalt remember thine own ways, 
Ezec. 16. 6●  and be ashamed of them. For there God speaketh of the repentance of such as had been deceived for a time by idolatry: declaring that when they were brought again into the right way of salvation, they ought to be very mindful of the evil which they had committed, yea they ought to think upon it with shame and confusion. That is the thing which we have to bear in mind. So that although God draw not his sword, to punish our bodies: yet fail we not to be guilty and damnable before God. Nevertheless, we must understand that he will always have pity upon us, 
1. Cor. 11.31.  if we prevent his judgement, & condemn ourselves aforehand, acknowledging ourselves to be worthy to sink for the idolatry and superstition which we have followed, but that God have pity upon us. But (as I said) we have wherewith to comfort us, because we know that he is ready to receive us to mercy, when we acknowledge our sins, and repair to him after the foresaid manner. That is a thing which we have to mark further, where it is said that if the thing be reported, men must inquire of it.  
Now he addeth, that the party which hath done the misdeed, shallbe conveyed out at the gate: and why so? For (saith Moses) he hath committed abomination before the Lord, whether it be man or woman as he had said afore. For it is such a sin as is wicked and grievous in the eyes of the Lord. Wherein he doth us to understand, that we must not judge after our own imagination, whether that deed be worthy of death or no. For it is a thing which beguileth many men, & maketh them to strive against God and to blaspheme his Law: that they will needs give sentence of themselves according to their own opinion. But contrariwise our Lord bringeth us back here to his will. It is evil in my sight (saith he) it displeaseth me; I abhor it. And he telleth us moreover, that we must rest upon his word, saying: I have commanded it. Hereby therefore let us take warning that we judge not at all adventure & with devilish boldness as these gallants do nowadays, which would not have religion to come in judgement for the punishing of blasphemy and such other like things which are committed against the honour of God. To be short, they would not have the Magistrates to sit in judgement upon any fault committed against the first table. If any fault be committed against men, as robbery, riot, murder, or adultery; they be contented that that shallbe punished, but if God's name be blasphemed; if any abomination be committed to the putting away of all fear of god; if heresies spring up to the trouble of the Church, and to the perverting of all order: they would have that to be suffered & excused. And what leadeth them thereto, but the said hellish pride, that when a thing misliketh not them, they think that God should yield to their liking? But therein appeareth their overweening matched with ungodliness of making none account of God, forasmuch as they can find in their hearts that his majesty should be so lightly esteemed at all assays▪ Howbeit, let us for our part mark what is set down here, namely that if any evil displease the eyes of the Lord, it is not to be borne withal: neither must we in that case lean to our own wisdom, as if we would say; O, I will show my verdict of it. No, no, we must think it enough that God holdeth it for abomination, and that he cannot away with any such thing.  
Furthermore he expressly sendeth us back to his word, to the intent we should see it proved to our faces, that they which are such idolaters ought not to be excused: for they make war against God. And is the crime of rebellion a venial sin? Is it a fault that may be pardoned, without making any countenance of doing any thing to it? If a man do of wilful malice rebel against his father or his mother, his master or his superior: it shallbe thoroughly weighed, and continually aggravated to double & triple the fault. And shall a man be so rebellious against God as to defy him, and to do quite contrary to his will and intent: and should we still cocker and flatter them that have so grievously offended? We see that our Lord speaketh but only to such as have been duly taught his will aforehand. For he said not to the heathen, or the unbelievers, I have commanded you this, or I have forbidden you that. No. And therefore this law must concern a people that hath received Religion afore, and among whom some certain rule is set down and established. Now then, when God hath once commanded one thing and forbidden another, and hath told us that his will is so: what remaineth more for us, but to frame ourselves thereafter? And as for those that refuse his yoke, can they say it is through ignorance, and through some fond devotion? Indeed it may well be so: but yet there lieth another crime shrouded underneath, namely the contempt of God's word; yea there lurketh secret malice, hypocrisy, and pride: and all these (say I) are mingled together. Therefore must all excuses cease, and we must acknowledge that all such as have been duly trained in the word of God, are less excusable than the ignorant.  
And this is not to be applied alonely to temporal justice: but forasmuch as it is God that speaketh, let us mark that accordingly as we have proceeded in his doctrine, and he showed his will unto us; our sin is the greater if we follow not whatsoever he commandeth us. To this point must we come: it is God that hath spoken unto me, he hath granted me the grace to know how he will have me to walk, and therefore seeing that he enlighteneth me, I must not stumble, I must not play the blinkarde nor the blind buzzard: but I must take heed to the obeying of his doctrine. If we do not so; we see that this foresaid punishment belongeth unto us: and if we be not chastised by the hand of man; it is ready for us from above. For God can well skill to upbraid us with the favour that he hath showed us, in that he hath vouchsafed to teach us his will. Insomuch that although the poor ignorant souls were half to be excused; yet so it is that on our behalf the crime is out of all square, when we set ourselves after that fashion against God's will which is known unto us. Thus ye see what we have to remember upon this place, where it is expressly said; that God hath not commanded those things. Also let us learn generally to judge of Gods will according to his teaching of us. For oftentimes we will needs lessen men's faults, or aggravate them; and yet in the mean while we look not at the thing that is told us. Therefore let us bear in mind, that Gods will is contained in the holy scripture, and that that is the place where we must seek it: & when we see that God speaketh so or so, let us hold us to it without any gainsaying.  
Now Moses addeth, that the hand of the first witness shallbe first against the party that is to be stoned; and then the hands of all the people. Wherein he meant to show, that witness must not be borne, but with fear. But nowadays, many men make no great conscience to give evidence at allaventure against their neighbours, because they be not put to the executing of the sentence. hereupon one goes and with his false tongue doth wound some man that is but half guilty, or peradventure guiltless altogether. And he bears himself in hand, that a job with his beak is not so great a matter; by reason whereof he passeth not at all to speak against all truth. Ye see then the very cause why there is so much liberty of forswearing nowadays; is, that such as give evidence against their neighbours, are not put to the executing of the judges sentence. But it was Gods will that their should be another order among the people of Israel; namely that he which gave the evidence, should cast the first stone at the party, as who should say; it is thou that puttest this man to death. By means whereof folk were restrained from bearing witness against any man, unless the matter were true and certain. For he that had given the evidence, saw himself double guilty both of tongue and hand, in murdering an innocent if he had not deposed the truth. We see then how it was not without cause, that God commanded this Ceremony; namely that the witnesses should be the first in stoning the parties that were condemned to death by the judges. And hereby they were all done to understand, that no offender was put to death, but by the witness of such as had proved his offence by their own knowledge.  
Nevertheless God willed also that the hands of all the people should join with them, to show that all of us must be furtherers of the maintenance of his service, and of the pure Religion. If any trespass have been committed between man and man, it shallbe pursued by such as have taken the hurt or loss, or by such as have to do therewith, or else some common solicitor shall have the prosecuting of it for them all. But when God's honour is defaced, then ought every man to bestir himself: and it is a singular favour that God showeth unto us, when he employeth us in so honourable a thing, as the maintenance of his majesty, to be as his Attorneys in that behalf. For what are we? Now if God do us the honour to declare unto us, that he will have his honour maintained by us and by our hands: should we be negligent in that case? So then we see now what was God's meaning, in commanding all the people to help to stone the idolaters. For thereby it is done us to understand, that we ought to have a care to maintain God's service purely among us; and that every man must be earnest and zealous in this behalf, that (as much as in us lieth) we suffer not religion to be had in scorn or to be perverted: But that if we bear good will to the common weal, when all things are well ordered, and that we love to have equity and uprightness among us: there is much more reason that we should be very chare of the worshipping of God purely, that men turn not away from his word, ne wander away wilfully from the Religion that he hath established. For although that we nowadays, be not bound of any necessity to the keeping of this Law, as in respect of the Ceremony: yet doth the substance thereof abide with us. Every of us is not to stone idolaters: but yet our Lord doth us to understand, that we must at leastwise have so great regard of his honour, that (so far as lieth in us) we suffer not his name to be scorned, and his religion trodden down: but that every of us do set ourselves there against, and make himself an adversary party in that behalf. That is the thing which we have to note. And so, although the Ceremony of the Law be not such amongst us: yet doth the substance thereof stand in force still, and we ought to observe it.  
And for the same cause also it is added expressly, that they must root out the evil from among them. Whereby he doth us to wit, that the suffering of idolatry and superstition, is a canker-worm and corruption that infecteth all things. And as I said afore, if men had been well bridled at the beginning, surely they had never come to such Apostasy; that is to say, they had never withdrawn themselves after that fashion from the obedience of God. For what else is Popery, but a corruption which hath drawn all men from the obeying of God, so as all became backesliders, all have gone astray, and all have broken the promise of their baptism? And whereof came this, but of men's nourishing of the evil by their winking at it and their concealing of it, until the infection was so spread abroad, that both great and small were poisoned therewith? Now then, if we will hold ourselves in the pure obedience of God, let us do our endeavour that the mischief may be rooted out from among us, specially being a mischief that bringeth so great an infection with it: For it is not possible for us to scape infection, if it abide among us. And for the same cause the Apostle (in the Epistle to the Hebrews) exhorteth us to pluck up the wicked weeds, 
Hebr. 12.15  before they be full grown: for it will amaze us when they shall pick out our eyes; and yet there is no remedy but it must be so, if we suffer them to grow any long time. Therefore as soon as we see any evil sprout out, we must take it away as much as we can, that we may be quite and clean rid of it. Yea and although one man could not be intyced to wickedness by the example of another; yet is God's wrath kindled and increased still among us, when the evil abideth so unpunished. And therefore S. Paul speaking of the incest that was suffered among the Corinthians, 
1. Cor. ●. 1●  saith unto them; Put away the evil from among you. As if he had said, ye wretched men, the crime that is among you provoketh God's vengeance against your whole Nation, if it be so suffered: and therefore if ye intend to be exempted from God's wrath, let not that evil be suffered or nourished any longer. And this is a sufficient proof of that which I have touched; namely that God in commanding all the people to put to their hand to the stoning of idolaters, showeth us that the thing concerneth us all: and that for as much as he maketh us his attorneys, it is good reason that every of us should endeavour to discharge himself of his duty. And thereunto doth God himself exhort us, in that he showeth us that the suffering of such evil is an infection & deadly plague, and that our bearing with the things that are clean contrary to his majesty, is a provoking of his wrath against us.  
Now remaineth, that we come to this Law that a man shall die at the mouth of two or three witnesses, but not upon the evidence of any one wi●nesse alone. This Law serveth for order of government. And indeed the very Heathen were taught by nature to follow this order, so as they could well say it was requisite that a matter should be proved by a couple of witnesses. And this was printed in their minds, because our lords will was to hold mankind continually in some kind of uprightness, and that discretion should be used. But we have this doctrine the better confirmed, in that God speaketh it with his own mouth & saith, that a man shall die at the mouth of two or three witnesses, and not upon the report of any one. Then let us bear in mind, that things ought not to be judged at all adventure without lawful proof. Nevertheless, it may be that even the judge himself may sometimes be a witness in a matter▪ and yet notwithstanding he must judge contrary to that he knoweth. If a man say, he doth amiss: Nay, he could do no otherwise, and he doth well. For if I be a judge, and no body but myself doth know a man to be faulty, so as I can have no witness of his doings: I must let him alone, because I cannot remedy it, & he must be quit by my sentence. And this dealing of mine is no prejudice to my conscience: for I condemn him before god as he deserveth: but yet I let his crime alone still concealed, until God discover it and bring it to light. Now then let us mark that for civil orders sake, we must always observe this rule, that we judge not but upon good proof, so as the matter be known and verified.  
Hereupon it is said that there must be two or three witnesses. But sometimes men to cover their faults and misdeeds, will needs require an infinite number of proofs, which thing was to be seen in those lusty bloods, which would needs be wiser than God, and had invented a very strange law here in this city of Geneva, which was that they would not be contented with two witnesses, unless there were a Proctor beside. Thus went they about to control God's law, and all uprightness of nature, and the thing which hath hitherto been maintained of the whole world. And what was the cause thereof, but that they would feign have committed all manner of lewdness, & bleared out their tongues against god, and yet there might never have been any sufficient witness to have convicted them thereof? For had there come two witnesses, yea, three or four; yet had men's eyes been bleared, and all that had been nothing. Therefore let us note, that this law was set down, to make us hold the mean between the two extremities.  
The first extremity is, to judge of a matter before it be thoroughly proved, for so to do is evil, & in so doing men are too hasty. Therefore is it requisite, that there should be a two or three witnesses of it. And when there be a two or three witnesses, it is not for men to reply, as who should say it were meet that four or five witnesses should be sought for, & that the matter were never well proved, except there be a spokesman with the witnesses. And that is a flat mocking of God. Let us then bear in mind, that seeing our Lord hath told us, that the offender shall die at the mouth of two or three witnesses; it is to be supposed that the knowledge of the matter ought to suffice us, so as there ought to be no wrangling against it, but that justice ought to proceed to execution. And we see how needful this admonition is for us. For men would ever shrink back if it were possible: & if there be any apparent colour to hide their misdeeds; they bear themselves in hand that their hands are clean washed of them. But here our Lord summoneth us, saying that if there be two witnesses, the judge must not shrink back: for if he do, he is confederate & companion with the wicked, unless he put to his hand to the redress of their wickedness. Thus we see now, that in saying that two or three witnesses are sufficient, for the convicting of a man to have deserved death: our Lord meant to cut off occasion of all shifts that men devise to cloak their misdeeds withal.  
Now furthermore, let us apply this doctrine to ourselves also: & let us understand that seeing God hath set such order in temporal justice; he will keep it towards us. But are we not sufficiently convicted, that we have been estranged from the word of God? First every of us hath his own conscience to reprove him: and what a number of witnesses doth that countervail? The Heathen have said, that it is as good as a thousand. Then if a man be condemned in himself, what shall it boot him to justify himself, seeing that his sin gnaweth him and preferreth indictments continually against him? For there is no man (how blockish so ever he be) whose own conscience doth not continually sting him. Therefore let us learn to plead guilty before God, seeing he stirreth us thereto inwardly & showeth us our faults. Besides this, the prophets and Apostles & the very son of God himself, 
Esa. 5 5.4.  are faithful witnesses of it, as the prophet Esay nameth him. Seeing we have them to convict us; what should we henceforth seek for startingholes? What will that boot us? And we have not the holy scripture only; 
Hebr. 12.11  but we have also the thick cloud (as the Apostle termeth them in the Epistle to the Hebrews) of all the faithful & of all the holy martyrs which ever suffered for the name of God: & shall not all those be sufficient witnesses to condemn us before the judgement seat of our Lord jesus Christ? Now if we make no account to benefit ourselves, by the example which they have given us: but do wilfully forsake the doctrine after we have known it: what condemnation do we deserve? And that is the very cause why S. Paul allegeth this text to the Corinthians, 
2. Cor. 13.1.  that judgement standeth upon the mouth of two or three witnesses. And whereof speaketh he there? Of his own Epistle & of his own coming: for he saith that he will come to the Corinthians. Not that I have not written unto you sufficiently already, sayeth he; or that I have not warned you often enough heretofore, and yet you continue stubborn and hard-hearted still. But think you that ye shall win any thing thereby at God's hand? Know ye (saith he) that judgement shallbe taken at the mouth of two or three witnesses. Sith it is so, let us bethink ourselves; and forasmuch as we see that God hath been so gracious to us, to give us so many prophets after him, & that jesus Christ himself & his Apostles have witnessed unto us the truth of the Gospel: let them not be witnesses against us to our condemnation, but rather let them be witnesses of our faith; and let us be so confirmed in the grace of the holy ghost by our Lord jesus Christ, as we may continually keep on our course, and follow the vocation whereunto our Lord hath put us & called us.  
And now let us fall down before the majesty of our good God with acknowledgement of our sins, praying him to make us feel them better; that thereby we may be the more inflamed to serve him and worship him, not only as in respect of the ceremony, but also by applying all our whole life to his obedience, and by giving of ourselves wholly to the soundness which he showeth us by his holy word: And that we may endeavour to bring other men to the same, & not suffer those to stray which are already in the right way; but with one common accord hold them together in the sheepfold which are come into it already, and draw others thither by our good life & conversation, preventing all causes of offence & disorder, whereby the true religion might be perverted. That it may please him to grant this grace, not only to us, but also to all people, and Nations of the earth, etc.   

On Tuesday the nineteen. of November. 1555. The Ciiij Sermon, which is the third upon the seventeenth Chapter.  
8 If a thing be too hard for thee to judge between blood and blood, between cause & cause, between wound & wound, & there be words of strife within thy gates: then shalt thou rise and get thee up to the place which the Lord thy God shall have chosen:  
9 And go to the Priests & Levites, & to the judge which shallbe in those days, & ask; and they shall show thee the sentence of judgement.  
10 And according to the content of the sentence which shallbe declared unto thee by those of the place which the Lord shall have chosen, so shalt thou do: and thou shalt take heed to do according to all that they inform thee.  
11 According to the sentence of the law which they teach thee, & according to the right which they tell thee, shalt thou do. Thou shalt not turn aside from the thing which they show thee, neither to the right hand nor to the left.  
12 As for the man which through presumptuousness will not obey the high priest which is there to minister before the Lord thy God, or the judge: that man shall die, and thou shalt put away evil from Israel,  
13 That all the people may hear and be afraid, & do no more presumptuously.  
HEre is the order showed us how to end matters in law. Forasmuchas when men are at controversy, we see they be so wilful & hard-hearted, that by their good wills they would never come to any end: God declareth that it was his will there should be some sovereign court of justice among his people, against the sentence whereof there should lie no appeal. True it is that all people are taught of nature to do so. For if it were lawful to make continual appeals: mens frowardness is such (as I said afore,) that their controversies would never come to any end. Therefore is it requisite that there should be some certain stay: & that is it which our Lord hath declared in this text. Again, as touching worldly government, this order is greatly available, forasmuch as the thing which nature followeth through the whole world, is ratified by the mouth of God: & that is a thing which ought to be well marked. For sith we see that God hath humbled himself so much as to show us the order of civil government; we must conclude that he alloweth of it. For otherwise he would not meddle with it: & it were a dishonouring of his majesty. Do we then see that our Lord in his law hath treated of the order which we ought to observe among ourselves? Let us assure ourselves thereby, that it is a thing which he well liketh. Mark that for one point.  
Again, sith we see after what fashion he will have us to behave ourselves, & hath set the same down particularly: it is yet a greater confirmation. And as for judges which are set in authority & pre-eminence: let them understand that their doings are an acceptable sacrifice to God, because he beareth record thereof in his law, and that the people also do conform themselves so much the more willingly thereunto. Wherefore we must understand, that the perverting thereof were a rebelling against God, & a despising of him. Thus we see now how needful a doctrine it is for us, & how greatly to our edifying, that our lord hath declared, that there should be one chief court of justice for men to rest upon, that they might not be in continual doubt.  
Nevertheless we must note that our Lord would not admit appeals in all cases indifferently among his people. For he saith, If there happen any hard case, whereof the judgement is doubtful, & not easy to be determined, because the judges (namely the inferior judges of every city) be graveled in it. Wherefore sets he down this? Because it had been too great a toil for the people to have been driven to repair to jerusalem for every matter of sixpence, or I wot not what such like. We see (as I have said afore) how there are some unsatiable men, and such as could always be contented to singe themselves so they may scald others. Nay ye shall see some so spiteful, that though they should eat their own fingers, yet they would go forward with their suits in Law, and when they had wasted away their own substance, they would even hazard their lives also, to procure trouble to their adversaries. Seeing then that it is manifest that such folk are carried away with rage, or at leastwise with desire of revenge: it is good to bridle them. And that is the cause why God would not have all cases to come to jerusalem. For he had set a good order, namely that there should be justice in every City, yea and men of understanding, to give judgement of such matters as were to come to trial before them. Provided always that the cause were not hard and doubtful.  
So then let us mark, how it was God's will that the controversies should be ended with speed, without troubling of the parties too much. And seeing that his intent was such, we ought to frame ourselves thereto as much as is possible for us. And therefore if men intent to 'stablish a good order of government, and such as God alloweth: let them follow this rule, that quarrels be not maintained between man and man; but that if there be any controversy they may soon be set at one again, so as the suit in Law be not prolonged, nor men posted over from one to another; but that things may be so ordered, as the parties may not be suffered to follow still their own inordinate wills. True it is that this vice cannot be so corrected, but that some remnant of it will abide still. Yet notwithstanding we must go as near the mark as we possibly can, seeing that our Lord directeth us thereunto.  
Again, if a man intent to provide for the pacifying of quarrels among men, so as might may not overcome right: ye see that ordinary justice cannot be forborn. For inasmuchas God had chosen the people of Israel; it is certain that he provided the best mean that could be devised for the maintaining of them in peace and concord. And in very deed they were all of one lineage, descended of the race of Abraham: and therefore inasmuch as there was such a brotherhood among them; it ought to have been the easier to have continued them in quietness. On the other side they seeing themselves separated from the rest of the world, and being there gathered together into one body in the name of God: ought to have born one with another in reverence of that holy bond. Yet notwithstanding for their further preservation, God ordained this mean that there should be judges in every City. Then let us conclude, that as long as men live here beneath; they cannot forbear Magistrates, by reason of their infirmities. Truth it is that every man ought to carry the Law in his heart, and every man ought to do all men right of their own accord: but we be blind and our affections carry us away; and besides that, we subdue not our understanding, neither do we hold our lust's captives as we ought to do. Therefore we have need of a bridle for them. And that is my meaning, in saying that we ought to love the state of civil government, and to reverence it; namely because it is a necessary mean to maintain mankind in this world, and without it all things would go to horrible confusion, inso much that we should not only become as Dogs & Cats; but also be worse than wild beasts. Greatly therefore ought we to bewail our state, seeing that (as I have showed afore) we which bear the Image of God cannot use our freedom to behave ourselves according to reason and equity. Yet notwithstanding, seeing we be so sore corrupted, we must understand that Gods remedying of our diseases after that fashion, is a point of his singular goodness towards us. But howsoever the case stand, if we will eschew that men scratch not out one another's eyes, ne eat not up one another: let us follow the rule which our lord showeth us here, namely that there be justice in every City & in every other place, and that such as bear the sword do watch so as no man oppress another, no man work any outrage or injury, nor no man presume further than is lawful. Mark that for one point.  
Now let us come to that which is set down here concerning Appeals. If there rise any difficult & doubtful case, between cause and cause, wound and wound, or blood and blood. As if he should say, if there be any cause either criminal or civil whereof there riseth doubt, and men cannot decide it by giving definitive sentence on it: let them resort to the high court. We see then that Appeals are ordained as well for matters of life & death, as for matters of trespass. And now let us see whither God would have men to appeal. To jerusalem. True it is that he doth not as yet name the place, because it was not appointed out at that time. But he saith, Thou shalt go up. And Moseses speaking after that manner, was after a sort in way of prophesy, because the situation of jerusalem was higher than all the rest of jury. But until the Ark was set there, it behoved them to resort to the place where that was. Again, here is no speaking of the king. For the time was not yet come that God would set up a kingdom among that people: that was to be established in the person of David. Yet notwithstanding there were always judges, accordingly as we see how josua succeeded Moses, and consequently the rest of the judges unto Samuel, at which time the people would needs change their state. Therefore unto samuel's time, there was this order among them, that God raised up certain judges in Israel, which represented the state of a king until the kingdom was established. That is the thing which Moses meant in this sentence, when he said, that men should resort to the judge which should be at that time in Israel.  
Also it was his will that the high Priest with his fellow Priests the Levites, should have authority to give sentence of judgement. And why? He addeth; Because they could give sentence according to the Law of God. And finally, upon that sentence of theirs he will have men to rest: and that if any man disobeyed it, he should be punished with death, that by that mean pride might be corrected in Israel. Now we see what God intended to command concerning Appeals. There were judges in every City: but yet there was one above them all as in the degree of a Prince. Not that it went by inheritance: but look whomsoever God raised up by his holy spirit, him it behoved to govern the people. And we see it came so to pass afterward. As oft as the people fell away from God, it was to their own confusion: and as soon as he had pity upon them again, he raised them up judges new again, 
judges 2.17 18.  as the holy histories do show us. There were in deed some interruptions at such time as the people were worthy to be punished, insomuch that all went to havoc, they were given over unto bondage and to the tyranny of the Infidels which were their enemies: but as soon as God vouchsafed to gather them home again, there was a new judge set up again.  
And herein we see yet better, that it is a token of God's presence, when we have order of justice among us, so as there are men to govern us which walk in the fear of God, and execute their charge faithfully: it is as much as if God came down to us & showed us his face. Contrariwise, when the order of government is perverted, it is as though God turned his back to us. If the magistrates be corrupted, & pervert all right & equity, or if tyrants get dominion over us: let us understand that God forsaketh us, and withdraweth himself from us, & is minded to make us feel his absence by such sign of his wrath: and that then we have good cause to mourn. But if we see the laws flourish, & there be men that fear God, to make them to be executed, it is all one as if God made his face to shine upon us, and declared his love towards us, and that he is minded to maintain us under his protection. And it serveth to make us to love the state of worldly government the better, seeing it is such a token of the goodness of our God, and of his fatherly love towards us.  
But as I said afore, the high priest and the tribe of Levy were appointed to be judges in all hard cases. It may seem strange at the first sight, how it cometh to pass that GOD would have the priesthood to intermeddle in civil government: for they be two things far differing. We know that when Aaron was ordained to be the high priest. Moses had the government of the people. Now the Priesthood went by inheritance, 
Exo. 28.1.43 Deut. 31.7. josua. 1.2.  and so did not the temporal government. In so much that Moses left his own children as private persons in their own houses without any public authority, & joshua who was not of any kin or alliance unto him, was his successor. The same order continued afterward, in so much that God raised up whom he thought good, now one of one tribe, and now another of another. Notwithstanding, it behoved the Priests to hold themselves contented with the spiritual government of the Church, and they ought not to take upon them the civil government. Why then doth God here set them in highest degree to judge? Undoubtedly, it was to ordain a Council for him that was to be the chief judge, and to hold the people in the better awe, as if it had been said that all Appeals should come before God. For (as I have declared afore) men can very hardly be brought to give their consents, to obey a sentence that is against them. Therefore, to the end that no man should take leave to stand in contention, God sayeth there shallbe a sovereign judge, at leastwise to bear sway in Counsel of hard cases, and such as are given in form of judgement. And to the intent that things may be judged according to my law, the high priest and the order of the levites shallbe present there. Now we know that they were expounders of God's law. For with that condition was the priesthood given unto them, namely that they should be God's Angels and messengers as the Prophet Malachi speaketh of them. 
Mal. 2.7.  And therefore when men asked counsel at their mouths, it was not to have some doting dream of man's device, but to have the certain understanding of God's law. That then was the cause why the chief authority of judgement was committed to the order of the priests with the judge whom God had set up.  
But before we go any further, let us note that under pretence of this text, the Pope lifted up his horns, and usurped such tyranny as we have seen him use in the Church of God. For thus doth he reason. Seeing that the chief authority of judgement was given to the Priests, it is to be concluded that there ought to be one head over all the Church. Again, for as much as the sentence of the high priest was to be held without any gainsaying, the things that are determined by the Apostolic sea (as they term it) ought likewise to be held without gainsaying, and it is a deadly and unpardonable sin, to encounter any thing that the Pope shall have pronounced. But here we have two things to consider, which are of sufficiency to resolve all such and so childish arguments. For first, the governing of the whole world by one man, and the governing of some one country or province by one man, are not both one. God hath made here a civil law for the country of jewrie. And we know that at that time there was but one Temple, 
Deut. 12. ●. & 16, 2.  & that it was not lawful for them to worship God or to offer sacrifice unto him, in every city. If a man had builded any altar, it had been abominable, and that city must have been razed. And Gods doing hereof, was but to hold the people in one right unity of faith. Then like as there was but one temple in the land of jewry: so was there but one high priest. But must this be extended to the whole world? No, not so. There needeth many more: for what one mortal man nowadays is able to wield so great a charge? Again, it were meet that there should one temple be builded in the mids of the world, that men might come running to it a four or five thousand leagues off to worship God. And do ye not see what an absurdity that were? Therefore it were too gross a fondness to conclude thus; There was but one temple & one high priest in all jewrie, ergo there aught to be the like throughout the whole world. For than ought there also some little nook to be made, where men might so assemble together, as they should not need to go past four or five days journeys from home: but we see that that were unpossible, and moreover it were contrary to nature. Mark that for one point.  
And secondly let us mark, 
1. Tim. 3.16, & Hebr. 〈…〉  that the Levitical Priesthood is come to an end & quite put down, by the coming of our Lord jesus Christ into the world. Moreover the high priest was a figure & shadow of our Lord jesus Christ, and therefore it were an abolishing or putting away of the truth, if men should have a high priest to be the universal head of the Church, as the Pope would make men believe. It is said that there was one high priest, one chief judge, yea, & one king in Israel. Now if a man will conclude hereupon, that there ought to be one highpriest through the whole world; there must also be but one chief king: & so should all common weals be cast down, & the order which as now is distinctly set among kingdoms, dukedoms, & free cities, should be but a confusion accursed of God. And in what taking were we then? Nay, we must go to the chief point of all, which is that thereby our Lord jesus Christ should be rob of his right. 
Matt. 28.18 Phil. ●. 9. Hebr. 1.8.13.  For now that he is come, the kingdom is established everlastingly in his person, & he is set over all the Empires and kingdoms of the world. Also he hath taken upon him the everlasting priesthood, over all order & government of the Church. Not that there should not as now be any more Bishops & shepherds, as the scripture speaketh of them: but that jesus Christ be the only head, & the residue but as inferior members, and that the body be governed in such wise, as all things may be subject to him of whom it is said; This is my well-beloved son, 
Mat. 17.5.  Hear ye him. And so we see that the Pope is a traitor that robbeth jesus Christ of his sovereignty, by making of himself highpriest over the Church of God.  
And by the way, if it be alleged that it is requisite there should be some mean to end quarrels and controversies that might rise for religion: the answer is, that so there be an order set, there needeth not any one man to be set over all the rest; but they may assemble together with one common accord, as we see hath been done in times past. True it is that the men of old time had a certain order in the Church for the great Provinces, namely that there were certain patriarchs: but as for to have any one head over the whole Church, that was never agreed upon, so long as there was any pureness of the Gospel or any tolerable government. But as soon as all things were confounded after a barbarous or rather brutish manner; then did the Pope lift up his horns. In deed he strove long time against the bishop of Constantinople. But howsoever the case stood, it fell out anon after that all things were corrupted & confounded, & men witted not any more what the government of the church ment. So then let us mark, that if it be said, that like as it is requisite there should be some stay for the pacifying of civil quarrels, and for the determining of criminal 〈◊〉, so it is good reason that there should be so 〈…〉 hiefe court of prerogative, for the appeasing 〈◊〉 rife & contention in doctrine: yet it followeth not that one man only ought to have supremacy over the whole world: for (as I have showed afore) that is quite contrary to nature. What remaineth then? That men assemble together, & that jesus Christ bear the chief sway among them.  
But we must weigh well the things that are contained here. It is said that the Priest must judge according to the law of God. Wherein it is showed that our Lord layeth not the bridle lose on the neck, either of all the priests together, or of the judge which was in those days in state of a king: but that all of them ought to be subject to the law; and that (as I said afore) God meant to reserve the sovereign authority to himself, so as men should receive definitive sentence as at his mouth, & that the persons which were to give the sentence, should be but as instruments of his holy spirit, & expounders of his law. Therefore let us mark well, that God meant not here that men should do any thing on their own heads, but that his law should bear the sway, specially in jerusalem rather than in any other place. But now let us see what the Pope doth, & what all the bastardly Counsels have done whereunto he would tie us. There is nothing amongst them but to say: that the holy Ghost governed them; for as for the holy scripture they did let that alone. In deed they gave it the honourable title of God's word: but when they meant to determine what they thought good, was it according to that which God hath declared? No: but they took another rule; which is, that the Church cannot err because it is governed by the holy Ghost: & that as touching the holy scripture, it leadeth us into perfection, but we must mount up yet higher: for if we have not the revelations of the holy Ghost, it is nothing: If a man hold himself to that which is contained in the holy scripture, it is but an unperfect thing with them; but as for that which is determined by the Church, that must be held inviolable, and no man must in any wise gainsay it. Again, the holy scripture (say they) is a nose of wax, which a man may wryth every way, & there is no certainty in it: but when the church hath once pronounced a thing, there is no more doubt in it. After the manner went all the rabble of them to work, so as they have trodden the holy scripture under foot. Although they grant in words that it proceeded from God: yet have they taken it to be but as an apsie, and as a common doctrine: affirming that the Revelations which have been given unto them, are much higher doctrine. These blasphemies they have not been ashamed to utter, & their books are full of them. Insomuch that they say that the holy scripture is a pliable thing (as I have declared afore); so as if we should stick to that which is contained there, our faith should never be certain. And thereupon every man follows his own fancy, Seeing they were come to such extremity, a man may well perceive that the holy scripture bore no sway among them. But on the contrary part it is said, that the highpriest must be a judge, not only in matters concerning the spiritual government of the church, but also in civil cases; & that he must follow the law though the case concern but the temporal jurisdiction. If it be so; what is to be done when they have to deal with the law of God? When the case concerneth the salvation of men's souls, religion, & faith, which are things that pass all the whole world: Shall men therein forsake the holy Scriptures? Shall men in those cases overrule matters at their own pleasure, as if they would say, This seems good to me, this hath the holy Ghost revealed unto me? See ye not how God is shamefully mocked in this behalf? So then, let us mark well, first that our lord meant not to give infinite power either to the Priests or to the judges, but that he hath sent & referred them back to his law, that they might judge according to the same. In deed here a man might reply; that every man might say; It is not according to God's law, unless the exposition that is given thereof be to their own liking. And truly the heretics are so wilful, that they will never be convicted. Although the holy scripture be alleged unto them, & that the texts be set down never so clear & infallible; yet will they not cease to contend still, even when their own consciences condemn them, as saith S. Paul. 
Tit. 3.11.  All this is true yet must not they which are in authority abuse it, as though it were lawful for them to say; This is the law, let it be followed. Nevertheless, the Pope & all his clergy have left the holy scripture: & what should we do then but repair to this rule; that seeing God would have the temporal jurisdiction to be governed by his word, there is much more reason that the Church should not be otherwise governed than by the holy scripture. Wheresoever temporal judges are, they be lawmakers, neither have they liberty to make new laws for the spiritual government of the Church. To be short, men must hold their peace, all mouths must be stopped, men must content themselves with that which is set down by Moses, by the Prophets, & by the Apostles, & thereupon must men rest altogether. Seeing it is so that God hath not authorised men to be lawmakers as in respect of the spiritual government of the church: let us conclude that it is not lawful for us to turn away from the law & from the holy scripture: but that we must hold us to it. And so ye see what we have to mark upon this text, where it is said, that the Priests & the judge for the time being shall judge according to the law of God.  
And in very deed I have declared a little already, that we ought to receive jesus Christ, as well for our judge as for our highpriest. For jesus Christ hath a double office: in somuch that besides that he is our chief prophet of whom we ought to hold all our doctrine & to fetch all truth: 
Esa. 7.14. Hebr. 1.2.8. & 2.17.  he is also our sovereign king, & highpriest. Howbeit forasmuch as they represented his person, being as it were his shadows & figures: it behoved them to follow this law. As now there are no more such shadows & figures (as I said heretofore) because the son of God is come into the world, the old priesthood is passed away, & the old kingdom is abolished. Therefore let us be contented to have an inferior order, that is to wit, that civil government be so maintained as God's law do always bear chief stroke, & as all men in the mean while have a regard what is lawful for them. When kings, & princes, & magistrates are to make laws, let them understand that if they make them of their own head, it is a marring & confounding of all things. For God saith, it is by me that magistrates discern what is good and expedient. 
Prou. 8.15.16.  Therefore let them call upon the spirit of God, that he may give them wisdom & discretion to make good & convenient laws. And let them that sit in the seat of justice, refer themselves to God, and seek to be ruled by his holy spirit. Let them that have the spiritual jurisdiction know, that it is not lawful for them to meddle any further than with the preaching of God's word, and to speak as out of his mouth, and to deliver the doctrine faithfully which is contained in the law and the Gospel, let them hold themselves within those bounds, and take no further upon them. Thus ye see in effect how we ought to put this doctrine in ure.  
And it is said expressly, That men shall stand to the sentence which is given by the judges and Priests: and that the party which disobeyeth it, shall die the death because of his pride. Hereupon the Pope would needs ground, that it is not lawful in any wise to stand against the things that have been determined by the Counsels. What? Behold, the Pope hath sit as chief of the Council, and the Bishops and prelate's have consented thereunto, and shall a man come and set himself against it, and say that it was il decreed. O that were an intolerable crime in deed, God will not have such pride to be borne withal in his people. This (as I have said afore) may easily be overthrown, as thus: that forasmuch as this text treateth of matters of law, it treateth not of doctrine. For God hath delivered his law, and hath said that men must not turn aside neither to the right hand nor to the left. In so much that when Moses gave instructions unto josua, 
Deut. 31. 1● Iosu●. 2.7.  he said to him, thou shalt follow whatsoever is contained in the law, & not serve aside one way nor other. Behold, josua is ordained to be the chief judge, to hold the people in good order, he is their head, and representeth our Lord jesus Christ: yet for all that, he saith not to him, Thou shalt do whatsoever thy mind giveth thee to do, & whatsoever is good & right to thine own seeming: but thou shalt do as the meanest of all the people, submitting thyself to the doctrine which is given thee for the guiding of the Church. So then, as touching God's service, and religion, we see how the law hath ever borne the sway, and it behoved all men to have their ears open and ready to receive whatsoever is set forth there, and that no man might presume to stand against it, or to overrule it, for making of the people to murmur. Now therefore forasmuch as here is no speech concerning any other things than of matter in law, how they ought to be ended, and of the pacifying of quarrels which else would be endless between man and man; the solution is very easy: namely that if a man stand against a definitive sentence, his meaning is to pervert all order, and he is an enemy to mankind, and worse than a thief. He that robbeth or murdereth, shallbe punished, and yet his breaking of the law, is but in some one point: but as for him that breaketh the civil order, he openeth the gap to theft, to murder, and to all confusion: his meaning is that there should be no more modesty nor humanity among men. Therefore ought he to be taken as an enemy to all goodness; and (according to Saint Paul's saying) they that would set such disorder among men, 
Rom. 13.2.  set not themselves against creatures, but do make war against the living GOD, because all sovereignty is of him. Now then, it is not to be marveled that it should be said, that the party which disobeyed the sentence of the prerogative court, should be cut off from among the Israelites.  
And by this sentence we be put in mind of that which hath been spoken before: namely that our Lord maketh so great account of the earthly policy, that he will have it maintained yea even with men's lives. Precious is man's blood unto him; for men are shaped after his image: but yet doth he not so much bear with a man, but that he will have him stoned, & put to death, if he be disobedient to civil order. Therefore we can not by any comparison judge how precious and holy a thing in God's sight the authority is which he hath given to judges & Magistrates. For if any man step up against it, he shall die for it. And why? Is a man's life no more worth than so? (for so will some men allege.) Yes: and make ye nothing of the image of God which shineth forth much more in Magistrates, because God hath printed his mark in them? Again, what is the life of one man in comparison of the lives of a hundred thousand? For the whole nation perisheth without remedy, where this order is not held, that there be Magistrates, and that men yield obedience unto them. For the men that can not find in their hearts to be governed, would become devils, if there were no order of government, that they might be held in awe by their superiors: all would go to havoc. So than it is not without cause that God hath ordained that the party should die which is disobedient to the order of Law. And therefore so much the more ought we to yield to that which is told us here, & to humble ourselves in that behalf, and to bow-downe our necks willingly & obediently to such as hold the sword of justice. For in so doing, we offer unto God such sacrifice as is acceptable to him, & he receiveth it as we see in this text. And if we disobey the men whom he hath set in that degree; we be his enemies and make war against him, (as I said afore) and we shall have too mighty an adversary for us to overcome.  
And he speaketh purposely of pride. For it is unpossible that a man should be so stubborn as to withstand the public magistrate, & to overthrow the order of the common weal, if he be not carried away with pride & devilish overweening. So then, will we amend this rebelliousness against the judges and Magistrates? Let every of us frame himself to a good lowliness. For if we be not puffed up with pride, it is certain that all men will keep on his course, and things will be quiet among us. What is the cause then that order is perverted? It is for that men can not find in their hearts to yield so far unto reason as to say, let the Laws overrule us. And consequently let such as are appointed for Magistrates look that they maintain their state, & do their endeavour to beat down such pride; and let all men submit themselves meekly to the order which God hath appointed. And Moses hath noted this thing, of purpose to show that Gods using of such severity & rigour against the disobedient, is not without cause. For in that case, we must not simply look upon their disobedience; but proceed yet higher, namely that they be led with anoverweening of themselves, that they be full of pride & spitefulness, and that if there were any meekness in them, it would be discerned by their submitting of themselves to the hand of God. But forasmuch as they be full of pride & intolerable stateliness, so as they will not stoop either to God or man, but reject all that ever is: it is not to be wondered at, though God command such persons to be put to death.  
And he saith expressly; thou shalt rid away evil from Israel. For (as was touched yesterday) when wickedness is suffered, it is a marring of all things & a general infection followeth upon it. At the first, the greatness of the mischief is not perceived that cometh of the pardoning of a sin. Well, it passeth for once. Yea, it seemeth but for once. But it turneth to the infecting of all afterward, because that by that means the evil was fostered still, and men stepped not to the redressing of it in time: & so God is feign to punish our negligence. Now then let us mark well, that for this cause Moses warneth us here, that if we suffer naughtiness to settle, it will mar & infect all that is, before it can be redressed: and that it is too late to go about it, when men have tarried till the infection hath gotten the upper hand.  
Also he speaketh of the example saying, that others hearing thereof shallbe afraid and by that mean, pride shallbe corrected. First of all we see hereby, the pride is an odious vice before God, seeing he useth so violent remedy that he will have the party to answer it with his life. And secondly let us mark also, that the punishments which we ought to execute belong to example. And that is the cause why it is said, that they which spare an offender in leaving his fault unpunished, shallbe guilty of the undoing of the whole nation: for by that means, the residue do fall to lewdness as well as he. And when folk see a wicked deed committed, & the party is not punished for it; every man taketh liberty to do the like. Therefore let us take warning by these examples, that we may be able to apply them to our instruction: & when we see them punished which advance themselves; let ut learn thereby to walk in meekness. And although it were better for every man to learn by himself, than by beholding the punishments of other folks: Yet notwithstanding it is a great grace of God, when he teacheth us by other men's harms. Let us mark moreover, that if we continued without amendment when we see the punishments that are executed by the authority of God; I say if we continue without amendment: our sin increaseth so much the more. God warneth us by a great many of instructions, yea & of chastisements also which he executeth; and we make none account of them: now is it any wonder if in the end we see our Lord send so great and excessive disorders, that we wot not where to become? Then let us learn to profit in this school, as oft of GOD lifteth up his hand to punish the wicked: and let us understand that he teacheth us by their example: wherefore let us stoop, & let every of us yield to obey him with true meekness.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to make us feel them more and more, so as we may all of us seek to frame our life according to the rightness which he showeth us, and not look to be drawn thereto by compulsion of the earthly sword, but rather that the sword of God's word may have such power in our hearts, as it may make us to sacrifice ourselves unto GOD, killing all our fleshly lusts, and renewing us to such a kind of life, as our whole desire may be to have God reign over us, and that we may be wholly reform, according to his holy will: and that therewithal we may follow the orderly policy and spiritual government of his Church; and that all the things which he hath ordained for our benefit, may be so maintained & observed, as both great and small may submit themselves thereunto. That it may please him to grant this grace, not only to us, but also to all people & nations of the earth: Reducing all poor ignorant people out of the bondage of errors and darkness wherein they are holden: That so he he may bring them to the knowledge of his truth: And that for this purpose it would please him to raise up true & faithful ministers of his word, etc.   

On Wednesday the xx. of November. 1555. The Cv. Sermon which is the fourth upon the seventeenth Chapter.  
14 When thou art come into the Land which the Lord thy God giveth thee, and enjoyest it and dwellest therein, and sayest I will set a king over me like as all the nations that are round about me:  
15 Then shalt thou make him king over thee whom the Lord shall choose from among thy brethren: him shalt thou set over thee to be king, and thou mayest not set a stranger over thee which is not thy brother.  
16 But he shall not multiply horses to himself, nor send the people again into Egypt to increase the number of horses, forasmuch as the Lord hath said unto you, ye shall never hence forth go any more again that way.  
17 Neither shall he take him many wives, lest his heart turn away. Neither shall he gather him much gold and silver.  
18 And when he is set upon the Throne of his kingdom, he shall copy out this Law for himself in a book, before the Priests the Levites.  

Deut. 16.18.  HEretofore Moses hath spoken of the judges that were ordained in every city to govern the people, and specially of the chief judge to whom all things were referred. Now he addeth that if the people be disposed to choose a king, he showeth what manner a one he ought to be. And first he ordaineth that he must be taken of the lineage of Abraham: and secondly he declareth his duty to him, to the intent he should not go beyond it, nor play the Tyrant in steed of playing the king. That is the meaning of Moses generally. But here we must consider what is the cause, why God setteth not up a king by his own authority, but rather leaveth it to the liking of the people. For if he allowed the state of a king, or if it were a thing that he liked well of; ought he not to have showed the way, that the people might have obeyed whatsoever he had commanded them? But he sayeth, When thou art come into the Land which thy God giveth thee, and enjoyest it, if thou wilt choose a king as other Nations have. Hereby it should seem that God was not willing there should be any kingdom in jewrie▪ but that if the people were so desirous of a king that they could not be held from it, than he granted it them by way of sufferance. Notwithstanding this, we hear how it is said in Genesis, 
Gen. 〈…〉  that the sceptre should not be taken from the tribe of juda, nor the governor from between his legs, until the person that was to be sent were come & had appeared. This prophesy was not a cu●se that should come upon the people, nor a vengeance of God: but rather a singular and special favour above all other. For in saying so, jacob declareth that God would set up an everlasting king, by whom salvation should be sent throughout all the world. And until the time of the manifesting of our Lord jesus Christ it behoved the people so be maintained still in hope of him: and God gave unto him the kingdom of juda and that whole tribe. We see then in few words, that this kingdom was a figure of our Lord jesus Christ, and as a warrant which God gave to that people, that he himself reigned over them, and the kings of juda served always to hold the people under God's protection, as it were in the person of our Lord jesus Christ. For albeit that all the Princes of the world be called Gods children and his lieftenauntes: 
Psal. ●●. ●.  yet notwithstanding, the kingdom of juda had that title after a more special and holy manner. And therefore we see it was Gods will there should be a king among his people, even because it was the full perfection of all felicity, that jesus Christ should be the head of them.  
True it is that if disputation should arise concerning the government of men; it might be said that a free state is much better than to be under a Prince: but here is no controversy of any such matter. And in deed such disputations are not very profitable. For they that are under the government of a Prince, must not be fickleminded to make any alteration. And those to whom God hath given liberty & freedom, aught to use it with thanksgiving, as a singular benefit & treasure that cannot be prised sufficiently. And as for the kingdom of juda, there was a special respect in that, as I have said afore: namely that it was the image of the truth which was in our Lord jesus Christ, in gathering us to himself to make us God's Church & his own flock. For that is better than all the government in the whole world. If a man should compare a principality, or a free state of a Senate, or whatsoever else can be imagined for a commonweal, with th● grace which God giveth us in showing himself to us in his own person, of purpose to reign over us himself, & to take the charge of our welfare, & in establishing his only son in the office & dignity: I pray you is it not much better to be under the obedience of our Lord jesus Christ, & to have him to reign over us as our sovereign Lord & King; than to be Kings & Emperors every one of us? Yes verily. So then we must conclude, that seeing God ordained judges from the beginning, he showeth thereby that it is a desirable thing for folk to be governed in common & to have laws to reign among them, that there be no succession by inheritance, but th● even those which are choose [to bear office] be bound to yield account of their doings, & have not absolute liberty to do what they list or to say: I will have this thing: It shallbe thus done. This did God show, when he governed his own people by the hand of judges. And for the same cause did he upbraid & blame the jews for requiring a king to be their head & to reign over them. 
〈…〉 .7.  It is not thou (saith he to Samuel) to whom they have done this wrong. True it is that thou hast executed my authority in that thou art of my setting up: but their unthankfulness & disobedience toucheth me, in that they can not abide that I should have the governing of them. And afterward he addeth, well then let them have a king. But it shallbe to their trouble: for he shall spoil their houses, take away their sons & daughters, consume their substance, lay taxes & tallages upon them, & (to be short) use them like wretched bondslaves. See what they have won by requiring a king.  
And in this text our Lord showeth, that as in respect of worldly government, he had chosen the best state that could be; namely that the Law should reign over the people, & therewithal that there should be judges in every city, & a chief governor over all, to the intent that matters might be determined and concluded, as was declared yesterday: howbeit with this most noble condition, which God reserved to himself, namely that our Lord jesus Christ should reign over them. For it behoved them to be under one head, howbeit not simply of a mortal man, but of the son of God. But forasmuch as the time was not yet come that such grace should be showed: it behoved the hope thereof to be fed with some figure. And that was the cause why it was promised by the mouth of jacob, 
Gen. 49.10.  that the sceptre should not departed from the tribe of juda. God did purposely choose out one tribe, & when he meant to set up the king, he said that the reign of him should be durable until the coming of his own son, who was the true heir, and the very party to whom the crown belonged, namely our Lord jesus Christ. Thus have we now a brief declaration after what sort God meant to stablish a kingdom among his people, howbeit, that was in respect of our Lord jesus Christ. But as in respect of worldly government, the best and most desirable state, was to have judges, that is to say, to be in liberty, and yet notwithstanding to be overruled by Laws. Now thereby we be done to understand, that although all worldly government deserve to be esteemed as a holy thing, & behoveful for the maintenance of man's state, yet notwithstanding, when it pleaseth GOD to give us a mean kind of government, void of tyranny, wherein the Magistrates do rule after such a sort, that the Laws have their due course: the same is a special privilege, and we ought then to perceive thereby that God is near at hand to us, & that he pitieth us as his housholdfolke, and as those that are of his flock, & his own heritage. Mark that then for one point. But therewithal we must mark also, that when we shall have known God's grace in his governing of us in this earthly and transitory life; it is nothing in comparison of the spiritual kingdom of our Lord jesus Christ, & therefore that we must highly exalt or praise this benefit that God vouchsafeth to govern us by the hand of his only son, yea and we must esteem it, not only more than all the liberty of the world, but also more than all the kingdoms and Empires of the world. But anon this point shallbe touched new again.  
Furthermore let us mark, that God intending to set up a king, did tarry nevertheless till the people required one. And that was to put them in a desire, that they might not afterward rebel against the king that was to be set up. For the unthankfulness and malice of the people bewrayed itself, in that they could not find in their hearts to hold them to the state which God had established already. And what a thing had it been, if he had set up a Monarchy among them at the first day? For it is a far more tolerable thing for us to have governors that go by choice and election, who in executing their office shall know themselves to be subject to the Law: than to have a Prince whose word must stand for reason, and whose child must inherit, though he be never so very a babe, and consequently obeyed; though he be the willfullest fool or the cruelest person in the world. Therefore it is a far more tolerable state to have judges and Governors. Now if the people of Israel could not away with this state, but would needs through a wicked desire seek to have a king: what would they have done if God had at the first day said unto them, I set this or that house to reign over you, & it behoveth you to obey the king? What murmuring would there have been? What practising would there have been? Therefore it was Gods will to make the people willing, to the end there might be no occasion of rebelling, when David was to be made king. Verily we see what fell out. For sooth, their requiring of King Saul, was through a foolish ambition & spite, 
1 Sa. 1.5.20.  which they bore to their neighbours. When they saw how there were kings in Egypt, in Edom, in Ammon, in Syria, & in the other Countries: they thought there was no such dignity & stateliness among themselves because there was no royal seat among them. And therefore they would have one. But see their folly. When they had chosen Saul, although he vexed them & put them to as much hardness as could be: yet notwithstanding they were so wedded to him, that they would needs keep the crown to his children, & not suffer David to reign. Albeit that God had declared that David was the man whom he had choose, and that they had not the authority to choose any other to be their king: yet the people chose saul's son, as who would say, we will have this house to continue for ever, yea even as it were in despite of God. And (as we see) was David maintained in his kingdom, any otherwise than by Gods stretching out of his hand to preserve him? The people fell within a while after to rebelling against David, & the example of Absalon showeth that the insurrection was so great, 
2. Sam. 15.4.  that David was forsaken of the most part of his subjects. So than it appeareth that if the people had not been as good as daunted aforehand, the kingdom which God had determined on in his own purpose, had never taken place, neither would they have submitted themselves unto it but by compulsion. But yet behoved it them to obey it. And so by that mean the people were prepared thereto by requiring a king of themselves; & yet they found themselves disappointed of their expectation. For it was not Gods will to 'stablish the blessed kingdom at the first, whereby the whole world was to have salvation: but he chose a king of the tribe of Benjamin, & yet it was said that the sceptre should not departed from the tribe of juda. Wherefore doth God turn away from that which he had spoken by the mouth of jacob? This was done not that he is variable, not that he repenteth him; not that he intended not to fulfil that prophesy: but for th● he was not minded to let his blessing appear so soon, because of the people's seditiousnesse, in respect whereof, he did it, or at leastwise delayed it till they had acknowledged their fault, & repented them thereof. And this doth show us sufficiently wherefore god in this place reserveth not to himself the choosing of the king which should govern his people: but saith thou shalt require one. It was to the end that his reigning should be of the more authority, & he be the better beloved of his people; so as every man should submit himself to him, & thereby know in very deed, that there was no greater happiness, than to be under that house of David, forasmuch as the same was a shadow & figure of the son of god, who was to bring salvation & full perfection of all good things. In effect we see here two things. The one is that our lord blameth the people for their importunity, in that they would needs be aforehand with him in desiring a king: as if he should say, You will not suffer me to make him: (true it is that I will never forget you, but I will set such order among you, that ye shall have cause to thank me & to rejoice of my goodness.) But yet will you be so malicious & froward, that when I shall have given you a judge, you shall desire a king. And this frowardness of yours shall cause me not to set up the kingdom which I have ordained, & which I have reserved to myself, that is to wit, of the tribe of juda. Yet notwithstanding our lord showeth that he will set up th● kingdom, but that shallbe after the people are made fit to obey, & have acknowledged their sin, because they had covered a change against God's will, & before th● fit time was come. Thus are all these places easily made to agree. And hereupon we may gather a good lesson; which is that when God hath promised us any benefit or token of his mercy: we must hold our lusts in awe, and not run a head to challenge him to do that which he hath said, when we list, but use patience, and be quiet until God show us by effect that he meant not to disappoint us, in promising any thing that belongeth to our salvation. Here then is a general rule; which is, that in all God's promises we must be patiented, & not be so hasty as to say, how goes this gear? why doth God make delay? why performeth he not the thing which we hoped for at his hand? Let us beware of such impatiency, seeing the example of the people is such as we see it is in this place. But let us be still when God hath promised us any thing, until the convenient time thereof be come of itself. And yet shall not this hinder us but that we may pray unto him for it. For wherefore doth he call us to him & command us to pray, 
Phil. 〈…〉  but to th● intent we should discharge all our care & sorrow upon him, & receive comfort of it? Therefore we may well pray unto god when we are stirred up to impatiency: but yet must we ever refer all things unto him: & good reason it is that he should dispose of things according as he himself hath determined in his own purpose, & not after our fancy. Also let us bear in mind what I have touched afore; to wit, that seeing God hath given us a convenient state, & that we be so governed by judges & magistrates, as that the Laws do reign over us: we ought to give God thanks for that benefit, & to take good heed that we provoke not his wrath by our fond fickleness, in desiring this or that, and in saying why is it not thus or thus? For when we will needs alter things after the fashion arour own pleasure, we make not war against men, but we defy God, & thrust him far from us to the intent he should not reign over us. Therefore to be short, seeing there is some form of government among us, let us learn to thank God, & to hold us under the shadow of his wings, & not to crave this or that through foolish ambition. For we see what happened to the people of Israel. True it is that God chose them a king: howbeit, that was but to punish their wicked desire: & even so will it fall out with others. And in deed, we see how he giveth large scope to the king which was set up, namely to Saul, saying, 
2. Sam. 〈…〉  Thou shalt not reign as a Prince, but he shall execute all manner of tyranny over you, and ye must be feign to abide it, spite of your teeth.  
But howsoever we far, let us learn to refer all the benefits that GOD giveth us in this world, to the spiritual kingdom of our Lord jesus Christ: assuring ourselves that though we had all things else at will, and lived here in never so great pleasure and wealth, and had such governors as demean themselves as gently towards us as were possible: all this were nothing unless our Lord jesus Christ reigned over us, and bore all the sway. On the contrary part, though we be tormented according to the flesh, (as we see a number of people extremely vexed with tyranny) and that we have not so much as bread to eat: Yet notwithstanding the blessedness which God sendeth us in that our Lord jesus Christ reigneth over us, aught to be preferred before all other things, and we ought to take all afflictions patiently, so we may have the comfort of his reign over us. Now the sceptre of our Lord jesus Christ is not a material sceptre, after the manner of the royal sceptres and crowns which Kings and Princes have had at all times: but it is the Gospel, which is the true token of his presence. And we see how he taketh us for his people, 
〈…〉 2. 〈◊〉 2▪ 3.  whereof we have a sure warrant, in that he will have us to be gathered together into the unity of faith by the doctrine of his gospel, and by that mean be made the heritage of God.  
Let us come now to that which Moses addeth concerning the office of the King. He sayeth first, That the king must be chosen from among the people. Thou shalt take one of thine own brethren (saith he,) and thou shalt not go seek a stranger. And surely by the prophesy of jacob, the king was to be chosen of the tribe of juda. Why then doth God speak generally of the whole lineage of Abraham, and not mark out the kingly house by name? For it should seem that he meant not to darken that prophesy. Let us mark what hath been said already: to wit; that the time was not yet come, and that the favour which God had behighted by the mouth of the Patriarch jacob, was to be kept close as yet for a time, by reason of the people's unthankfulness. Behold, whereas God had spoken it so long time before: now at the end of three hundred years or thereabouts, he saith there shallbe a king among you. As how? Shall the prophesy vanish away and be of none effect, which had been uttered three hundred years before, and spoken by the mouth of jacob? Ought it not to have been set forth much more clearly at the publishing of the Law? Yes, but our Lord doth us to understand, that the people had drawn as it were a veil before it, by reason whereof, in steed of coming to light, it behoved his favour to be as it were hidden away in the dark. That is the thing which God meant to show in this text in saying, Thou shalt choose a king from among thy brethren, without appointing out the house, as had been done afore. But howsoever the case stand, God's holdingbacke of his favour for a time, was no utter abolishing thereof. Then did he delay his promise of setting up a king of the tribe of juda: but yet he did not utterly bereave his people of that hope. And so ye see, how the people of themselves made an interruption: and yet that God for all his chastising of them, useth gracious goodness and moderateth his rigour: insomuch that the thing which he had ordained abideth still, saving that the time thereof is prolonged.  
Let us mark therefore, that God to correct the faults of his people, doth hide away his favour for a time, so as it is not manifestly seen: but yet in the end he will cause it to come again. Thus overcometh he our naughtiness with his infinite goodness, and we see it by experience. But yet sometimes we feel it not though our Lord show us it. howsoever the case stand, let us learn by the example of the jews, that if our Lord at any time withdraw himself from us, and seem not to perform his promise to us; our own faults are the cause thereof, for that we be froward and have pulled back God's hand when he would have reached it out to have discharged his promise towards us. For how many times a day provoke we his wrath? And is not that a kind of shutting of the door against him, that he might not come at us to make us partakers of his goodness? Therefore when we have thrust back his grace after that fashion, if it appear not again unto us out of hand, we have to humble ourselves, acknowledging that we ourselves are to blame. But yet for all that, we must not be discouraged, but we must pray God that although he have deferred the performance of his promises for a time, yet we may not be utterly bereft of them, howsoever the world go, but that after we have languished for a time and been chastised for our offences, we return again without fail, and enjoy the thing which he hath promised. Thus ye see in effect what we have to gather upon that text.  
And whereas God forbiddeth his people to have any stranger to be their king: there are two reasons which we ought to mark well. The one is that that kingdom was a Sacrament of our Lord jesus Christ, and therefore it was not meet that it should have come to the hand of an unbeliever or idolater: for that had been a defiling of holy things. If heathen kings reigned over their like, it was not to be wondered at. For although some unbelieving kings reigned over the people of Israel by Tyranny, 
2. Kin. 17.6. & 25.21.  as was done by the Babylonians and afterward by the kings of Assyria: yet doth it not follow but that there was always this exemption, that God had still a peculiar kind of reigning, whereby he showed as in a lookingglasse, they that people was gathered together as into his own house. Therefore if a stranger had been set up in the seat of David, it had been treachery against God, & the reproach had been offered to God and to his only son. For when the kingdom was established in the line of David, this promise was added; I will be his father, 
Psal. 2.7. & Hebr. 1.5.  and he shall be my son. And the Apostle declareth that it was so honourable a title that it belonged not even to the Angels. True it is that the Angels are sometimes called the sons of God: howbeit, that is not without an addition; whereas Christ hath it, because he is preferred before all creatures. Now then, had they chosen an idolater, and set him up in the seat which God had reserved for his own only son, who was established in his infinite grace, who was the mark of his divine majesty, and who was above all the principalities of the world, yea and above heaven itself as in respect of the creatures; 
Col. 1.16.17  as the Apostle speaketh of him, in the first chapter of his Epistle to the Colossians: what a thing had that been? Had it not been an unnatural confusion, and too shameful a defiling of the grace of GOD? Then let us mark that for the first reason why GOD would not have a stranger to sit in the seat of David.  
And in so doing, God meant also to show a dreadful displeasure, and to make the people to know how they were utterly accursed, in that they were disappointed of that kingdom, & that God's Lamp was after a sort put out. For, that similitude is often set down unto us in the holy scripture, 
1. Kin. 11.36.  to show that God maketh his light to shine upon his people, and that although there be not at all times great light, yet there shall ever be a Lamp howsoever the world goeth. And the second reason was, that if a stranger should have reigned, he would soon have changed the religion, as we know that the heathen will always needs set up their own superstitions. And why? For commonly they have not the fear of God to keep them in awe: but rather they think God to be bound unto them if they give men leave to worship him and serve him after some sort, & yet for all that they will needs turn all the service of God to their own lusts and liking. If the Turk get the sovereignty in any country, although he be contented to abide the Christians (as they call themselves): Yet doth he work them all the spite and reproach that can be to discourage them. Where the Papists bear sway, they defile all the purity of Christian doctrine, and they can not abide that the Gospel should be preached, or that the Sacraments should be purely used: but they will needs put all to havoc, and in any wise set up their own idolatries. Thus ye see what would have come of it, insomuch that if a stranger should have reigned over the people of Israel, it had been the next way to have overthrown the whole Law. Not without cause therefore did God expressly provide that they should not choose any other king than of the lineage of Abraham, such a one as were comprised in the covenant, 
Col. 2.11.12  and bore the mark of the Church, that is to wit Circumcision, which was the like Sacrament to the jews, that we have nowadays of Baptism.  
But now must we apply this to our own use, and understand first of all that the kingdom of our Lord jesus Christ, must be maintained in such soundness, as that we must beware of bringing any defilement into it. And what is the kingdom of Christ? I have told you already that it consisteth not in any visible things, or in any things belonging to this present life: but it is the gathering of us together by his holy spirit, into the hope of the heavenly life: and the preaching of the Gospel unto us, that it may be as a rule to hold us under the obedience of God. And although the Sacraments be visible of themselves: yet are they nevertheless spiritual, as in respect of their end, as all other Ceremonies are. We come hither together; well, it is a visible thing: we kneel down to pray unto God; & that is visible also: but yet it aimeth at a higher end, and hath a respect which is altogether spiritual. So then, let us learn that the kingdom of our Lord jesus Christ ought to be maintained in his full soundness; that is to wit; we must beware that we mingle not any corruption with the things that he hath commanded in his Church, ne thrust in such persons as may serve to overthrow the common weal: For if we should choose false Shepherds and men of wicked doctrine, or of lewd conversation: were it not a dishonouring of jesus Christ's kingdom and a putting of all things to havoc as much as in us lieth? Seeing then that the children of Israel were forbidden to set up a strange King in the seat that was a figure of our Lord jesus Christ: now that we have the son of God to govern us, not in shadow as in the time of the Law, but in full truth; now that we have our Lord jesus Christ who is called the daysun of righteousness as the prophet Malachi termeth him, 
M●. ●. 4.  who telleth us that he is near at hand to us, and ruleth in the mids of us: what a treachery were it if we should deface his royal throne and not maintain it in such pureness, as that he might always reign by his word, and every man do him homage, and both great and small know him, 
Psal. 〈…〉  and he have always his pre-eminence among us? Thus ye see how the first point is that God commandeth us here to have a special care of his Church, so as there may be no defilement to hinder Christ's reigning over us as he ought to do.  
Now as touching the second reason, let us mark also that if God have given a people the grace to choose Kings, Princes, Magistrates or judges, they ought to have great regard that the seat which God hath ordained for the welfare of mankind, be not given to a man that is an unbeliever. For the people that chooseth either king or judge, without discerning whether he be a man that feareth God or no: do put the halter about their own necks wilfully. And when they shall choose, and take Magistrates that are either deadly enemies of the Gospel, or Hypocrites, that seek nothing else but to turn all things upsidedown, or wordlings that could find in their hearts to tread all religion under foot: is not the admitting of such men as an opening of the gate unto Satan, that he might have place among us? Is it not a rejecting of God's grace, to the end that all abominations might have their full scope? So then, when soever we choose judges, Magistrates, Governors and Officers of justice, let us take warning by this text, to look for this mark in them, that they be men which fear God, and are at leastwise desirous that Religion should be maintained in his pureness: For otherwise it is all one as if we would drive God from us, and seek to banish him from among us; which is too cursed a traitorous. And thus much concerning earthly government. After we have endeavoured that the spiritual religion of the church may be maintained: let us likewise be so minded towards the state of the temporal sword and ordinary justice, that such as sit in judgement may be all one with us in brotherly religion, and that the holy band of faith may knit us together in obedience to lemma selfsame God. And hereof there is a fair confirmation in the things that Moses addeth: for it deserveth to be treated of immediately, and we shall see it in place convenient.  
But he sayeth expressly, That the king which shall have been chosen, must cause the book of the law to be copied out in the presence of the high priest and of the Levites. Now let us see why God hath made this so straight ordinance, that there should be a book of authority for the king's use. Is it meant that a man should be ignorant and utterly unacquainted with the doctrine of God, until he came to the crown? No. For Gods will is that his law should be known both of great and small, as we shall see by his protestation hereafter. 
Deut. 32.46.  The secret things belong to your God himself: but yet it hath pleased him to set his word here before you; & ye must not say any more that it is a hidden doctrine, either for yourselves or for your children. We see then how it was Gods will that his law should be common both to great and small. And should he then that was brought up in the house of the crown, be a beast? No. Ought he not to be instructed in the Law? And if he ought, was it not requisite that he should have a book of it? Yes for sooth. And what is the cause why God would he should have a copy of the book▪ at such time as he were put in possession of the kingdom? It was to the end he should perceive himself to be double bound, & understand that if private persons be bound to profit in God's school, & to give good heed to the doctrine that is preached or written; it is much more reason that the person which hath the charge of the whole body, which is set up in the name of God, and hath God come near unto him, should be diligent to profit in the same school. Therefore let us mark how it behoved a book to be appointed out specially for the king, and the same to be written after a solemn fashion, and the Priests and Levites to be witnesses thereof, and the same to be delivered unto him as by the hand of God. For it was all one as if God had said unto him; Go to, I have given my law to all my people, & I will have the remembrance thereof to be renewed yearly. 
〈◊〉 4.19.  For the book was brought forth, & the blood of the sacrifice was sprinkled first upon the book and then upon all the people, to the end they should consider thus; we be linked in unseparable bond with the law of God. But when this was done, there was a second book brought and delivered into the kings own hands▪ as if it had been said unto him; God ●yndeth thee much more than any private persons, to know thy duty: namely that thou shouldest be better learned than all the rest, and show them examples, and behave thyself in such wise as all the people may take thee for their guide. That was the thing which our Lord meant in this text.  
And in deed, let us consider a little how hard the charge of princes is. Although a judge had not passed one city or one town to govern; yet should he find himself much cumbered: and what shall he do then, having a whole realm? It standeth all Magistrates and Officers of justice in hand, to apply this to themselves, & to know that their charge passeth all their ability, so as they shall never be able to go through with it, except God give them his holy spirit. But yet for all that, he will not have them to be negligent in the mean while. What is to be done then? All Magistrates and all such as have public charge, must understand that if it behove other men to be diligent to read the holy scripture, to haunt Sermons, to be confirmed more and more in the doctrine, and to be well edified thereby: they themselves have twice as much need to be so. And forasmuch as God hath advanced them to pre-eminence; it behoveth them to have recourse to him daily, and to call upon him, and not to be so vainglorious as to think; O, I am able enough to guide myself, and to govern others. No no: Let them rather consider themselves to be unable, unless God give them power and strength, with wisdom and discretion to guide themselves: Therefore let them desire to be taught, that others may frame themselves after their example, and let all resort unto God, endeavouring to profit in such sort in his school, as the great men may have wherewith to govern well, and the meaner sort may by that means be alured to obey quietly; so as all men may be guided unto God with one common accord.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them in such sort, as we may seek his mercy with true repentance, and he grant unto us, not only to bury our faults past, but also to reform us, that our whole seeking may be to please him, & to frame ourselves in all points to his will: and also that in the mean while he bear with us in all our infirmities, until he have rid us quite and clean of them. And so let us all say; Almighty God heavenly father, etc.   

On Thursday the xxj. of November. 1555. The cuj. Sermon which is the fifth upon the seventeenth Chapter.  
16.17.18 But he shall not &c.  
19 The which he shall have with him, and read it all the days of his life, that he may learn to fear the Lord his God, and keep all the words of the Law, and the Ordinances to do them:  
20 That he lift not up his heart above his brethren, nor turn not from the commandment to the right hand or to the left, that he may endure long in his kingdom, both he and his sons in the mids of Israel.  
WE saw yesterday why GOD commanded kings to have a book of the law. For although they had been taught afore, yet when they were come to that state, it stood them in hand to think that they had more need than ever they had to rule themselves by God's word, considering how hard a thing it is to govern a people, and that God must be feign to work in that behalf, and men must acknowledge themselves far too weak, that they may seek the help that is needful for them; namely to be guided by God, and for attainment thereof apply their study to his word. For it is in vain for us to hope that God will give us counsel, unless we seek it in his law. If a man say that God will well enough give him his spirit, & yet in the mean while despise all the helps, as the reading of the holy scripture, & the hearing of Sermons: is it not a mocking of him? And so ye see wherefore it behoveth the kings to have a book of the law. There is a saying of a heathen man which is taken for a common proverb, namely that the common weal is happy where wise men hold the helm, or where such as hold the helm do give themselves to wisdom. And that is a very rare thing. But yet men see that all this is very true: For when men are chosen to govern a people, it is meet that they should have wit and reason in them. And it is not enough for a man to be of some courage & discretion aforehand ere he take the government upon him; but he must also endeavour to profit continually when he is come to it, and thereunto doth even experience itself provoke him: for our true wisdom is to hearken to God when he speaketh to us, and to obey his doctrine. So then we see how needful it was for kings to be exhorted to read God's word most specially, and to give themselves thereto, as well for showing example unto others, as also for necessity's sake, even because their charge is overhard & high, surmounting all capacity of man.  
Now it is said expressly, that they may learn to fear the Lord, without turning either to the right hand or to the left. For it is not enough for a king to have a book in his palace for fashion's sake. It were to no purpose to make a fair show, as who should say, Look yonder, there is the law of God, God's book is in the king's palace, as we see how the world contenteth itself continually with ceremonies. And in deed, the jews being perverters of all things, and so far possessed with the devil that they have gone about to deface the substance & whole power of God's word, whensoever this book came in question among them, O say they, it must be written in such manner of parchment, & it must have this & that done unto it. But these things are more than childish, and yet in the mean while they have let the chief thing alone. Let us mark then that God's intent was not to make a book that should be as a relic, to be showed for a bravery that the king might have a mark of his dignity above all others: but the reason that is set down here, is that he should learn to fear God. Now although this be spoken expressly concerning the kings of Israel, (as was declared yesterday:) yet is it very good reason, that they which are magistrates at this day, (considering that their governing is in the name of our Lord jesus,) should set their minds upon the doctrine of salvation, & endeavour to profit therein, aiming always at the mark which God hath set before them, namely to learn to fear him, knowing well that unless they have the fear of God it is unpossible for them to glorify him, and all things within a while must needs go to havoc.  
And by the way, let us mark also, that here the holy Ghost meant to show us the use of the holy scripture. 
2. Tim. 3.17.  For (as saith Saint Paul) it is behoveful to make the man of God perfect in all good works. Therefore whensoever we read the holy Scripture or hear it preached; let us have this regard of profiting in the fear of God; and let us not think ourselves to be so far forward, that we should not need to go on still all our life long. A man might think it strange that it should be said, that he should learn to fear God. For why? Should a king be a novice when he is once chosen? Ought he not to be well known aforehand to be a man of excellent virtue? Yes verily. But yet doth it stand us in hand to be learners still: the fear of God is a thing that is not learned perfectly at the first day. And therefore let us continued in it all the time of our life, and yet we shall find that when we have lived never so long, we be but in the mids of our journey. The thing then which we have to mark in Moseses words, is that when kings have the book of the law, they must not keep it shut, or set it out to show like a relic; but the king must exercise himself in it, & his reading of it must not be as it were but for a pastime, as who should say, I have read it, and that is a sufficient discharge for me: but it must be to the end that he which was in good forwardness already, and had served God in his youth, should be the more quickened up to do so still: knowing well that in as much as God cometh so near unto him, he is the more straightly bound to live virtuously. That is the very thing in effect which we have to bear away, and moreover we ●ust every one of us apply the same to his own use, as I have said afore.  
Now it is said likewise, that they bow not to the right hand nor to the left. Wherein it is showed us that the fear of God is the true rule, which being thoroughly rooted in us becometh a good and sure lodestar to us throughout all our life. For what is the cause that we gad after our own likings, and wander here and there; but that we have not our eye upon God? Therefore we may conclude that all they which turn aside either one way or other, do show sufficiently by their life, that they be despisers of GOD. But will we have a good remedy to instruct us, and to direct our life in such wise as it shall abide continually in the right way? Let us fear God: and this fearing of God presupposeth a willingness and desire that we have to obey him. If a man allege that he feareth GOD; and yet in the mean while regardeth not to be taught by him: I pray you doth he not show that all is but hypocrisy, yea, and utter shamelessness in him? As for example ye shall see many in these days which pretend to be very devout: but they cannot abide to hear one word of admonishment for their better instruction: it is enough with them to make some fair countenance. But when Moses speaketh here of not swerving to the right hand or to the left; he presupposeth that which is true, namely, that if we feared God, we would be desirous to be taught his will, and to know what things he liketh of, that we might frame our lives thereafter. That is one thing more which we have to remember upon this text.  
Now let us come to that which is spoken here specially concerning the kings of Israel. They be forbidden to gather great numbers of horses to return again into Egypt. In deed it willbe said likewise hereafter, that they must not multiply the number of their horses for covetousness sake. But here is set down a special reason, which is, that this covetousness of theirs might provoke them to go down into Egypt, either under pretence to revenge the wrongs and injuries that had been done unto them, or under any other colour. But our Lords will was, that although the children of Israel had been misintreated, & tyrannously dealt with; yet notwithstanding they should acknowledge that they had been harboured in Egypt for a time. True it is that they were forbidden to have any familiarity with the Egyptians: his will was to have them utterly divided from them, because he knew well that it would be their decay: and yet for all that he would not have them to make war upon them, but to abide still at home. And now he sayeth that the king must not multiply the number of his horses: For when a prince hath the helm in his hand, he will take greater enterprises upon him, than a commonalty will do. In deed some times there may hap to be some brainless persons, which would set all things in a broil: but yet a Prince is always boldest: and that boldness is a cause of much confusion in the world. That then is the cause why it is said, that the king shall not gather him over many horses to go into Egypt when he had made himself strong. And why so? For God forbiddeth his people to go that way any more for ever.  
Now we have to note here, that when we have received any displeasure, if the workers thereof have done us any good in times past, we must lay them both into the balance, and the good must countervail the evil. Truly although this commandment were not, yet were it not lawful for us to desire revenge: insomuch that even this one reason ought to stay us and withhold us, namely, that if we be beholden to a man, and he chance afterward to do us some wrong, we should call to mind the good that we have received at this hand, and the same must be as a bridle to us. And it is the very same thing which God considered when he would not have his people to practise any thing against the Egyptians. But what soever came of it, he would not that there should be any familiarity betwixt them, & not without cause. For it was so froward a nation, that his people could have learned nothing but evil among them. Again, their idolatry was as excessive and out of all measure as could be. Therefore was it good that the children of Israel should be utterly separated from Egypt, lest they might be wrapped in their superstitions. And we see how greatly the Prophets stood upon that point: 
Esa. 30.2. & 31.3.  and yet it booted not at all. For it was the place which the children of Israel fled unto for refuge, as oft as they were troubled by other nations. 
2. Kin. 19.7. & 17.4.  In so much that when the two kingdoms of Israel and juda were at division, if the one had the help of the Assyrians, the other resorted into Egypt, and so were the cause of their own destruction. And all this mischief fell out, because they did it against this forewarning, for God had forbidden them sufficiently afore hand. Therefore let us bear in mind, that when we see corruptions before us, we must not enter into them wilfully, except we intend to tempt God: but when we see occasions of evil, we shun them not, but rather run into them, and we will needs be over-hardie. And therefore let us learn to abstain from all things that may seduce us or make us overshoot ourselves.  
Now it is said afterward, That the kings shall not hoard up much gold and silver. True it is that covetousness is forbidden to all men as the root of all mischief, 
1. Tim. 6.10.  where with when a man's heart is once possessed, he must needs be snarled in all the snares of Satan: Insomuch that if a man be given to covetousness, he becometh cruel, using all manner of outrage; violence, & cruelty. Again he falleth to pilling and polling, & maketh no conscience to devour other men's substances. afterward he falleth to perjury, cozenage, untrustiness, treachery, poisoning, and whatsoever evil he can beside. And when malice is once set on fire, he proceedeth even to open murder. To be short, if a man suffer himself to be won to covetousness, he must needs become a very bondslave to Satan. Why then doth he forbid here only kings to gather much gold or silver? Surely our Lord giveth not private persons leave to enrich themselves, when he forbiddeth kings to do it: But rather the clean contrary For if such as have a better mean than we, aught to be cleansed from that vice: what ought we to be? For if any men should have liberty to gather gold and silver, kings ought to have it most. But God hath forbidden it them: and therefore let all other men look to themselves. But Moses speaketh expressly here of kings, as of those that have most need of remedy, because they have greater occasions of gathering than any other men. For when a king reigneth in a Country that is rich and plentiful, it is a temptation unto him: insomuch that when he sees his subjects live at their ease, he thinketh thus with himself, it will never grieve them to give me such an impost, & when he hath raised one tax or tallage, there is never any end or measure of his gathering afterward. And so ye see how kings have need of the said restraint, by reason of the said temptation which is of more force towards them than towards other men.  
True it is that all men are tempted to gather goods & to enrich themselves: but forasmuch as they have not the like opportunities to bring it to pass, it is as it were an abatement & a cooling of their courages. A king hath means to draw to himself continually, and to enrich himself more and more: for he hath authority to levy taxes & tributes, and by that mean to lay up much for himself. Therefore it is requisite that this evil should be corrected in him. 
Psal. 119.36.37.  And in that respect did David say, Lord reform my heart, that it be not given to covetousness: and turn away mine eyes, that they be not entangled, beguiled, and carried away at the sight of gold & silver. Why doth David speak after th● manner? For he had much more need, than if he had lived still in the house of his father ●esse: he had been there but as a poor country cloyne or shepherd: and thereupon he had followed his common trade of living. But being once become king, and having the riches of the whole land before his eyes, so as no man could let him to gather as much as he would: such opportunity was a provocation to his flesh, & he might soon have overshot himself as men commonly do. And therefore he bridleth himself, saying, Lord, keep me. And in deed, if he had not been preserved miraculously by the goodness of God; he had soon been corrupted at the sight of such opportunities. Thus have we now the reason why Moses forbade the kings of Israel expressly to gather much gold and silver.  
For (as I have said afore) accordingly as occasions are offered unto us; so must we also be bridled and held in, when our flesh tempteth us to any thing: and there is none other remedy than that which I have told you of. Although then that this be spoken to kings: yet may we gather a lesson thereof that shallbe common to all men. And therefore whensoever we meet with any opportunity that may draw us unto evil, let us see that we learn to repress our lusts, & make a shield and bulwark of this admonition, lest we step aside to some vanity, because we be overfrayle. That is the thing whereof all of us in general aught to take warning, when we see that the king was forbidden to gather much gold & silver, because he reigned in a plentiful country.  
Also here is mention made consequently of wives: namely, that the king must not take many wives. It is certain that this rule is common to all men. For although some of the Patriarches had many wives: yet was it not therefore lawful, for we must have recourse to God's institution. True it is that man's custom may well pervert the doctrine: but yet can it not change evil into good for all that. It is God that ordained marriage: and as he is the author thereof, so will he have men to hold them to his pure institution. Now did he create two wives for Adam? No: and yet (as sayeth the Prophet Malachi) he had abundance of spirit in him. 
Mal. 2.15.  It had been no harder a matter to him to have created two or three women than to have created one. Was God letted by any unability? Nay, and yet he created two in one flesh. Sith the case standeth so then, it is a changing of the order of nature & a despising of God, when a man taketh two wives. O (say they) the patriarchs did so. Yea: but thereby it appeareth that the custom of men cannot alter God's ordinance, how great virtue or holiness so ever be in them. And it serveth also to show that such as shield themselves under the example of other men, offend double. For is it meet that God's authority should be diminished under pretence that men have done this or that? And therefore let us understand, that it was never lawful for any man living to take two wives in marriage at once: for it is a breaking of God's order. Why then is it forbidden here but only to kings? Because there was more liberty. And the thing that I have touched already is the better confirmed unto us in this text. If a private person had taken two wives, he should have been nearly looked unto. What? Shall I go give my daughter to him that is married already? She shallbe sure to have sorrow to her sops: she shall live in continual strife and unquietness. Yet were she better to be dead out of hand. But men were so desirous of honour, that if a king required a daughter of theirs to his wife, they easily condescended unto it. What? I shall have my daughter married to a king. And it was a blynding of a woman when she was sued unto by such a one. Now then, for as much as kings had larger scope in this case, and consequently might more offend God: our Lord hath specially forbidden them to have many wives, and moreover because the example of such as are in authority, is worse than the example of private persons. If a common person do any evil, it goeth no further than his own house and his next neighbours: but he that is in authority standeth upon a scaffold, and is seen afar off: and if he overshoot himself; the corruption of him spreadeth throughout the realm. Therefore it was requisite that God should forbid kings to have many wives, even because the corruption thereof would have spread over the whole land. And although it could not be letted altogether: yet came it first from the heathen. And if it be asked from whence the having of many wives came, 
〈◊〉. 4.19.  it willbe found in the house of Cain, & not among the people of God. This lewdness then of having many wives, was brought up by Satan. And the patriarchs were entangled in it; as in deed it is hard for a man to keep himself from a thing, when it is once grown into a custom, for than it seemeth to be permitted. Yet notwithstanding to the intent it should no more be so, because there was occasion thereof, our Lord forbade kings to have many wives.  
But here it might be demanded, what is to be said of David, and much more of Solomon, in respect of wives as well as of riches. It cannot be denied but that David had many wives, and as for Solomon, he had many more, and he seemeth not to have been blamed in that behalf, for the scripture speaketh but of the turning away of his hart after strange women which infected him with their superstitions and idolatries. 
1. King. 1●. 4.  And as touching gold and silver, we know how it is said that David gathered so great a mass of them that salomon's Temple and his palace were builded therewith. Therefore there was a marvelous riches. 
1. Kin. 10.27  Yea and it is said expressly, that in the reign of Solomon, men made no more account of gold and silver, than of gravel, the quantity thereof was so exceeding great. And there seemeth to be some contrariety in the scripture, in as much as among other things our Lord sayeth that he will cause the gold of araby and all the riches of the world to be brought to jerusalem. 
Psal. 72.15.  And why should he promise that, if he meant not that kings should be rich and wealthy? Nay, it is a figure of the kingdom of our Lord jesus Christ. If this blessing of God be set down as so worthy a thing; how are kings forbidden to gather gold and silver? As touching wives, no doubt but both David and Solomon offended in that behalf, and Solomon most. As for David, he had many wives: and all the excuses that can be alleged, will not be able to justify him before God. But howsoever the case stand, he did it not through inordinate lust. For he had married Michol saul's daughter, and he could have contented himself with that one wife, if she had not been taken away from him by force. And when she was given to another man, it was lawful for him to take Bersabee.  
Again, there happened other things afterward, so that if a man consider wherefore David took many wives: surely there will ever be some occasion to excuse him to the worldward; but yet for all that, he was blameworthy still before God. And as touching Solomon, he rebelled openly, as a man too much given to the flesh, in that he proceeded even against the prohibition that was given both to himself and to all other kings. And it appeareth what ensued to him for it. For, that he was so abused and deceived by strange women, it was a just punishment; and because he had taken such liberty to himself, God showed him that he had cast himself into Satan's snares. When a fish thinks to swallow up other fishes, he himself is caught or choked by that mean. Even so was Solomon feign to receive his payment, because he gave himself too much to his delights and pleasures. And it is a dreadful thing, & a thing that ought to make the hair to stand up upon our heads, that so excellent a man, endued with so great gifts of God's spirit, should become an idolater, and fall away from the pure serving of God, specially being himself a prophet to teach the whole world, and a lamp to direct not only the children of Israel, but also the very Infidels, and to draw them to the knowledge of the truth. O that such a man should overshoot himself after that fashion! And whereof came this? Even of giving head to his own lusts: & therefore God paid him his just hire. Seeing we know this, ought we not to quake at such vengeance set before our eyes? Yes, and therefore let us mark well, that whereas David and Solomon had many wives, it was not without fault and transgression: and thereby we see so much the more how needful this law is. For if God had never forbidden kings to have many wives, had not their liberty been yet the more excessive? Yes verily. For they cannot be withheld from rebelling against God. Their flesh carrieth them so away, that they forget the thing which ought to be best known unto them. This text ought to be noted above all others, specially for kings: and yet they think not of it at all. And therefore we see it was not for nought, that GOD prevented that mischief.  
But we must understand by the way, how it is not enough that the law be set down, unless God writ it in our hearts by his holy spirit: For else it is but a dead letter, 
2. Cor. 3.36  and so will kill us, because we shall be justly condemned by the doctrine thereof, which serveth to bereave us of all excuse. Therefore whensoever our Lord commandeth us any thing, let us learn that we must run unto him, that he may write the things in our hearts, which we read written in paper or parchment. As touching riches, we must not conclude that there was the like fault. For why? 
2. Sam 8.11. & 1. Chron. 22.14. & 1. Kin. 12.4.  When David gathered such a mass of gold and silver, it was to build the temple of God, and not to make any other enterprises, as we know. Again, we see not that he grieved his people, though there were great complaints after the death of Solomon: but of that we will treat hereafter both for David and for Solomon. The intent of David then was good and holy, forasmuch as in gathering all things together which were requisite for the building of the Temple, he attempted not any thing which was not commanded him of God. Also the means were lawful. For he laid no tyrannical charge upon his people. As for Solomon, he had the great riches gathered aforehand by his father. And again we must mark, that a great part of those things were such as he had conquered of the Infidels, 
Psa. 68.12.13.  and their spoils were as ye would say, presents, which God had given him, as is spoken thereof in the Psalm. And therefore Solomon for his part might lawfully use all those goods, specially forsomuch as it was said, that the kings of Tharsis and of all the isles and far countries should come and bring gold and silver, 
Psal. 72.10.  and all manner of precious things, and again, that there should be given unto him of the gold of Arabia, because it was God's will that the kingdom of Israel should flourish after that manner. It was lawful for David and Solomon to gather treasure, so it were not upon ambition and pride, nor to undertake foolish enterprises and to overshoot themselves into looseness of life, and also, so the people were not grieved by it with any impositions, but that David did but only receive the gold and silver that was brought unto them. But whether Solomon exceeded measure or no, I am not able to affirm. We see what his disobedient son Roboam said, 
1. Kin. 11.24  namely that whereas his father had beaten the people with rods, he would beat them with whips, and he would lay upon them as much as they could bear, until he made all the backs of them to bow. In which saying, Roboam vaunteth of his father's tyranny. And we may well gather thereby, that there was some excess in Solomon. So much the more therefore ought we to mark, that God hath not for nought forbidden kings to gather great masses of gold and silver. And for the same cause also did David use the prayer which I have rehearsed before: for there was good cause for him to do it. He saw the temptations that might assail him on all sides, and he could never have withstood them, if God had not strengthened him with his power. And in the same respect he protesteth that God's law is dearer to him than gold and silver, 
Psal. 19.11.  and that all the riches of the world were nothing to him in comparison of God's law, because he saw there his true felicity and glory.  
So then let us remember in few words, that whereas our Lord forbade kings to hoard up great treasures, it was not for that it is not lawful for them to be rich, so their hearts incline not to pride, vainglory, and covetousness, and that they use not any tyranny over their subjects, but only take that which is offered them as it were by the hand of God, & content themselves therewith, applying the same unto good. For we see in what taking king Ezechias was. 
●sa. 39.2.6.  Albeit that he had not the third part of David's revenue, by reason of the cutting away of the kingdom of Israel: yet had he his chambers so well furnished and stored, that he made a show and a boasting of it when Ambassadors were sent unto him from Babylon, commending and setting out himself, to the end that the king of the Chaldyes' should be desirous of his friendship. But we see what befell unto him. The Prophet Esay brought him this message: Go too (sayeth he) thou hast made a show this day of thy gold and silver, and of the precious things which thou hast; but assure thyself thou hast kindled a fire which shall never be quenched, until the Babylonians have fetched away all that thou hast, so as there shall not remain one piece of money in jerusalem, but all shallbe sacked and peeled away: and we see how the same punishment was executed afterward. 
2. Ki●. 24. 1●  And this example showeth us sufficiently wherefore God forbade kings to gather much gold and silver. For when Princes have such treasures, they can hardly keep themselves from being provoked to vaunt and exalt themselves continually after some manner or other. For as much as it is so, let us learn that in this place God meant to hold the kings of Israel within some measure and mean degree, that they might not look too high.  
And afterward he sayeth, That his heart turn not away: that is to say, lest his greatness make him to forget himself, and he addeth yet further, That he exalt not himself above his brethren. Whereas it is said that the king must not turn away; that is because that when men be advanced to honour, they commonly forget themselves, and think not themselves to be the same they were before. Above all things the dignity of a king is a state that will blear a man's eyes, yea, and put them quite and clean out: in so much that Princes think not themselves to be as mortal creatures, but rather as half Gods by reason of their high advancement, and we see they look as high as though nothing were unpossible to them, so as they will not be subject any more to right or reason. And if men do not flatter them and honour them as Gods, they think they have the greatest wrong that can be. And whereof cometh that? Even of this, that when a man is great, he can have neither mieldnesse nor lowliness in him, except God's spirit reign in him. For this cause are kings warned here, to beware that they forget not themselves: yea and that is yet better expressed in that Moses addeth, that they must not exalt themselves above their brethren. Whereof cometh it that kings & Princes will needs set their feet upon all men's throats after that fashion? Even of this pride which poisoneth their hearts, that they consider not themselves to be men, ne know any more what their state is. And when they be so blind to Godward, it is no marvel though the fullness of their pride & presumption, make them to tread men under foot, and to look that all men should stand in fear of them and stoop to their yoke. That is the cause why Moses matcheth those two things together.  
Now then, if we intent to refreine from doing wrong or outrage to any man; let us look that we know ourselves. For (as is said in the common proverb) he that knows himself best, sets least by himself. And it is the way also for us to behave ourselves lowlily and meekly towards our neighbours. But if a man forget himself, he must needs by and by mount up into all pride and outrage, without making spare of any thing. And seeing this was forbidden to kings, what is done to such as are far their inferiors? Therefore let every man in his degree apply this matter to his own instruction. Let such as are in authority be well aware that they exalt not then selves through pride, if they will not be cast down to their shame. For the higher that the seat is whereon a man sitteth, the sorer is his fall, even to the breaking of his neck perchance. Therefore let those whom God hath exalted, have a care to hold themselves continually in rest, and not start aside, but serve God and his people continually.  
And it is said here expressly Against thy brethren, or above thy brethren. For Kings and Princes think themselves to be as it were cut off from the company of men, and that they ought not any more to be counted of the common array of them. But our Lord scorning such disdainfulness, sayeth: Yet are they your brethren. In deed this is spoken of the children of Abraham which were descended all of one race. But choose me out a king where ye will, is he not a man? And are not they his brethren, over whom he reigneth? And if the case stand so with the greatest kings of the earth: what is to be thought of those that are far their inferiors? Now therefore, when a man is in authority or hath wherewith to maintain himself in credit, if he be tempted to forget himself, let him consider thus: yet am I not separated from the rest of the body, I am a member thereof still, and they that are my inferiors cease not to be my brethren. What a thing were it then, if I should vaunt myself? Were it not a despising of God? Let such as are advanced to any state of great pre-eminence remember this warning as oft as they be tempted to despise other men and to shake them off. Let them think thus: what, should we be as Lions towards Lambs where there is brotherhood? There is no brotherhood between a Lion and a Lamb. If I have a lions heart, full of pride, lordliness, and overweening: what a thing is it? Can I live with them that are committed unto me? 
Esa. 33.6.  Yea: for we see what is said of king Ezechias, when the Prophet Esay telleth him of the restoring of the people to their former state. And no doubt but he had an eye to this text, to show how it was the duty of Ezechias and of all kings, to be a shadow for the refreshing and easing of their people, & a fosterfather to the poor and fatherless, 
Esa. 49.23.  and a comfort of them that are in distress and sorrow. And for a conclusion he sayeth, that the fear of God shall be a treasure in his time, according to that which I have showed already. So that if kings will behave themselves as they ought, they must set their minds upon this lesson, as it is showed them by the Law of God. It was applied to the person of Ezechias: but yet must all other men look to themselves. And if our Lord tell this lesson to th● great ones, without sparing them, what temptations soever they have: what will come of it, when the meaner sort will needs play the lose colts, and not be bridled but kick and spurn against God? Do they not show themselves to be very much blinded with pride? And therefore let us learn to profit so by the things that our Lord teacheth us, as all men both great & small may submit themselves every one according to his degree, state & calling; that God may be honoured of all men, and that there may be one general obedience from the foremost to the hindermost.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, that by means thereof we may be drawn to true repentance to mislike of all our vices & transgressions, & to rid ourselves of them, till God have so wrought in us, that we be thoroughly clothed with his righteousness: & that in the mean while he so bear with us in our weakness, as we may not fail to obtained favour at his hand, although we live not in such perfection as were to be wished. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, bringing back all poor ignorant people, out of the captivity of errors and darkness wherein they are held; that so he may lead them to the knowledge of his truth: And that for this purpose it would please him to raise up true & faithful ministers of his word. etc.  
Levy then are as a body torn in pieces. And yet doth God turn their punishment into an honour. And therein appeareth his goodness, forasmuch as he maketh the things to redound to our benefit and salvation, which should have been to our condemnation. Lo how God worketh towards those that are his. Insomuch that although he punish them for their sins, yet doth he make them feel his goodness therewith, by turning the things to a contrary end, which should have been to their shame. After the same manner befell it to all the posterity of Levy. For it is no small thing, that God should be their inheritance: it was a title of honour above all others. Whereas all the rest of the children of Israel, had their portions in the Land of Chanaan: God reserved himself for Levy, saying, Hold yourselves to me, I am your inheritance. Ye see then how their portion was better than all the rest, saving the tribe of juda, which was privileged, as whereunto God had already assigned the kingdom. And whereof came that? If ye have an eye to the original, ye shall see that the sin of Levy made him worthy of banishment, that he might have been as a vagabond without any certain dwellingplace: but yet for all that, God provided so for the matter, that he turned the evil into good, and the reproach into honour. Therefore let us learn not to be discouraged when GOD punisheth us for our sins, & yet to be so ashamed of our misdeeds and offences, as we may not doubt but that our Lord pitying us, will make his chastisements beneficial to us, so as we shallbe the more honourable before him and his Angels. If we be feign to abide some shame and reproach for a time before the world: the thing that ought to be a good comfort to the faithful, when they be smitten by the hand of God, is not to grieve themselves with the only beholding of their present affliction: but to think upon the end and issue of it, which is, that God turneth bitterness into sweetness.  
Furthermore, whereas it is said to the levites that God is their heritage; it is to the end they should be the willinger to give themselves wholly to his service. For had they been busied in husbandry, traffic of ambergris, & such other like things: they had been turned away from their office, & not had leisure to do the thing that God had commanded them: that is to wit, that those which were in jerusalem should serve in the Temple; 
Mal. 2.7.  & those which were dispersed abroad in the country, should maintain the religion pure, & not suffer the people to grow out of order, but teach them every man in his place, th● they might be preserved in all pureness. For upon that condition were they chosen. Not without cause therefore doth God say that he was the heritage & portion of the Levites, to the end that such as are called to his service, should not be pulled away, nor have excuse to withdraw them from the full executing of their duty. Now in deed S. Paul applieth this to the ministers of gods word, 
1. Cor. 9.13.4.  saying that if by the law of Moses they which served at the Altar were found of the Altar; they which at this day have the charge of preaching God's word, and of the offering up of spiritual sacrifices, aught of reason to be found and maintained, & to have that which is necessary for them. Yet notwithstanding we must learn generally, that God hath done us the honour to make us all Levites, according to this saying, 
Esa. 66.21.  that when God shall have restored his people, those which were levites before shall then become Priests, & all the common people shall become levites. And this belongeth to the kingdom of our Lord jesus Christ. Seeing then that jesus Christ hath showed himself to the world: 
Eph. 2.13.  we which before were strangers & had no acquaintance at all with God, are now come into the Church to be of the body of Abraham's children, and are in as good case as they that were heirs of the promise. But we are become levites for we press unto our God, 
Herald 10.19▪ 20  & have familiar access to him in the name of his only son, so as we may boldly call upon him as our father. And even in the same respect doth S. Peter call us a kingly priesthood, 
1. Pet. 2.9.  because that whereas we were gone back before, and witted not how to come at God, ne had any mean to bring us to him: now he calleth us to him, yea even as though we were priests, not to enter into a material Sanctuary with the blood of Goats, sheep, or Calves: but with the blood that was shed to dedicate us to God & to wash us from all uncleanness. And so now we go into the sanctuary of heaven to present ourselves before the face of God.  
Now then let us apply this doctrine to ourselves where it is said that God is our heritage. True it is that such as have goods & possessions in this world may use them, howbeit with the condition which S. Paul setteth down in the seventh Chapter of the first Epistle to the Corinthians: 
1. Cor. 7.30.  namely that he which hath possessions be as he that hath none, that he have the one foot ever lifted up, and that he stick not fast in the mire as tied to the things that are here beneath; but that we remember ourselves to be but strangers in this world, and therefore look ever upward to the restingplace of heaven. After that manner we may well possess whatsoever things are in this world: but yet must we even go further, and not be stayed or tied here. For why? Seeing our Lord hath advanced us to such dignity, as to have us to be priests: let us go to his Altar. For we be linked to our Lord jesus Christ, 
Psal. 16.5.  that he might dedicate us to GOD his father. Sith it is so, let us do as is said in the sixteenth Psalm. For although it was said alonely of the Levites, that GOD was their portion: yet doth David boast that he had a fair portion, because God was his. Behold (sayeth he) I have a fair lot, and henceforth I have no cause to complain, as though I wanted any thing: for my God hath given himself to me, he is my portion, & I possess him. David came not of the tribe of Levy; and how falleth it out then, that he boasteth himself to have as much as the priests? He knew well that Gods reserving of that tribe for a time was after such a sort, that yet nevertheless he would have the whole people partakers of the same blessing, accordingly also as it is said in Exodus, 
Exod. 19.6.  you be a priestly kingdom. And S. Peter hath turned this into another manner of speech, saying, Ye be a kingly priesthood, that is to say, ye be all as it were a sort of little kings, because God governeth you, and that is for your benefit: for he hath promised to give you a redeemer, which shall lead you into all perfection. Nevertheless ye must understand, that this kingdom is not like other kingdoms of the world, but is matched with a priesthood, that is to say, it is consecrated and dedicated to God. David therefore acknowledging this, sayeth that God is his portion. Now if this was said in the time of the figures: much more ought we to do the same now, forasmuch as the forealleadged prophesy is now come to pass in our Lord jesus Christ and in all his members, so as we be not kept back any longer as we were before, but may press unto God with assured hope that he will receive us, and that we shall be near unto him. Thus ye see how we ought to benefit ourselves by this speech where it is said that the Lord was their portion, yea even according as he had promised them.  
And it was not for Levy to boast of his own worthiness or deserts. All that ever he could allege was no more but this: I ought to have been disherited, and yet notwithstanding God hath turned it to mine honour. And therefore if we willbe sure that God is our heritage, we must not look what we can attain by our own travel, for there is nothing but utter confusion in us: but we must resort to the promise which God hath made unto us, in that he hath vouchsafed to make so great account of us, as to take us for his children, even us which deserved to be damned. And that is the thing whereupon it behoveth us to be grounded, to enjoy the privilege and inestimable benefit whereof Moses speaketh here. Let us mark well then that he sendeth us back to the promise without any respect had to us, to the intent to do us to wit that we have not any thing on our own part, but that we be beholden to the only freegoodness of our God for that benefit.  
Now it is said consequently, that the people also must discharge their duty towards the Priests. Ye must have a special care (sayeth he) that the Priests may have their right which God alloweth unto them: that is to wit, The right shoulder of every sacrifice, the two cheeks, and the Paunch: these things must be reserved for them, together with the first fruits of Corn, Wine, and Oil, and also of the fleeces of your sheep. Here God commandeth the children of Israel expressly to maintain the Priests, for they were bound thereto, and therein they showed themselves to make great account of the service of God. It behoved them to have men to minister in the Temple: and if those were not maintained, Religion should be, as it were abolished; and therefore it was not without cause that God commanded the people to employ themselves about that matter. True it is that they ought to have done well even without exhortation: but we see the unthankfulness of the world, when any duty is to be done towards God, they must be spurred forward, and they never go willingly to it; unless they be urged. And if it were so among the jews, much more is it so among us. For we be so slothful that we never seek to discharge ourselves to Godward, and therefore we are feign to be called upon and to be prepared. Sith we know this vice to be in us, let every of us quicken up & spur forward ourselves: & sith we see that our Lord calleth upon us, let us follow him; & make the things effectual which he telleth us in his word. That is the thing which we be to mark in this text.  
But yet moreover we have to mark that which is said here: namely that if any of the Levites be disposed to come to the place which the Lord shall have chosen to be worshipped there, he shall have his part and portion of all the offerings of the Temple as one of their brethren, besides that which he hath of his own house. For if they had houses from their fathers in the Country, (as in deed there were Cities assigned them everywhere:) they were to keep them to themselves, and yet they were to have their part of the offerings that were made in the Temple, so long as they served there. But yet God saith expressly, with the whole desire of his heart, to show that God meant not here to give occasion of idleness, to such as sought but their own ease and commodity: but to speak of such as came with a rightmeaning mind to serve him. I told you afore, that the children of Levy were dispersed and had no certain portion to inherit, but had certain Cities here and there, one in one place and an other in an other, dispersedly throughout the Land of Chanaan. And therefore it is said, that if any of them being far of jerusalem, had a devotion to give himself wholly to the service of God: he might do so, he might leave the place where he dwelled, to go to jerusalem, there to give himself wholly to the service of God. And this was no breach of the order that God had set, that is to wit, that the Levites should be scattered abroad as a seed, to hold the people continually in the pureness of religion: but it was spoken in respect of some of them. For all of them had not a desire to resort to jerusalem: that is sure. For the most part of the Levites dwelled in places more fruitful than jerusalem: for that part of the country was not one of the best of all the Land of Chanaan. But they that dwelled in the countries of pasturage, were the wealthiest. And we see also how the prophets upbraid them, 
Amos. 4.1.  saying: Ye Bulls of Basin, because the kingdom of Israel was become very proud by reason of their abundance. The Levites then would have had no liking to have abidden in a place that was not very fruitful, & to have left all their own commodities & houses. Again if any had been led by desire of vainglory, God meant not to favour them. Therefore it is said that if any of them would come of good will to jerusalem to serve in the Temple; he should not be refused, so it might appear that his intent was to give himself to the service of God, and that he did it with a good courage. Now we see in effect that gods intent here was to give a pre-eminence to such as besides their common duty of teaching the people, were also desirous to be continually at the Sacrifices. That is one point.  
But yet for the better understanding of the whole; we must consider that the service of the Temple consisted not only in the offering of sacrifices: but also in singing of praises unto a God both evening and morning, in saying of public prayers, yea and also in watching anightes: and so there was some hardness in performing that charge. In respect whereof it is said in the Psalm, 
Psal. 134.1.  Bless the Lord ye that serve him, yea and which do keep the watch anightes in his house or Temple. It was not enough for the Levites in their order and according to their turns, to be occupied from morning to night in calling upon the name of God, and in making of prayers and supplications in the name of the people: but it behoved them to hold out all the night also: and it was a set order among them, that when one sort of them had been occupied all the day in singing the praises of God, it behoved them to be present there the next morning when the people came together, to show the way to others. Likewise, when solemn sacrifices were to be offered according to the commandment of the Law, the Levites were ever present. To be short, the Temple was never empty, but it behoved them to watch as well for the keeping of the fire upon the Altar, as for the maintaining of the lights and such other like things. Thus see we now the cause why God vouchsafed to give a certain privilege to those that came after that sort to jerusalem.  
And hereby we be done to understand, first that the office of the Levites was double: to wit, that on the one side they were to teach the people, & to be as keepers and maintainers of the law, to the intent that men should not turn away to any superstition, nor become heathenish for want of good looking to, and so bring the service of God in contempt; but that they might always bear in mind to what end he kept them in the world, and refer their whole life to the glorifying of him. That was one part of the charge of the levites. Also they were to teach men the meaning of the Ceremonies, as namely that the sacrifices served to show even to eyesight, that all men are accursed, & condemned to death, and that they ought not in any wise to come in God's presence without sacrifice. 
Hebr. 10.4. & 11.12.  And there was not any sacrifice sufficient to make atonement between God and the world, but only our Lord jesus Christ's offering up of himself. Ye see then how the duty of the Levites was to teach the people, that the Ceremonies guided them to the promise which had been made unto them concerning the Redeemer. And therewithal it behoved the Levites moreover to pray unto God: and the High priest was to go into the tabernacle in the name of all the people, to show that they were not worthy to have access unto God, but by mean of a mediator to go before them and to enter as it were into God's presence in their behalf. All these things were to be done. And therefore the Levites that served in the Temple, had a harder charge than they that were dispersed abroad in the Country. In respect whereof it was God's will that they should have the said advantage of taking their portions of all the sacrifices and offerings that were made in the Temple.  
Whereupon we have to note, that Gods esteeming of the Ceremonies was not without cause. In granting this privilege to the Levites, he doth us to understand that he liketh well of Ceremonies, and will have them kept, & withal, that he will have the means maintained for the strengthening of them▪ but that is not in respect of God himself: for we must always think thus: What? Did God require men to offer him the blood of brute beasts? Why? that is nothing but stinch. Again, required he to have the fat burnt, which can engender nothing but filth and stinch likewise? Yea: howbeit, that was not for any pleasure that he took in those outward things: but for the salvation and benefit of the people, to keep them in continual hope of the redeemer that was promised. Again, their praying, their singing, and all the rest of their doings served to enure the faithful, that they might pray to God with the better courage. True it is that we be commanded to pray every man by himself at home in his house, in his Chamber, in his bed, and at his table: but yet our Lord perceiving the weakness and coldness that is in us, hath willed us to assemble together and to call upon him with one common accord. And so was done in the Temple. There was singing of Psalms, there was giving of thanks in the name of all the people, there was praying and such other like things, and finally there was sensing with perfumes, to show that our callings upon God after that manner, are sacrifices of good sent, & sty up to heaven like the smoke of the perfumes. All these things were done for the better enuring of the people to the service of God, and that they should fashion themselves after the Levites that served in the Temple.  
To be short, we see how God did not this in favour of that one tribe only: but rather that he took that order for the benefit of the whole Church. For had the Priesthood ceased, and the order of the temple been abolished: at what point had the people been? All had gone to havoc. And we see also that when they were carried away captive, and the temple beaten down: they became as folk forlorn, & could not open their mouths to sing unto God as they had been wont to do. Sith it is so then, let us mark that our lords intent was not to favour that one tribe alone; but generally to procure the benefit and salvation of his whole Church. 
Psal. 137.4.  And likewise when mention is made of the order of the Christian Church, it is not in respect of some small number of men: but God's intent is to draw both great and small unto him. 
1. Tim. 2.4.  And let us mark that his ordaining of common prayer and of the administration of the sacraments, is because he seethe that without them our salvation could not stand, but all would go to wreck, & his grace would after a sort vanish away. And this aught to give us the better courage to give our minds to the doing of the things which our Lord commandeth us concerning the Ceremonies, concerning the resorting to his word, concerning our meeting together in some place certain to call upon him in the company of the faithful. Let us consider, that seeing God hath ordained these things for our welfare, we must not withdraw ourselves from them, but every of us must resort to them as much as we possibly can.  
And it is said expressly, that they shall be there to minister in the name of the Lord, with their brethren which are there before the face of the Lord. This Name of the Lord, betokeneth nothing else but the Majesty of God, even as he manifesteth the same unto us. For it was not for the people to conceive so gross and brutish an imagination, as that God should be enclosed in the Temple: but it behoved them to bear always in mind, that God had verily placed his name there, that is to say, that he meant to have his Majesty known there as he had given assured tokens thereof: For the Sanctuary, the Altars, (as well that whereon the whole burnt offerings were sacrificed, as the others whereon the showbread was set, and whereon the perfumes were burned,) & all the rest of the things there, served for a warrant to show that God accepted the petitions of his people. That then was the cause why it is expressly said, that those which abode in the Temple served the name and Majesty of God. And heerewithal mention is made also of God's presence (as we have seen before,) which is a ratifying of the things that he had taught afore, that the people should not be disappointed in resorting to the temple to call upon him there, because the Levites should always be there ready to secure such as fled to him for succour.  
Now this was in the time of the figures. But we must mark that if we resort to our God in the name of our Lord jesus Christ, in whom dwelleth the whole fullness of the Godhead; 
Col. 2.9.  God will show his face unto us: that is to say, we shall find by the effect that he regardeth us, and that the door is not shut against us, but that we may press into his presence. And besides that, to the end we may be guided by our Lord jesus Christ, we must put the thing in ure which he hath told us: that is to wit, we must come together in his name, to the intent that he may be among us. Then if we will be heard of God, and that our service should be well accepted of him: we must meet together without hypocrisy, with a true & pure heart: and then will our Lord jesus so bear sway amongst us, that God also will therewithal reach out his hand to help & secure us. And when we have so offered up our prayers unto him, and every of us hath put himself into his hand: let us not doubt but that he regardeth our doings. As for example, for as much as we know that these our present doings in meeting together to hear his word and to seek him, are commanded by him: Let us not doubt but we be before his eyes, and he looketh upon us with pity, and will consider all our necessities to provide for them, and to succour us in them. And let us on our part also so mount up unto him by faith, as we may be out of all doubt that he showeth us his face, that is to say, that he maketh us to feel his presence, specially when we come to him by the way which he showeth us; for them will he make us to come in such sort, that he will keep us still under his protection, until he take us up into his kingdom.  
Now let us kneel down before the Majesty of our good God with acknowledgement of our faults, praying him to make us feel them better, yea & that we may be so stricken down in ourselves, as we may seek him with true repentance, & rest upon his promises, not doubting but that he accepteth us, how wretched so ever we be, because we come not to him upon trust of our own deserts, but upon his mere goodness wherethrough he hath elected and chosen us: and that moreover he suffer us not to be defiled with any of the corruptions of our flesh, but that seeing he hath called us to his Priesthood, he will also grant us the grace to dedicate ourselves to him by offering up all our thoughts, affections, & desires, yea & even our whole bodies & souls unto him, that he may be honoured more & more by them, & that such as are yet far off from him may be brought unto him, to the end we may all together worship him in his only son. And for the bringing thereof to pass, it may please him to raise up true and faithful Ministers of his word, etc.   

On Wednesday the xxvij. of November. 1555. The Cviij Sermon, which is the second upon the eighteenth Chapter.  
9 When thou art come into the Land which the Lord thy God giveth thee: thou shalt not learn to do after the abominations of those Nations.  
10 There shall not any be found among you, which maketh his son or his daughter to go through fire, nor any witch that useth Witchcraft, nor any man that is a regarder of times, or that regardeth the flying of fowls.  
11 Or that is a Sorcerer, or a charmer, or that asketh Counsel at spirits that are called familiars, or that is a soothsayer, or which asketh Counsel at the dead.  
12 For all they that do such things are an abomination to the Lord: and for such abominations sakes, the Lord thy God driveth them out before thy face.  
13 Be perfect therefore before the Lord thy God.  
14 For the Nations which thou shalt possess, give ear to regarders of times: and to witches: but the Lord thy God hath not taught thee to do so.  
15 The Lord thy God will raise up a prophet like unto me, from among thy brethren: him shall you obey.  
IT is in vain for God to give us many laws & lessons, if we determine not with ourselves to obey him in all points. For the first point whereat we must begin is to know God's authority, & to learn to submit ourselves to his word without any gainsaying. If the Law in general have not this force; to what purpose is it for God to speak of this thing or of that thing? Therefore let us bear well in mind, that we must be disposed to receive whatsoever God enjoineth us, before we can benefit ourselves by any one sentence of the holy Scripture. As for example, when a man cometh to a sermon, though he hear the matter, yet shall it not touch him to the quick, unless he know aforehand that God's truth must be received, and that it is not to be encountered with disputing. And surely we see many which are sufficiently convicted, that the things which are told them are true, and that they be not able to reply against them: and yet pass not to make a mock of them. And why is that? Because they be not touched with the majesty of God; and therefore they cannot think that we ought to submit ourselves to him that made us, & fashioned us to be obedient to him & to his commandment. But on the contrary part, when we be urged to receive the things which we know to come of God, his truth will bear sway with us. As soon as we hear that it is God which speaketh, 
Esa. 66.5.  we tremble at his speech, as is said by the prophet Esay. And so ye see now why God giveth this general rule to his people, that they must hold themselves to his pure and simple wil But for as much as men are naturally given to superstition, & seem to seek even wilfully to be beguiled: God here doth first withdraw us from all errors and abuses, & afterward giveth us a foundation whereon to stay & to be builded, that is to wit by herkning unto him, & by sticking to that which he saith. Thus are there here two principal reasons. The one is th● God correcteth the vanity that is in men, in that they rather give over themselves to cousinages & liings, than to the rightful truth. And thereupon he showeth after what manner they may be directed, giving them a remedy against all the wiles of Satan. For if a husbandman will have his seed to thrive, he must first till his ground: & if there come up any shrewd weeds, he must pull them up or cut them off. After the same manner doth God deal with us: to the intent his word may have entrance into us, and be received without any let; he riddeth us from all the evil & vice that is in us. For all our own seeking is to give ourselves to folly: & the devil is so wily & subtle, that he findeth means to attain to his purpose, because he knoweth that our minds are so fickle, that our whole seeking is to be beguiled. Therefore let us mark well that God's meaning in this place, was to hold his people in obedience to his word, that was the mark he shot at. And moreover because we be forepossessed with the said frowardness, so as none of us can forbear to hearken to leasings, but our wits are so shettle that we be still hearkening after this & that, delighting in fond curiosities & speculations that are nothing worth; & serve to no purpose but to trouble our minds about vain and unprofitable things: therefore here our Lord turneth those that are his from all things that may corrupt them and withdraw them from his truth. In respect whereof he saith here in effect, That if we will be his people, we must not be entangled neither in Sorcery, nor in Soothsaying, nor in Witchcraft, nor in conjurings of the dead, nor in calling up of familiar Spirits: but all these things must be rid away from us, or else he will disclaim us and utterly forsake us. Mark that for one point.  
As touching these several sorts, we will treat of them another time: for the time will not suffer to speak of them all as now. And therefore in the mean season, let it suffice us to see whereunto God had an eye, & whereat he aimed. Let this then be one point: that if we will be the true disciples of our God, and receive benefit by his word, to be taught as becometh us: we must put away all wicked superstitions, & all abuses whereunto the world is given, & wherewith we also should be bewitched, if the remedy thereof withdrew us not therefrom. And because we be too much given to custom, in so much that if a thing be once in use, we think it to be lawful: God telleth us expressly that we must not set our minds upon such cloakings, for they will stand us in no stead. Therefore whereas we see the whole world embrewed with errors, so as Satan hath his full scope to deceive both great & small: let us not run after them. For it will not serve us for excuse, to shield ourselves under the greatness of the multitude, or to say, Every man believeth so: I see the wisest folk do so. Well may we allege such things; but our Lord telleth us that we must not yield ourselves after such manner unto men, that he should not always be preferred before them, and bear chief sway, and be regarded of us though we were enticed away by all the examples of the world.  
This thing is touched expressly by Moses in that he sayeth, True it is that when ye be come into the Land which ye shall possess, ye shall find it to be as a common Law, and that men have so done: but yet must ye not think that God alloweth it ever the more, or that he is contented with it. For the world shall be condemned: and though all men were stained with some one kind of crime; yet will not God forego his office of judge, nor be overcome by any multitude be it never so great. And therefore let us remember first of all, that if we will offer our selves to God to be his scholars; we must not entangle ourselves in the vanities that reign in this world, but we must yield ourselves wholly unto him with a simple and right meaning mind, so as nothing may stop the entering of his word into us & our receiving thereof, but that it may have full authority to the uttermost. That is the first point.  
The second point is, that we must not pass what the world doth, or how other men behave themselves. For God will have us for all that, to frame ourselves according to his word. And although we see nothing but rebellion here beneath: yet must we do him the honour to submit ourselves to him. For it is not enough for us to worship him Ceremonially: the chief point is that his word do so reign, as it be a bridle to hold us back, and that our life be framed altogether thereafter. And although this was so straightly commanded: yet we see how the clean contrary came to pass. Wherein we see a fair mirror of man's wickedness and unthankfulness. For albeit that God do show him the right way; yet doth he go astray still. Ye see how the jews had warning enough that they should not corrupt themselves with the abominations of the heathen; God showed them wherewith they ought to have contented themselves and whereon to have stayed; namely that they ought to have learned at his own mouth: he gave them his law, and he raised them up prophets: and yet for all that they ceased not to go foully astray, & to have itching ears, and to be inquisitive of this & that. And that was the cause why sorceries and enchantments, Conjurations of the dead, and such other like things reigned among them: insomuch that in the time of the prophet Esay, we see there were very few folk that followed the law of God. 
Esa. ●●●.  Lo here am I, (saith the prophet,) and those whom God hath given unto me. What? had he any great company with him? No. But contrariwise he saith, that they were hated, and that they were pointed at with men's fingers, as if they had been monsters against nature. And those that did so, would needs be counted wiser than all other men, like as the Papists upbraid us nowadays, that we will needs make a new world, & require a reformation alone by ourselves, by reason whereof we be schismatics: & even so was it in the time of the prophet Esay, as he declareth in his eight chapter. Yet notwithstanding he forbeareth not to utter this sentence, & to confirm the same, saying: If any man go about to turn you away to familiars, and to conjuring of the dead, hold you yourselves to the things that your God hath delivered you. Ought not he to reign both over the quick and dead, and to be obeyed of all? Yes: and therefore hold you to his law and to his testimonies. And if the people speak against them; it is because they have no light. But let the blind go on into decay & destruction, seeing they cannot be held back: & in the mean while hold you yourselves to the simplicity of the doctrine. And for this cause it is said to the Prophet Esay; Seal up the Testimony of God, & let it be unto you as a letter that is closed up, seeing there is nothing but unbelief everywhere. And yet for all that, cease not to hold you still to it quietly and obediently.  
Now if this fell out in old time among the jews: needs must we find the like nowadaiss, as is showed by the Apostle in the Epistle to the Hebrews, 
Hebr. 2.13.  who apply this text to the reign of our Lord jesus Christ, & to the state of the Christian Church. Then if they which were desirous to have served God purely were abhorred; & that not of the heathen but of such as named themselves the Church of God: it becometh us nowadays to bear it patiently, if the world not only look awry upon us, but also hold us for accursed. Yet notwithstanding, we may well defy the Papists with all their pride and devilish overweening, sith we see them to be backsliders & to have forsaken God; & (as much as in them lieth) to have renounced their baptism. Let us learn to hold ourselves to the law. And although God's truth be not received; yet let us keep it still as a letter closed up, & as a treasure laid up in store. And when we see all other men wander away, some after superstitions, & some after errors: let us assure ourselves that the way is infallible, so we harken to our God, and endeavour to behave ourselves according to his will, & we cannot miss the way, it is so certain, as Moses saith hereafter: This is the way, 
Deut 30.19 & Esa. 30.24.  walk therein. But for the better understanding hereof, let us mark the words that are set down here. The people (saith he) whose land you must possess, are imbrued with many lies & abuses: but you shall not do so; especially if we will be taken for God's flock, & accounted for his household folk; we must be separated from all the rest of the world. Let us learn then that our faith must not waver, nor wander after our eyes: but we must settle our sight & all our senses upon that which God telleth us. Though we saw a thousand stumblingblocks to dazzle our eyes withal, yea & to put us to trouble: yet must we yield such authority to God's word, that it may hold us still in awe. They then that run gadding at the sight of this example or that example, do well show that they were never thoroughly grounded upon the word of God. And therefore this saying is of great importance, when God setteth the things which he uttereth with his mouth, as a counterpeise against all things that are to be seen in the world. As if he should say, Must I be laid in the balance against men, that when I have commanded them to demean themselves thus or thus, my authority should be diminished and doubted of, & it might come in question whether my word ought to take place or no? Were it not a turning of all upside down? Can there be any greater or ouglier confusion, than to compare the creature with me? What are men? There is nothing in them but blindness & beastliness. Yea & when they think themselves wisest; then are they the most fools: & their advancing of themselves against me is stark madness: & yet must my word be defaced for their pleasure? Then let us mark well, that it is not for us to follow men's customs; nor to esteem the more of things for that they have had their free scope, when God turneth us from them & saith, Ye shall not do so. For why? It is good reason that we should separate ourselves from those whom God hath not enlightened. It is no marvel though men trip & stumble & go astray over all the fields like silly beasts. For it is said that in this world we be as in the dark; 
Eph. 4.18. 1. Cor. 2.14.  & therewithal it is said also, that there is nothing but stark ignorance in us, and that we comprehend not the things that concern God. Therefore when we want God's word, we be as in an irksome dungeon. And so forasmuch as God granteth not the grace and privilege to all men, to have the lamp of his word & truth lighted up unto them to guide them withal: we ought not to wonder though we see them go astray, but rather to make our benefit of the good that God offereth unto us, and to hold us altogether to his word when it is given unto us.  
And now he telleth them the cause why they should not do so. For your God (saith Moses) will raise you up a Prophet, and him you shall obey. If we were but simply forbidden to give ourselves to superstition, sorcery, and all other abuses: that were not enough. For we should be still in unquietness, and every man might justly demand, yea, but what will God have us then to do? For he forbiddeth us to have any superstition among us, and yet in the mean while he leaveth us in uncertainty, so as the state of the heathen & unbelievers is better than ours. After that manner might a man have replied: But our Lord hath provided well for it. For he saith, whereas I call you back from all abuses & errors, it is not to leave you in perplexity & trouble, so as ye should not know on which side to turn you: but I give you my word, & that is the thing which you must take heed unto. And if God's truth content us not: what an unthankfulness is it? We see then now that the thing whereby God will put a difference between us and the Infidels, is that we must have his word for our guide, to rule ourselves thereby: & therewithal we must let the world run at rovers, forasmuch as they have no other doctrine to ground upon, but their own opinion, or the folly of other men. And so when one blind man leads another, he himself stumbleth first, & all the rest follow him. As for us, seeing we have God for our Master and teacher, let us hold ourselves contented therewith. 
Matt. 15.14.   
And let us mark hereby, that it is unpossible for men to be withdrawn from errors, unless they have God's word. In deed a great sort can well enough mock at the great number of follies which they see: as for example, ye shall see many worldlings nowadays which will condemn the abuses & fond toys that are in the Popedom, & lustily reject them: but yet for all that, they stand upon never the better ground themselves, neither have they any settledness or root. And if they be not stained with the errors which they condemn: they have others as bad or worse. For many of them be stark A theistes, that is to say without Religion and without fear of God, whose shame must needs be discovered at length, and God must needs give them up to a lewd mind, that even young children may laugh at their beastliness. And whence cometh that? Even of this (as I said afore) that we shall never have any certain rule, until God have taught us. And that is a point well worthy to be noted. For first, we need not to be troubled at the impediments which hinder many men to come to the Gospel in these days, when they see the whole world in a manner wilfully bend to superstition: for seeing that God's word beareth no sway among them, what shall a man say, but that blind folk may well enough wander in darkness? Again, we see the singular yea & inestimable benefit which God vouchsafeth upon us, when he giveth us his word, and apply it to us for our soul health. For it is the only mean to draw us out of the bottomless pit. So long as we be in this world, we be hemmed in with so many temptations of the devil, as can not be numbered: & the world itself may well be likened to a maze, so as we cannot step one pace without danger of falling down headlong to break our necks: from the which there is none other mean to preserve us but God's word. Seeing then that he vouchsafeth to look mercifully upon us, & to open his holy mouth to show us the way of salvation: how may we excuse ourselves, if we vouchsafe not to come unto him? So then, let us learn to embrace this treasure which is offered us, & to yield due reverence to God's doctrine, after we have once known what it bringeth us, and how much it is for our behoof. And finally let us bear in mind that by this text where our Lord telleth us that he will raise us up a Prophet, he doth us to wit that we shallbe delivered from all errors, if we receive his word to frame ourselves thereafter.  
And hereby we be done to understand, that all such as in these days do make none account of the Gospel, are well worthy to err: of which sort a man shall see many nowadays, which shut their eyes and stop their ears when God is so gracious as to draw them to him. They have the means whereby to yield themselves into the way of salvation, & they play the deaf & blind folks wilfully & wittingly: & therefore is it meet that such folk should perish. For inasmuch as they reject God's grace whereby they might have been saved, & which could not be sufficiently esteemed of: must he not needs be revenged of their spitefulness, in that they be so froward as to trample the word so under their feet, which served to have delivered them from the gulfs of hell? Mark that for one point.  
And therewithal let us mark on our side, that seeing God teacheth us, it ought to be a sufficient arming of us against all errors and all vain fancies; in so much that although the devil lay his snares for us, yet shall he not be able to catch us as long as we harken to our God, and yield him the dutiful obedience which he deserveth at our hands, & which we own unto him. And for the same cause doth S. Paul say expressly, that if we have the doctrine of the Gospel thoroughly printed in our hearts, 
Eph. 4.14.  we shall no more be led to dance after other men's pipes, nor play the young children which are easily deceived. Ye see then that God's truth is invincible. And when we receive it by true faith, then are we armed with the spiritual sword. 
Eph. 6.17.  For it is not for nought that that title is given to God's word. We cannot be exempted from being assailed by the devil, 
Matt. 4. ●.  for even our Lord jesus Christ himself passed through that battle. But yet howsoever the world go, we shall have wherewith to resist Satan, & all his wiles, so we receive God's word and stick to it.  
And by the way let us mark, that whereas Moses saith that God will raise up a Prophet: he speaketh of the continual order which God intended to 'stablish in his Church, which shall endure to the worlds end. For had there been no more but the once publishing of the Law, truly it had been enough to make folk unexcusable whensoever they had turned from it: but yet had it not been a sufficient mean to hold them to it, specially considering the frailty of men, how they slip away like water and vanish away out of hand, chiefly when the case concerneth the accepting of any goodness. Therefore if God had done no more but published his Law, truly men ought to have submitted themselves to it, and to hold themselves as in captivity thereunto: but yet we see such was men's feebleness and unconstancy, that they would have turned away from it by and by. God therefore vouchsafed to add a second help, as if he should put to a double bond, saying that he will raise up Prophets from time to time, among the people. As if he should say, True it is that I have declared my will unto you fully in my law: but yet will I send you expounders of the doctrine and maintainers thereof, which shall be as keepers thereof, that it perish not, ne be buried, nor be corrupted with false interpretations. So shall there always be Prophets. This doth us to understand, that God hath not only once uttered his will unto us, but also that he hath sent us teachers from time to time to keep his Church in obedience, and by their means to make his word to be understood. And so we have to gather that the Church cannot stand without teaching, and that it is not enough for men to read the holy Scripture: for if God had known it to have been sufficient for us, he would have gone no further. But it is his will that there should be teachers to speak daily in his name, as instruments of his spirit, and (to be short) as his own mouth. If this be not superfluous; we may conclude thereupon, that where no doctrine is preached in God's name, there is no Church. And thereby we see the desolation that is in the Popedom. True it is that their hypocrites preach now and then: but for as much as they disguise themselves, yea and even falsify & corrupt all good doctrine: all that they do is but abomination. Again, we know that those which bear the name of Bishops & Prelates in the Popedom, are but Idols and dumb pictures. For to what end hath God set this order and policy among his people, but that his word should be heard, and that it should be sounded out with a loud and clear voice, so as both great and small may be taught by it, and by that means submit themselves thereto, according to this saying, that his word is his Kingly Sceptre or Mace wherewith he intendeth to govern us? 
〈◊〉. 110.2. 〈◊〉. 2. ●.  So then let us know that if we will be known and reckoned to be of God's church, and have him to dwell among us: his word must be preached to us, and we must not think it enough to have the holy Scripture, unless we have teachers also to bring us back to the things that are written, & to give us the understanding of them, & to apply them to our use. That is the thing which is showed us in this text. Now I told you that this served not for the people of old time only; but that it belongeth to us also; and we see it in as much as the same text is applied by the Apostles to our Lord jesus Christ. 
Act. 3.18.  The Apostles intending to show that jesus Christ was sent of God his father with full commission to govern us, and that it is he to whom we must give ear: say it is written that God will raise up a Prophet. Howbeit I have told you already, that this place speaketh not of one Prophet alone, but of many, and of their continual succession. How will that agree? Very well. For in as much as God had promised his people, not to leave them destitute, nor unprovided: it is to be considered now, whether the same hath been performed or no. True it is that there were Prophets sometime more and sometime fewer. It is said of the time of Samuel that is to wit of his childhood; 
1. Sam. 3.1.  that God's word was very precious that is to say: very rare. And why? It was a punishment of God, according as he threateneth by his Prophet Amos, 
Amos. 8.11.  that he would send a dearth, not of bread and other victuals, but of hearing the truth, and of the doctrine of salvation. The israelites then were sometimes as good as bereft of the thing that had been promised them: but yet not so utterly that God had no Prophets at all. And after that manner did he encounter the malice and stubbornness of that people; in so much that although the Prophets were rejected, yea & cruelly murdered: Yet notwithstanding he ceased not to maintain his promise still, even to the coming of jesus Christ. In deed there was a certain intermission, to the end that the people should be moved with the greater desire to receive this great and chief Prophet that was promised them. For we see there were no more Prophets in Israel after the time of Zacharie and Aggeus. And had God for all that disappointed them? What was become of this prophesy of Moseses? It is said expressly by Malachy, 
Mal. 4.4.  Call to mind the Law that was given you on Horeb. As if he should say, Sirs, look to yourselves, for ye have the perfect wisdom, which is contained in God's Law, and therewith ye have had prophets also, which have expounded the same unto you faithfully. Hitherto God hath ever performed his promise towards you: & now henceforth he sendeth you back again to his law. To what end? He addeth the reason. Behold (saith he) I will send mine Angel before my face, (that is to wit, john Baptist:) and when he hath made ready the way, then will I come, & therefore look that ye obey me. For else I must be feign to smite men, & all that withstand me must needs be beaten down. This text showeth how God promised Prophets, & yet notwithstanding had an eye to our Lord jesus Christ, at whom the final conclusion & the perfect working of all the prophecies amed. Yea & this was so common a thing among the jews, that even the wretched harlot of Samaria could say, that when Messiah came, he should teach us all things. 
john 4.25.  Not only the jews, but also the Samaritans who had but a kind of shadow of the law, & were but as Apes, knew it was the office of the Redeemer to give full knowledge of the things that were requisite for the salvation of the world. Not without cause therefore is this text applied to the person of God's son, forsomuch as the Prophets took their end in him, 
Matt. 11.13. Luke 16.16.  & he hath made a perfect conclusion of all. And our Lord jesus Christ spoke not three years & a half, to the intent to hold his peace after: but he will have his Gospel to be preached with a loud & clear voice, and that those whom he hath ordained Ministers in his Church, should be as trumpets. According whereto we hear how it is said, that his Gospel must be preached over all the world. 
Matt. 28.19.  And he limits no short time to it, but will have it done to the worlds end. Sith it is so, we see (as I have touched before) that Gods setting of this continual order in his Church, was not for the jews only, but also for us, so that although we hear his word, & have it preached unto us daily, & yet we be not disposed to learn as at his mouth: he shaketh us off, & banisheth us out of his kingdom, & we be not worthy to be reckoned in the number of his servants. Thus ye see what we have to mark.  
But now forasmuch as this text is referred to our Lord jesus Christ, & the Prophets that were raised up afore, were inferiors to him & but his members: we must know also that those that bear the office of shepherds in his Church nowadays, are in the same degree that the Prophets were, to wit; compared to jesus Christ, inferior unto him. True it is that they be preferred far before the Prophets, 
Mat. 11.11.  as in respect that the Gospel is a higher and excellenter matter than any was under the shadows of the law. But yet forasmuch as jesus Christ is the head of all; he alone is to be acknowledged for Master of the household, as the Apostle speaketh of him when he compareth him with Moses. 
Hebr. 3.5.6.  Seeing it is so then, let us mark that every doctrine is as it were excommunicated, if it respect not jesus Christ. In deed there are many Prophets and teachers: but yet must jesus Christ overrule all; all that is expounded must come from him; he must have all pre-eminence; that the thing which the heavenly father hath spoken may be performed, namely, This is my well-beloved son, 
Matt. 17.5.  hear ye him. This is not spoken of any man, but only of the only Son of God himself. And therefore let us learn, that wheresoever there are Pastors or shepherds, the bridle is not laid lose in their necks to set forth what they think good: but they be tied to this condition, that our Lord jesus must always be their Master, and alonely be heard, so as nothing be set forth but in his name, and that truly. Rightly saith Moses, ye shall obey the Prophet. As how? not that they have the authority to bind the Church & to bring it into bondage: for (as S. Peter showeth in his first Canonical Epistle,) it behoved the Prophets to speak by the spirit of our Lord jesus Christ. 
1. Pet. 1.11.  And in the same respect also doth S. Paul say, that it was he which led & governed the people [in the wilderness.] Although Moses bore the countenance, yet was it jesus Christ that bare the sway. Now I pray you, if a man take more authority upon him than Moses had, & advance himself above him: what should a man say to it? Moses and all the Prophets are but underlings, to the end that jesus Christ might speak: And seeing that the Son of God is come, is it reason that men should put forth their own dreams and dotages, & that jesus Christ should hold his peace? But the Popish Religion tendeth to none other end, than to put jesus Christ to silence. The Pope boasteth himself to be his vicar. But howsoever the case stand, he will needs make laws at his own pleasure: he will needs make new articles of faith: to be short, the Gospel is but an Apsie, if we believe the Pope: and the dotages that he hath devised, are the full perfection of all. For behold, they have not been ashamed to say, that the things which the Popes and their Counsels have decreed, and all their gewgaws, filth, and pelting trash, (which yet notwithstanding are but devilish abominations to pervert the service of God:) are the things which the Apostles could not bear away, when jesus Christ said unto them, I have many things to say unto you, 
john 16.12.  but ye cannot carry them away as now. And what things be they? O they be the high Mysteries which the Pope devised above the Gospel. Like as Mahomet saith that his Alcoran is the sovereign wisdom: so saith the Pope of his own decrees: For they be the two horns of Antichrist. Sith it is so, do we not see that we cannot in any wise cleave to the Pope but by renouncing jesus Christ? Then let us bear well in mind, that seeing it is Gods will to exalt his only son after that fashion: surely he will have us to look unto him, and that all doctrine be referred unto him, and do concern him, so as we must conclude that all such as will not speak in the Church, must utter nothing but that which they have learned in the school of this great schoolmaster. According whereunto he hath given this commission to his Apostles, Preach the things which ye have learned of me. 
Matt. 1●. 1●. john 16.13.  Again, when he promiseth them the holy Ghost, he saith, he shall teach ye all the things which ye have hard of me. He sendeth them not there to a new doctrine; but saith that they shall have understanding of the things which they knew not by reason of their rudeness. That is the thing which we have to remember in that God attributeth the sovereign authority to his son by name, and will have all Prophets to be under that head, as well whom he had raised up afore, as those whom he hath set up in these days in his Church, so as this order must be kept, that he only do speak, and that all others which open their mouths, serve but to deal forth the things purely which they shall have received at his hand.  
But by the way, let us also weigh this speech where it is said, Ye shall hearken unto him. For as God showeth himself free-hearted; not minding to forsake his Church, but to provide the things which he knoweth to belong to the welfare thereof: so is it good reason that we on the otherside should not despise the benefit that he offereth us, and imparteth unto us. Hear of his own free goodness he bindeth himself to us in saying: I will raise you up a Prophet. And on the other part he exacteth a covenant, in commanding us to receive that benefit as it deserveth, & to make our profit of it. Therefore see that you obey. Wherefore let us mark, that when God hath alured us to him so gently and after so fatherly manner, that he is ready to speak to us as it were mouth to mouth: he will not have us to give him deaf ear, or to run gadding away, and to despise or mock him. It is not for us to think that God will bear such unthankfulness and contempt of his word: for the revenge thereof will be horrible as shall be declared in due place. But in the mean while let us go willingly to our Lord jesus Christ, who is sent unto us in the name of God his father, & protesteth that he will reach us his hand to lead us to endless salvation. Therefore let us hear him, not only to say, it is true that he speaketh; but also to give our hearts unto him. For the hearing that he requireth, is that all wisdom be beaten down, so as men be not puffed up with vain selfweening, as if they would say, I will do what I list: but that we harken to our master which is given us from heaven, and that all our affections be subdued to him, and that our lust be overcropped when they would carry us here and there; so as jesus Christ may reign howsoever the world goeth, and that both great and small may know how that to them it is that God speaketh. For as touching the great o●es, it is said unto them in the second Psalm, Kiss the Son ye kings and Princes of the earth: 
Psal. 2.12.  do homage to the son of God whom he hath sent unto you. Now if our Lord will have all highness to stoop after that fashion under the sovereign dominion of our Lord jesus Christ: (accordingly also as S. Paul saith, that the preaching of the Gospel serveth to pull down all loftiness that will needs be exalted: 
1. Cor. 10.5. ) what shall become of these wretched worms, when they disdain to receive the Gospel obediently?  
Let us mark then that here is no exception, and that God's intent is to bring all the world to his lure. For if it be so that the Angels must worship jesus Christ, and reverence his Gospel: seeing than that we be but creatures, not only mortal, but also flightful, and such as have nothing in them but corruption: what should we do when our Lord is so gracious to us, as not only to raise up men to speak to us in his name, but also to send us his only son, by whom the doctrine is so authorised, as it cannot be doubted of any more. Seeing we be at that point, what should we do but resort to our God, forsaking all things that may hinder our obedience towards him, yea and even our own wits, lusts, and affections every eachone? Having laid all those things down and having subdued them, let us come to the thing that is told us here: which is, that we must obey the Prophets. Also let us not provoke our god to anger by using such shameless hypocrisy as to say, O, I will obey God, as we see a number of the Papists do which say, tush, I am a good Catholic. And even among us (without going any further) how many are there to be found which boast themselves like shameless harlots, As for me I would have the gospel, and yet for all that, they can find in their hearts to spit at it? But we must not think that God accepteth such Protestations, unless we desire unfeignedly to be governed by his hand, For the doing whereof let us understand that there is but only one mean, which is to obey God's word. For he separateth not his majesty from that declaration of his righteousness and justice which he hath set forth unto us. 
2. Cor. 3.13 4.4.  The things that are contained in the law, the Prophets and the Gospel, are his lively Image. Will we then obey our God and be subject to him? Let us go to that which he declareth, & there show the obedience which we own him. And sith he showeth himself so gracious and free-hearted towards us as to call us to our salvation: let us also on our side answer him again.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to make us so to feel them, as we may with true repentance seek to be reform by his holy spirit, that we may follow his holy commandments, and also that it may please him to bear with us & to bury all our offences, until he have clothed us with his own righteousness, and rid us of all the imperfections wherewith we be now environed. And so let us all say, Almighty God heavenly father, etc.   

On Monday the ij. of December. 1555. The Cix. Sermon which is the third upon the eighteenth Chapter.  
10.11.12.13.14.15. There shall not any be found among you, etc.  
WE have seen how our Lord, to make his word prevail among the jews, hath willed them to put away all superstitions from among them. For in very deed the truth of God cannot be coupled with satins lies & corruptions: we must be either altogether the ones or altogether the others. Also I have declared unto you, that this order of Preaching God's word, must be observed to the worlds end. In doing whereof I have reserved hitherto the declaring of the several sorts of the superstitions that are set down here: First of all it is said That the jews must not make their children to pass through the fire. And that may be taken two ways. For we know they were carried away with such rage, that they burned their children in sacrifice, & that was a terrible thing. But ye may see how foolish the devotion of men is, when they estrange themselves from God. Needs must they be bereft of all human sense, and needs must the devil possess them & drive them into such fury as is horrible to all men. Yet notwithstanding, this mischief befell among the jews, that they sacrificed their children to Moloch. But there was yet an other fashion of making their children to go through the fire, whereof Moses doth rather speak in this place, according to the observing thereof among the heathen. They termed it a manner of purging or cleansing when they used such Ceremonies. As for example, there have remained some remnant thereof in the Popedom, in their Bonfires on Midsummer night. They had such a kind of witchery as they did bear themselves in hand, that it was a kind of purging to go take the air of that holy fire (as they esteemed it) in going about it. But our Lord putteth such superstitions among the number of enchantments. Likewise the Papists have their holy water: and what else is that than a kind of cleansing invented by themselves to set against the blood of our Lord jesus Christ, and against Baptism, which is the true sign thereof? Then let us mark well that here our Lord condemneth all manner of purgings or cleansing which men devise of their own brain, when they will be cleansed by any other mean than he hath ordained, which is, by the only sacrifice of our Lord jesus Christ, and by receiving the records and assurances of the same by the Sacraments. True it is that the Sacraments of themselves have not this power in them to make men clean: it is not the water of baptism that washeth away our sins before God: but it is a figure that putteth us in mind of the truth and substance, which sealeth in us the thing that was brought to pass by the death and passion of our Lord jesus Christ. Thus much concerning this one point, that here our lords meaning is that men should not invent means or fashions of purging themselves, but be contented with that which he hath ordained in his law.  
Also he speaketh of such as have regard of the flying of birds, and observe times. Although it be lawful for us to mark the courses of the times according to the stars: yet is it a cursed superstition well worthy to be condemned, when we go beyond the order of nature. The measuring of the year by the course of the Sun is according to God's rule. So likewise is the measuring of the months by the course of the moon, and the observing of the other things which God hath set in all the planets and stars. For it is not said for nought that God hath ordained the Sun and the Moon to do us service: but yet therewithal they have a kind of government over the day and the night: and thereof springeth the difference of times, as is said thereof. Then if men hold themselves within those bounds, no evil will come of it: but if they range without them, and fall to inventing of other things beyond the ordinary course of nature: than it is devilish superstition, like as that is which men call judicial Astrology. For there are a great sort of fantastical persons nowadays, which will take upon them to tell men's fortunes by the disposition of the Stars. Such a one (say they) shall come to such an end: or else if he take his journey on such a day, such a thing shall betide him, because such a planet reigneth and hath his aspect to the tail of such a one. Again if a man be borne under such an aspect, then must he die after such a sort. When men invent things after this fashion beyond God's limitation, they be but devilish devices to corrupt the order of nature. Therefore let us mark well that here Moses forbiddeth all such divinations as are made upon the time: not meaning but that we should have respect of winter and summer, that we should sow and reap, that we should dress our vines according to the season of the Moons, and as we see that opportunity will serve best: For otherwise it were an utter undoing of all things, and an abolishing of the order that God hath set. But his meaning is that men should not through their fond and wicked desires, pass the bounds which God hath appointed. So then let us keep ourselves to this plainness that God hath set down.  
Moreover, whereas he speaketh of Divination by the flight of birds: It was too common a vice among the heathen, as I said afore. When they were to take any thing in hand, they went gazing abroad in the air, and they might not conclude upon any thing, till they had seen some bird flying. And there were three o● four of them, or if they came from the East or the North, they took them by & by for signs: and that was a cursed kind of divination. For why? we must hold it for a general rule, that we mar all when we draw God's creatures to any other use than he hath ordained them unto. Let us mark (say I) after what manner God will have his creatures to be used. For as soon as we turn from that point, such disguising of his works is a cursed corruption of them. God hath not created the birds to speak unto us by their flying from one place to another, nor to the end that we should make account whether there be four or five of them, or take their flying out of this coast or that coast to be a token of evil luck. These are stark witcheries, forged by men out of their own fond curiosity, and blown into their ears by Satan. And therefore let us not marvel though our Lord have forbidden us such things: for as soon as we happen to be embrewed with such superstitions and follies, we must needs be turned away from God's truth. Yea and there followeth just punishment upon such curious persons, so as they be ever doubtful & in perplexity.  
For in as much as they resort to dead creatures, or to such creatures as have no reason nor understanding; they must needs be always uncertain. But if we fear our God; we shallbe sure of all things. The fear of God is the best hold that we can have. 
Psal. 33.1.  I mean such a reverend fear of GOD, as therewithal we take him for our father. For if we be aghast at him, we shall still be in never the less anguish & unquietness. But if we submit ourselves to God for love; surely his protection shall avail us to rest upon, so as we may defy Satan and all that he practiseth against us. On the contrary part, when we fear not God, we shall be afraid both of the birds and of the beasts, of the wind and of the rain, of the Sun and of the Moon, of the earth and of the heaven; and to be short, even our own shadows (as men say) shall make us afraid. And as for them which submit themselves to the Sun and Moon, and make Idols of them as though they had dominion over us: all such do show in deed that they have no fear of God in them, and therefore needs must they be carried away anew. And that is the cause why the Prophet jeremy expressly forbiddeth us to be afraid of the signs of the heaven, 
jer. 10.2.  at leastwise according to the enchantments which the Infidels have invented, as is said already. For if we be afraid of them after the manner, we bereave God of his dominion, and impart it to the Stars and other dead creatures. But God will have the Sun & the Moon to give us light, and to do us service with their natural use, (as the Sun to heat the earth, & the Moon and the Stars to give their influences:) I say he will have all these so to keep their natures and proprieties; as that he himself alone be the governor notwithstanding. For when we imagine that the Sun or the Moon have such power over us, that we cannot go one step without they bring us some misadventure or prosperity by their aspects towards us: is not God himself so much debaced? Yes verily. If it be said that God worketh by his creatures: that is true: but yet will he not do it after that fashion. We must have an eye to the mean which he hath held, and we must not go beyond that. And therefore as many as rend God's dominion in pieces and impart it so to the lifeless creatures, are stark mad, and it is good reason that they should always be as men in a trance or affrighted, & not know where to become. Wherefore let us learn to put ourselves in such wise under the hand & guiding of our God: as we fall not to passing beyond the course of nature. That is the thing which we have to remember here.  
As touching the other kinds, indeed a man might distinguish them, as many have laboured to do: but it is enough for us to understand that here is mention made of Enchanters, Sorceress, Calkers▪ workers with Familiars, and of such as ask counsel as the dead. As concerning Enchanters▪ they be not these jugglers that blear men's eyes with slight of hand, and make men believe they do the things which they do not: but the devil hath such dominion over the unbelievers, that although a thing be not done in very deed; yet the illusion is such, as makes men believe they see that which they see not. And so it is a kind of Enchantment, that is to say of devilish illusion, when a man shall be made to think that one is transformed into a wolf, or that he sees then shape of a thing that hath no substance or truth indeed. Now it is demanded whether such things can be done or no. And why not? we have an example in Pharaoes' sorcerers, 
●●od. ●. 7.  who made frogs to come up as well as Moses did: not that the devil hath any thing in his own power: for we must not imagine that he can fight against God to do aught whether he will or no: we know he is under God's hand, & can do nothing without leave or licence. He may well attempt much, but yet can he not stir one finger, as ye would say. And hereof we have example evident enough in job: 
job. 1.6.  for we see that the devil is there among the Angels, that is to say, that he is feign to come yield an account before God's seat, and to have leave of him, and to be admitted. As much is said when God will have Achab to be beguiled for his Idolatry. 
1. Kin. 32 21.  Ye see then how the scripture showeth that the devil hath not a several dominion by himself, as though he could attempt any thing against God. But yet by permission he may indeed trouble the air, and also do other things, after which manner God is said to send tempests & hails. And by whom doth he it? 
Psal. 78.49.  By the wicked Angels. For he speaketh not there of the heavenly Angels, but of the devils by name, which execute God's vengeance upon men. And therefore let us mark, that (as experience also showeth) the devils may work many such illusions by enchantments. And truly such things are not done but in the dark. For so long as we be enlightened by GOD, we need not fear that a man shall seem a wolf to us, or that such trishtrash shall get the upper hand of us. But if we be faithless, it is a just reward for our quenching of the light that should have shone into us, & of our turning of our backs unto God. And when we will not be ruled by him, then discern we no more between white and black, but men seem unto us to be wolves, and all things are out of order, & that justly. Therefore whereas here is mention made of such as mishap things by their enchantments: Let us note that the law is not superfluous. For sith the case standeth so, it is to be concluded that such things may befall, as whereof we have examples.  
But yet for all that, it is abominable before God: and so likewise are Soothsayers. It is a question whether it be possible for man to foretell of things, for it is God's office to foreknow things to come: and how then may it belong to the devil? Sure it is (as saith the prophet Esay) that idols can foresee nothing. 
Esa. 41.23.  And as for Satan, he must always needs be the father of lies, & deceive all such as ask counsel of him. Yet notwithstanding God doth now & then suffer satan to tell of things to come, and that is for the more hardening of such as will not obey the truth, 
2. Thess. 2.11 12. Deut. 13.3.  (as we have seen by example in the thirteenth chapter) & it hath been treated of partly already. Yet notwithstanding it is true also, that soothsayers do lie most commonly, and by that means our Lord deludeth them that seek counsel of satan after the fashion. And beside let us not think it strange, though enchanters, soothsayers, & such other like do now & then tell of things to come: for it is gods just sufferance, to the intent they should be the deeplier plunged in error. For as much as they would needs be willingly deceived▪ he letteth them be so, that they may perish. Thus ye see why the law was made concerning such as divine of things to come. Also he speaketh of Sorcerers: And this sort containeth many things: For what a sin is it, that men should forsake God, and give themselves over to Satan? Must they not needs fall into horrible confusion? Yes: For after Satan hath once possessed us and stopped our eyes, and that God hath withdrawn his light from us, so as we be destitute of his holy spirit, and void of all reason: then follow infinite abuses without end or measure. And thereof come sorceries. Many incredible things are reported of Sorcerers. And truly when we hear them spoken of, we ought not only to mislike of them, but also be sorrowful in our hearts, yea & the very hairs of our heads ought to stand up thereat. But yet therewithal we must consider that they be revengements of God cast upon such as have forsaken him. And that the same may be a cause to hold us in awe and fear, let us learn not to tempt our God nor to play with him, sith we see men become so brutish after they be once turned away from the right path. Truly if there were no more but two or three examples hereof; yet might it well seem strange unto us. But we know that in all ages and in all Nation's Sorcery or witchcraft hath borne sway, yea and the more sway for the rejecting of God's truth. Insomuch that where men have once fallen to withstanding the truth & have disdained to be taught by the pure word of God; there have followed the more illusions of Satan, yea and the more excessive, which have also been the more manifest and grievous. And whereof cometh this, but of the cause which Saint Paul showeth us in his epistle to the Thessalonians? 
2. Thess. 2.11 12.  namely that such as will not obey the truth, are utterly perverted by leasings: and that thence forth the devil must needs work with the greater force, because God giveth him the bridle to carry men so away as they become ugly monsters. To be short, we must bear in mind, that whereas God speaketh to us of enchantments and sorceries, it is to hold us short under the obedience of his word, lest we should fall into such a maze as the wretched Infidels are in, yea and proceed so far as to wander quite away, when we have once forsaken his word. Therefore let us abide in this simplicity of obeying him and of submitting ourselves to his mouth.  
Also here is mention made of workers with Familiars. As touching the which, needs must Satan's illusions be horrible. But what? There have been of them in all ages, and we see a notable example thereof in king Saul when he went to the Witch. 
1. Sam. 28.7.  He as king had erst forbidden all enchantments and all kind of damnable crafts, and he had behaved himself virtuously in executing God's law. And yet in the end he became so wretched, that he fell to running after a Witch. And what was the cause thereof, but that he despised God? Whereupon in the end he fell into despair, and gave himself over altogether to Satan: which thing he showed full well. For if ye look advisedly into the matter, ye shall find that Satan's illusions do then get the upper hand of men, when their wits be amazed by reason of sorrowfulness that gnaweth them inwardly, & for that in steed of receiving some comfort of God's word, they be overwhelmed with such anguish, that they fall into utter despair. When doth Satan meet a man in some bodily shape, and tangle him in his snares? When a man is in some grief of mind, or in some hatred against his neighbour, or when a woman spiteth her husband. Well then, although such affections bear sway, yet doth not God by and by give Satan the bridle, to reign over men, until they be come to such extremity that they fall to chawing upon the bit, and become so wilful in their sorrow, that they fall into despair and will no more admit any comfort, but refuse all remembrance of GOD, and would that his name were buried: for there is the gate open to Satan, and he entereth to work his illusions, which a man is not able to withstand. Hereof we have a fair warning is Saul. For he had offended God, and therefore was to be bereft of his kingdom, because it was God's pleasure it should be so, and there was none other shift for him but to humble himself. But he would not do that. And when he saw there was no mean to appease God's displeasure, but that for all his flattering of Samuel, 
1. Sam. 15.27.28.  yet he availed so little thereby, that when he had rend the prophets Coat, the Prophet said unto him, even so will God rend the kingdom from thee: he cried out and flung himself out of his bounds, saying thus: What should I do more? Seeing that God hath forsaken me, I also on my side must forsake him. And what was the end hereof? He went after Witches. Whereas he had punished enchanters before; now he goeth to seek them. And what came of it? Samuel was showed him in a shape, that is to say in a shadow and imagination, so as he thought the Prophet to have been raised up again by means of the Witch. Sith we see it befell thus to such a king as God had chosen, and to whom he had given the sacred authority, till the kingdom of David were set up: what shall we say to it? Let us apply it to such instruction as I have touched already, to make us live in fear. For when men do feel themselves after that sort in evil, and wilfully shrink away from God: Satan must needs take possession of them, and then is there not any thing unpossible unto him. We shall hear incredible things reported of Witches, and we must not marvel though God execute so exceeding great vengeance. For when men have once turned their backs upon him, and forsaken him even of wilful malice: they must needs become stark beasts.  
Finally here is mention made of such as ask counsel of the dead. For it is not our Lords will that we should have any thing to do with the dead. Therefore they that use such conjurations, go about to pervert the whole order of nature. For do men what they can, yet can they not bring the living and the dead together: but the devil steps in betwixt them and pretendeth the persons of the dead, so as to outward seeming, the dead man himself appeareth (as was not long since rehearsed) whereas in very deed it is the devil that worketh such illusions. And therefore let us mark well, that seeing our Lord hath forbidden us to have to do with the dead, we cannot be deceived so long as we keep within our bounds, and attempt not any thing which we see not to be comprised within the order which he hath set. And thereby we see also, that all the things that ever have been said of the coming up again of dead men's ghosts, have been but sleights of satan: & when men have been beguiled by than, it was all one as if they had wilfully yielded themselves slaves to satan. And yet was it held for great devotion in Popery. The cause why they made pilgrimages, and Masses to be sung, yea and their feast of all souls to be kept once a year, was by reason of a Revelation or dream of some devout Monk that had an idle head. He heard the crying of deadman's souls: and thereupon the Papists concluded, that a solemn feast was to be kept for the dead, & such and such things were to be done for them. To be short, in that men have invented service for the dead in the Popedom, that was nothing else but mere witchery, even such as God disliketh in this text and utterly abhorreth. And all they that have their devotion after that fashion to pray for the dead, are witches and sorcerers: for they believe in Satan's enchantments in despite of God.  
And now let us mark that these things here are not noted as small & tolerable faults: but it is said expressly, that they be abominable before God, & that the people of Chanaan were to be rooted out for such crimes & misdeeds. Whereby we see that although other vices were to be pardoned, yet ought this to be punished and utterly rooted out. Therefore if we will be taken for God's people, let us see that we understand what this word Abomination betokeneth: namely that we must be very ware of sorceries, enchantments, & such other like things. And indeed we see how such things have ever been misliked, even among the heathen. How much soever witchcraft had reigned, yet was it a great thing for a man to have asked, is this well done? For every man would have said, How so? It is a monster: it is a shameful & cursed thing. After that manner did the heathen speak thereof. For it was Gods will that it should be so engraven in men's hearts, as it might be reproved even without the doctrine of the law. True it is that in Popery all are witches in their idolatries: for in the fifteenth of the first book of Samuel▪ 
1. S●. 15.23.  God cuppleth those two sins together: yea & I have told you already, that the service of the dead is a kind of witchcraft. Yet notwithstanding they always abhor the term, and utterly mislike thereof. And why? Because God hath suffered it to make them the more unexcusable. So then let us mark, that it is not for us to suffer either enchanters or witches among us. And if these be forbidden; we must understand therewithal, that all other kinds of Wisardrie are deadly crimes before God. And if judges & Magistrates do their duties, it is certain that they will no more bear with them than with murders. It seemeth a small fault to turn about the siue (as we term it in this country): but it is more worthy to be punished, than the flaying of a man quick. For why? It is an overthrowing of God's service, and a perverting of the order of nature. Were it not worthy of punishment and punishment again, if the order of nature should be confounded between men and bruit beasts? Were there any reason in so doing? And surely when men begin with such enchantments, it is certain that they fall into a deeper and dreadfuller dungeon, than if they give over their bodies to company with the bruit beasts. And yet we see the self same illusions to be wrought by satan upon all witches & sorcerers. And what is the original cause thereof, but that they be turned away from God's truth? Although there were no further evil in it than the attributing of God's office unto satan: yet were it a matter in no wise to be borne with. There is a thing concealed from me, & I would know it: yea, but God is not minded to discover it unto thee. That's no matter, I will find it out by some means or other though he say nay to it, yea I will have understanding of it by devilish illusion. Is it not a making of war against God, if this be suffered? So then let us mark, that if we will be taken for Christians; Witchcrafts, enchantments, & such other like things must be less borne with among us, than Robberies and murders.  
Also it ought to make indeed the hairs to stand up upon our heads, when it is said that the heathen which were never trained up in the law, were rooted out because of such things. For if God pardoned not th● infidels which never had any knowledge of his truth: what shall become of us that are so well warned, to whom God crieth aloud, that he will not suffer it, and that such abominations stink before him, and that we must be cleansed from them, or else he utterly disclaimeth us? I pray you shall we hope to be spared, when we lie still asleep, having such warning from heaven? God must first give over his office. Again, whereas it is set down here, first that God cannot away with such abominations, & secondly hath showed in effect what punishment shall ensue upon it, by rooting out those that rebelled not wilfully against him, but had ever been hardened in their superstitions, and never knew ne tasted of the good doctrine: seeing that such are rooted out for having to do with satan: it standeth us in hand to take the better heed, and to learn to withhold ourselves in such wise from all illusions and wiles, that if there be either sorrerer, witch, or wisarde among us, they be lively repressed. If there be a poisoner or a thief; every man runs upon him. For it is known that they be the common enemies of mankind which do so pervert all law, and endeavour to abolish all policy and order of nature. But these are much worse. For God hath commanded that his word should reign among us: and ought not every one of us to be diligent in preventing the mischief when the devil goeth about to overthrow all and to bring all things to horrible confusion? 
Esa. 2.3.4.  Verily it is not to be doubted but that because many superstitions are suffered, God also doth give Satan head, to overwhelm us altogether. woe worth them that have played the blind buzzards, and would see nothing, but have suffered the mischief to settle among us. For it must needs increase more and more, until it come to the top, and that we be so far and so deeply plunged in it, as it is unpossible for us to get out again. That is the thing which we have to remember upon this Text.  
And further let us mark well, that whereas Moses saith here, that the jews must not do so; but that they must give ear to God's Prophet: it is according to that which I have expounded already: namely that forasmuch as God hath given us so good a remedy by being taught at his mouth, it is good reason that we should hearken unto him. If we had no witness of Gods will it were half an excuse for us to allege, yea but should we know nothing? The Infidels have means to find out things by their illusions. True it is that they serve idols: but yet are they in better case than we be. After this manner might we speak. But our Lord telleth us, that we shall have teaching enough, if we list to hearken to his word. He addeth that he will raise up Prophets from among us. As if he should say unto us, Wretched men, seeing that I am so gracious to you as to condescend to your rudeness and infirmity, and to speak to you by the mouths of men: are ye not too too unthankful and malicious in turning away for my doctrine, to satins trash, so as ye can not find in your hearts to acquaint yourselves with the manner of teaching which I have chosen as fittest and convenientest for you? Then is it not superfluous that God saith here, that he will raise up a Prophet from among us which shall be one of our brethren. Indeed we could well find in our hearts that the Angels should come down from heaven to speak unto us: but our desiring thereof, springeth of a foolish lust. For as shall be showed more fully hereafter) the people of Israel having found by experience what it was to hear God's voice in his heavenly majesty: were so afraid, that they besought God to speak to them by the mouth of Moses. Now then, if the choice were put unto us, it is certain that we should ever find it best for us that God should speak unto us by the mouths of men. And it was known to be so: as we have seen heretofore, and as God himself avoweth there again, saying: I like well of the people's request, that there should be a mean betwixt them and me, and that there should be a man to bring them word from me in my name. And so here our Lord upbraideth men with their unthankfulness, in that they will not receive his word when it is brought them by the Prophets and teachers whom he hath appointed & placed in his Church. If he had said, I will send mine Angels; it had been much. But we see how men abuse even the heavenly revelations also. God therefore apply himself so much the more unto us, & cometh down one step lower unto us, in that he saith, I will raise you up a Prophet from among your brethren. Sith we see that God cometh so familiarly unto us, & speaketh with us as it were mouth to mouth: were we not worse than mad, if we should say I would that God would send me his Angels, I would he would work some miracles, I would he would send me some revelations, or raise me up the dead, & tell me some news of the things that are done in the other world? Needs must it be that we be driven by the devil, when we have so inordinate desires. For behold our God intendeth to teach us familiarly. After what manner? I will raise up men. Now seeing we be wont to be fellow like one with an other: what a prerogative doth he give us in applying himself so unto us? We be liars by nature, we be full of vanity: & yet doth God appoint us to be preachers of his word, and messengers of his unfallible truth: he appointeth men as his instruments to speak in his name.  
And so let us bear in mind, that when God granteth us the grace to have his word faithfully expounded unto us, and to have shepherds to teach us: it is such a privilege as aught well to hold us in such singleness of faith, that all curiosity be laid away among us, and none of us be led with fond desires, as they be which are ever seeking and never attain to the knowledge of the truth. 
●. Tim. 3.7.  Let us beware (I say) that we be not such questioners, and disputers of this and that: and let it suffice us to hear our God speak, assuring ourselves that he hath so ratified that order as we need not to doubt but that it is the very way to be taught by him. For (as shall be declared more fully hereafter) let us mark that whereas our God hath ratified his law: yet to the end it should be held for the more certain, he hath also left us the Prophets, and that the Gospel hath yet had a more full approbation when it was published. For at that time (as is said by the Prophet Haggeus) God shook, 
Agge. ●. 7.  not only the earth, but also the heaven. And therefore when we come to hear the doctrine that is drawn out of the law as out of the very fountain, and out of the Prophets, and out of the Gospel which is the perfection of all our wisdom: when we take that touchstone to try the things that are set afore us, and are desirous to be taught of God: Let us not doubt but we stand upon a sure ground, and shall have whatsoever is needful for our salvation, and therefore let us leave all unprofitable speculations; to such as can not find in their hearts to be taught in God's school; and let it suffice us that our Lord speaketh not to us by halves, nor as it were to leave us hanging in the air that we might know never the more what to do: but that he giveth us such a knowledge as we may be thoroughly assured, and safely rest upon the salvation of our souls. Thus ye see how we should put this text in ure, tarrying till the rest may be laid forth more fully.  
Now let us fall down before the majesty of our good God with acknowledgement of our sins, praying him to make us feel them better than we have done, & that we may more & more be drawn to him with such repentance, that forsaking all our own lusts our whole desire may be to be governed by him, & to be held in such awe to him, as we may not serve either to the right hand or to the left, by withdrawing ourselves from his obedience; but that seeing he hath once showed us the way of salvation, we may never turn away from it for any practice of satan, howsoever he seek to blind our eyes with his illusions & enchantments, nor be suffered by our good God to fall into his snares, to be trapped by him, & in the end to be swallowed up and drowned; but that we be so enlightened by the holy Ghost, as we may shun and eschew all satins allurements, which tend but to our ruin. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth etc.   

On Tuesday the iij. of December. 1555 The Cx. Sermon which is the fourth upon the eighteenth Chapter.  
16 According to all that thou desiredst of the Lord thy God at Horeb, in the day of the assembly, when thou saiedst, Let me henceforth hear the voice of the Lord my God no more, nor see this great fire any more, lest I die.  
17 And the Lord said unto me, they have done well, to say so:  
18 I will raise them up a Prophet from among their brethren, like unto thee: and I will put my words in his mouth, and he shall speak unto them, all that I command him to say.  
19 And it shall come to pass, that whosoever obeyeth not my words that he shall speak in my name, I will call him to account for it.  
20 But the Prophet that shall presume to speak words in my name, which I have not commanded him to speak, or which speaketh in the name of other gods: that Prophet shall die for it.  
AFter that God hath declared that he will govern his church by means of his word preached by men: he addeth that the same is done at the request of the people themselves. As who should say, that they which will not obey the doctrine of the law, are double guilty. For they despise the majesty of God: and that is too outrageous a rebellion. And besides that, they be also thankless, in that God useth them after their own desire. For how was the Law published? Did not God give signs of his presence as though he had come down from heaven, 
Exod. 20.18.19.  and spoken visibly to the jews? But they perceiving that God's glory amazed them and made them at their wits end, desired to have some Prophet to speak to them, and to bring his messages to them: which thing was granted unto them. Now if they cannot like of the condition that they themselves required: what excuse is there for them? We see then what the meaning of Moses was, in saying that GOD would raise up Prophets from time to time among the jews, yea even according to their own request, as who should say that nothing could be better for them. Sith it is so, it was for them to hold them to that order. For if they could not abide the thing that was granted them at their own request; what a thing were that? Should they not show themselves utterly untractable and unruly?  
Moreover it behoveth us to weigh yet better the circumstances that are set down here, namely according to all that thou desiredst at Horeb. God thinks it not enough to say that it came of the jews themselves to desire a Prophet: but he doth also show that he condescended in all points to their desire. For the Gentler that God showeth himself towards us, and the more he fashioneth himself to our nature: the more are we bound unto him: and if we draw not nigh unto him, surely we be double to blame. We hear how S. Paul saith; 
Gal. 4.12.  Brethrens, be ye as I am; for I desire not but to be as you are. If a man speak after that manner, shall he not be heard? If God then shall appear in his glory, and shall say: That having pity of us, he will for our sake stoop down & debase himself; and we hereupon remain hard-hearted, & can at no hand bow ourselves to obey him: must it not needs follow, that we are utterly void of all sense, and that the devil hath so blinded us, that there is no more natural understanding in us? Yes: For it must needs be a horror to us, not to follow our God when he showeth us such example. Who are we that our GOD should as it were transform himself (as we see he maketh himself both a father and a mother, and a nurse towards us,) and that we on our side should hold scorn to bow any whit unto him? Thus ye see what we have to mark upon this saying, where Moses telleth us that God gave his people all that they had desired of him.  
But therewithal we must also remember the fearfulness of the people. It is said, Let us not hear the voice of our God any more, nor see this great fire any more, 
Exod. 20.20  for fear lest we die. I have told you already how it was Gods will to authorize his Law by doing the miracles that were seen at mount Horeb. And it was meet that the Law should be ratified after that fashion, to the intent men might know that Moses devised it not of his own head, nor added any thing to it of his own: but that God was the author thereof. When the trumpets sounded in the air, when the sky was on a fire, when the great thunders were heard, and when the order of nature was changed: the jews ought well to have understood, that God showed himself to be their governor, and that the Law came of him, and that he avowed it to be his. Ye see then that that was as a seal to make the Law of God to be of authority. But there was yet another reason; which was that God meant to make the jews perceive that the Law could do them no good, but only make them at their wits ends, I mean the Law so far forth as it showeth us the rule to live well. For whereas God commandeth us to do the things that he alloweth; indeed it is the way of life and welfare. But what are we? We have a froward nature: and in steed of obeying and of behaving ourselves as becometh us; 
Deut. 27.26.  we cease not to offend God. Now he pronounceth his curse upon all such as transgress his commandments. All of us therefore are condemned by the Law, and there is no remedy but God must be our judge. And therefore it was meet that all the tokens which God gave at the setting forth of his Law, should be terrible, and that the people should be made afraid with them. 
Rom. 8.15. Hebr. 7.25.  And in the same respect doth S. Paul say that we receive not the spirit of fearfulness in the Gospel; & after the same manner also is it spoken of in the Epistle to the Hebrews.  
Also here is a third reason alleged by Moses, which is, that God meant to show how it was good for the maintenance of the Church, that men should be the bringers of the doctrine of salvation. For surely, God knowing that the best way to govern us, was by sending us Prophets and teachers to speak unto us in his name: would that the people also should know the profit thereof. True it is, that whensoever God speaketh we ought to bow down our necks and yield him such reverence, as none of us refuse to obey him, though he speak to us by the mouths of mortal men. Yet notwithstanding, his meaning is not that his word should but only have such majesty among us as to make us afraid: but that it should be sweet and amiable to us, and that we should receive it with a free heart, and take pleasure in it, and know that to rest upon it is our sovereign welfare. So then, God's intent was to make men desirous to be taught by the Prophets and preachers whom he would send unto them. And that is the thing which Moses toucheth in this present place.  
Now then, we must understand first of all, that our Lord will not come down from heaven visibly to speak unto us: for that were not for our benefit. In deed many men are of that mind that they would feign have God to send them his Angels: and they think it a matter of no great authority that a man which is but a frail creature and but an earthen pot, should go up into the pulpit: but yet doth God know it to be for our behoof. And therefore we must understand, that forasmuch as the jews found by experience that it was a dreadful thing to them to hear God speak: it behoved God to alter that manner of declaring himself, and to send Moses unto them. Therewithal let us mark also that Gods authorising of the Law was not for the jews only; but to the end that we also at this day should receive the same with all humbleness, and understand that whosoever despiseth it, advanceth himself against the majesty of the living God, and maketh war against him. That is the thing which we have to remember where mention is made of the terribleness of God's voice, and of the fire that filled the air. And thereupon let us mark (as hath been treated of already), that God promised a Prophet, not only to the jews, but also to us; and that it is a continual order in his Church. So then, will we be reckoned for the children of God? Let us suffer ourselves to be governed by his word. Yea, and let us not hold scorn to hear men that speak to us in his name. But although they be from among us and of our own company, so as we might allege that we own them no such duty as in respect of their persons: yet notwithstanding seeing they be set in God's steed, and by his will; let that suffice us. And if we intent to honour God, and to have him to reign over us: it behoveth us to show it in this case, by yielding such obedience to his word, as those whom he sendeth to us be heard of us. And hereof we see what is said by the Prophet Esay. 
Esa. 5●. ●●.  For like as Moses had foretold that God would raise up a Prophet: so that Prophet Esay saith that at the coming of our Lord jesus Christ, and in the time of his reign▪ God would put his word into his mouth, & into the mouth of his seed, and of his children's children. This thing than ceased not when the Gospel was published throw the world: but rather it was newly confirmed, as I have also showed before. For who was this Prophet, but our Lord jesus Christ? True it is that in that saying are comprehended all the Prophets from Moses to Zacharie and his fellows. But yet did GOD restore all the prophecies in our Lord jesus Christ, which had been as it were broken off for a time. For the jews had been bereft of that benefit a long time together, and GOD had not appeared to them any more as he had been wont to do before. And the reason was, to the end they should with the earnester desire look for the Messiah that had been promised them, and understand that he should bring them the full perfection of all wisdom. Our Lord jesus therefore is now come to perform all Prophecies, and to make such a restitution as men might perceive that God had then laid forth the treasure most bountifully: which he had spoken of afore by Moses. And this was not done alonely for our Lord jesus Christ himself as S. Paul showeth in the fourth to the Ephesians, 
Eph. ●. 8 ●1.  where he saith that jesus Christ being gone up into heaven, hath provided for the state of his Church to the end that it might be maintained by the foresaid mean, ordaining some to be Apostles, some Prophets, some shepherds, and some teachers. To be short, it is the will of jesus Christ, to execute his office by the mouths of those whom he ordaineth to be ministers among his faithful. And herein is accomplished the forealleged text of Esay, that the seed of jesus Christ and his children's children shall have the word in their mouth at this day. God saith not, I will send you my word from heaven, or, I will cause it to be preached unto you by mine Angels: What saith he then? I will put my word into thy mouth In deed our Lord jesus is set there in highest degree: but yet there followeth; and into the mouth of thy seed, and of thy children's children. Then let us conclude, that even to the world's end, if we willbe members of our Lord jesus Christ, and (to be short) if we willbe taken for Christians: we must hearken to the word which God putteth into men's mouths, whensoever it is preached unto us.  
And in that respect is it said, that the man which will notheare the Prophet, shall die without release. Here God thinks it not enough to have exhorted the jews to receive his word with meek and lowly minds: but also threateneth them, because things are never so well ordered among men, but that there is some incountering and rebelling. Our Lord therefore is feign to use here some rigour. Which thing he doth, saying: Look to yourselves, for my sending of Prophets unto you is to your benefit, and it were as much ease for me to make my voice ring from heaven: but I know what is meetest for you, and you yourselves have found by experience that it is most for your behoof. Therefore see that ye hear my word, and receive it meekly, and submit yourselves to me with all mieldnesse. And hereunto also doth S. james lead us, 
〈◊〉. ●. 21.1  saying that if we willbe edified by God's word, we must be meek. And as the earth that shall receive seed to yield fruit, must first be well tilled: even so the true preparation that God requireth of us, is to humble ourselves: for our Lord jesus began at the same end. Howbeit forasmuchas there are some so blockish, that they cannot be moved by gentleness: therefore is this threatening added, wherein our Lord declareth that if we despise his word when it is brought us so by men, such a fault shall not scape unpunished: for I will require a reckoning thereof, saith he, As if he should say, Indeed it may well be that such contempt shall be let alone, and not once thought upon in the world: but yet shall I continue still to warrant my word, and ye must come to account before me though ye be scaped the hands of men. And this is to be well marked. For when our Lord will have men to obey him, he saith not singly, he that will not obey my word; but he that will not hear the Prophets whom I send. For we see many nowadays which protest that they be ready to submit themselves to God; but yet in the mean while they cannot find in their hearts to yield him obedience in respect of his Law, or in respect of the holy scripture, or also in respect of the order of the Church. Ye shall see a sort of scoffers which will needs be taken for good Catholics, but as for sermons, they let them alone, and they think them to be superfluous. And if they chance to come to any, it is but in a ceremony, and for fashion's sake, as men term it: so as if it were not for shame of men, they would never come at the Church. Ye shall never hear that they be desirous to be taught: And what Christianity is that? Contrariwise we hear how it is said here, that God will have us to hearken to him. As how? They can say wellenough that they be willing to obey. But he addeth whosoever heareth not the Prophets whom I send. I have showed already that seeing God hath set this order in his Church: it ought to be held as unviolable. Therefore whosoever he be that maketh none account of Sermons, ne resorteth to them; doth show himself to be a rebel against God. Who says so? Even he himself. We need not go to reasoning thereupon. For our Lord telleth us that all such as will not quietly submit themselves to the order which he hath appointed, are rebels against him. Ye see then that the thing which we have to mark here in the first place, is that we must not seek starting holes to deceive God withal; for if we desire that he should reign over us, the men that have the charge and office to speak to us in his name, must be received, & all of us both great and small must frame themselves thereafter.  
Moreover let us proceed to the comparison which the Apostle maketh in the Epistle to the Hebrews. For he showeth (as truth is) that Moses and his fellow Prophets were but servants. 
Hebr. 3.5.6. & 10.28.29.  The master himself is come: and that is the only son of GOD, who hath superiority over the whole Church, and he speaks by his Gospel: which if a man despise he is not to be borne withal. He that transgressed the Law of Moses, was stoned to death as we have seen before. But now our Lord jesus speaketh more lively in the Gospel: and shall men make no account of hearing him? Let us mark then that all such as strive nowadays against the doctrine of our Lord jesus Christ, offend much more grievously, and shallbe punished more rigorously, because they spite God openly, as though they protested in effect, that they passed not to provoke him to battle, and to deface his majesty utterly. Therefore let us bear in mind, 
Gal. 3.19.  that as oft as the Gospel is preached unto us, it is all one as if the son of God speak to us himself: and therefore that he ought much rather to be heard than Moses. True it is that the Law is of God likewise, and it was given by the very spirit of our Lord jesus Christ. But as now we stand upon the means that God hath used in the Law and the Gospel. For the more that our Lord hath uttered his glory, the more ought we to be provoked to submit ourselves unto him: and that is done in the Gospel. Wherefore let us conclude, that as now we must have a greater regard to hearken to the things that are brought us and set forth unto us in the name of our God, than our forefathers had in the time of the law. And that is the thing which our Lord jesus meant by this saying, that john Baptist excelled all the prophets, 
Matt. 11.11.  so as there was never any man that had so excellent an office as he had, and yet that the least of them which preach the Gospel nowadays, excelleth john Baptist. jesus Christ speaketh not there of the holiness of men's persons: but magnifieth the doctrine of salvation which is preached to us at this day, insomuch that john Baptist was preferred before all the Prophets, as in respect that he brought the tidings that the Redeemer was come.  
But we proceed yet further; for we show that our Lord jesus hath performed his mediatorship in reconcyling us to God his father; 
2. Cor. 5.19. & Heb. 9.27 1. john. 1.7. & 2.1.  that his death and passion are the everlasting sacrifice whereby perfect righteousness is purchased to us; that all our sins are washed away by his blood; 
Rom. 5.19. Eph. 1.5.  that he continueth still our advocate and spokesman at this day, to procure us favour in God's sight: that his obedience is imputed to us for righteousness: and that God adopteth us in him to make us heirs of his kingdom. All these things than are at this day declared unto us largely in the Gospel. And seeing that God is so gracious to us in preferring us before all the kings and patriarchs that lived under the old testament: woe worth us if we cannot far the better by such a prerogative. Seeing that the kings (I say) which were desirous to have heard the things which we hear, 
Luke. 10.24  and to have seen the things which we see, obtained not their desire; and now GOD having given us more than them, can win nothing at our hands by so doing but scorn and despite: what will our reward be? He may well upbraid us as he did the jews in old time, 
Esa. 5.4.  saying: My people what have I done to you? My vineyard, I have planted thee, I have husbanded thee, and I have taken great pains about thee: and thou bringest forth bitter grapes that are able to choke their master. If GOD blamed the unthankfulness of his people after that fashion in old time: how much more may he blame us in these days? Are not we worthy to receive a hundred fold more damnation than they? Yes certainly. So then let us mark well, that if God could not bear the despising of his Law: he will much less now suffer the scorning of his Gospel, or that men should make none account of the order which he hath set for them to resort to sermons, there to be taught by the mouths of those that are in that degree and office. For as I have declared, it is not enough for us to say, God's word is worthy to be heard: but we must also show the same by proof. Whensoever our Lord speaketh, although it be by the mean of creatures: yet let us receive him quietly and obey him.  
Let us note further, that where as it is said he will require an account of it: the meaning thereof is: that we shall have gained nothing by scaping the hands of men. For why? God will maintain his own honour. And this is notable in many respects. For oftentimes ye shall see, that they which should hold the stern to make God's word to be received with reverence, have no regard of it at all. The Princes, Magistrates, and judges of this world, do punish things which they know to be to their own damage: such offences are straightly looked to. And why? For if they should go unpunished, great disorder would ensue thereof. This respect were not amiss, so they did not set the cart before the horse. For if God be offended, they let that slip. And why? Because they think there grows no inconvenience of it. And in very deed it is grown to a common by word to say, Who is he that accuseth me? Whom have I wronged? The party that shall have spited God openly, and therefore deserveth to be rooted out of the world, shall but wring his mouth or rather his groin, and step forth with a shameless forehead to ask who accuseth him. The very Angels of heaven, yea and all other creatures cry out against him; and yet he hath not offended. And why so? Because no body is against him here among men: for it may chance that no man will stand in God's defence. Every man will wellenough plead for themselves: but they be not so zealous as to set themselves against such as offend God. And yet in the mean while the judges are asleep, and let all such manner of ungodly dealings slip. Yea there are some which are worse than jews and Saracens, showing no token of Christianity, but openly despising both Sermons and use of Sacraments. Othersome are not contented with such contempt, but they do also make war against God, and play the venomous beasts in spewing out their vileness to make all religion to be set light by. These things are to be seen: and yet men wink at them. Therefore doth God tell us that he will call them to account for it. Very well (saith he): let men be as negligent as they will: yet will not I forget these things, whatsoever come of it.  
Hereby we be warned to receive God's word when it is set forth unto us, and to enure ourselves to the hearing thereof, not for fear of men only, but to eschew the wrath of the heavenly judge, seeing he is minded to defend the authority of his word. Were this well marked, men would be better disposed to suffer themselves to be taught by God's word than they be. Men would make more speed when they hear the bell tol, than they do. But what? We can scarce find in our hearts to go three steps to a Sermon. And why? For fear lest we should afterward be censured. If I go continually to sermons, men will point at me with their fingers, and I shallbe called afterward into the Consistory for it: and in the end I shallbe censured. After that manner do these Saracens speak that dwell among us here, who have neither faith nor Christianity in them more than dogs. Their coming hither commonly is but to scrape the ground with their pantoples in mockage of God. But it were better for them to break their necks, than to come to unhallow God's temple after that sort. Others come with gay Ceremonies and outward shows: and in the mean while have no affection at all. But let us bethink us how it is said here, that our Lord will not let men alone so: for although no man maintain his glory, but presume malapertly to despise him: yet shall not their so doing boot them. For why? He telleth us that he will do his office, & not bury things in forgetfulness. Then if men wink at the despising of God's word: God himself must in the end show, that he setteth such store by it, that he will be avenged of them for it. Thus ye see what we have to mark, in Gods uttering of such threatenings against all the despisers of his Law.  
Besides this, it is his mind also to provide that we be not deceived nor abused under pretence of this honourable title of Prophet. For as it becometh us to obey God by being taught by such men as he hath set in the office of teachers: so on the other side it is not for any man to take that charge upon him, thereby to deceive the plain and ignorant people. God then hath provided here for both twain. First he showeth how there is no cause why the people should grudge seeing there was no want of teaching: and therefore that they which turn away after Witches, Soothsayers, and Enchanters, are lewd and unthankful. For why? God cometh to us, and requireth no more but to teach us familiarly. Therefore when men step aside after that manner to superstitions, and cannot be contented with God's truth which is the perfection of all wisdom: must it not needs be that they are possessed of Satan, and worse than stark mad or out of their wits? Yes truly. And therefore seeing our Lord protesteth that he hath so provided for his Church, as men may well hold themselves to that which he hath done: Let every man be ready to hear and receive the doctrine which he setteth forth.  
Now he cometh to those that are appointed to be teachers. Let no man (saith he) Presume to speak in my name. For I must put my word in the mouth of the Prophets. 
Esa. 59. 2●.  He saith expressly, I will put my word in their mouths: and thereunto answereth the text of Esay which I cited afore. Whereby it is showed us that God raiseth not Prophets up to lay the bridle in their necks, and to give them full liberty to preach what they list: but he raiseth them up to be as his instruments to deliver the things faithfully which they have heard of him. Ye see then with what condition God hath raised up prophets in all ages, namely that he put his word in their mouths. And whereas we preach nowadays; it is not for that Christ hath given up his office. For he is always a teacher, 
〈◊〉 17.5. Eph. 5.23.  he is the head of the Church, yea & the only head, not to be as an idol, but to rule us with his doctrine. Therefore we must not presume to allege any thing which we receive not of the only son of God. Wherefore let us mark well, that as it was Gods will here to subdue folk to humble themselves, so as they should not refuse to be taught by his word when it is preached: so on the otherside he hath provided that such as have commission to speak, must not bring their own dotages and dreams, nor devise any new doctrine, but only first learn of their master, and afterward deliver the same faithfully to others, without adding any thing at all of their own. For whatsoever men invent of their own heads, is utter corruption: there needs no more Leaven to sour the whole lump of paste. 
1. Cor. 5.6.  And if a man take head never so little, he shall utterly pervert God's truth, and turn it into untruth. And this serveth also to put all men in mind upon what condition they should hear the Prophets. For here are two extremities, as in deed we never keep any mean, unless our Lord draw us to it by force. If we keep it not, we become heathenish, and his word is scorned of those to whom he sendeth us: which contempt we see in the most part of the world. How deal we when we come to framing of ourselves? We use a kind of fond and beastly devotion, without putting any difference between good and evil, and God will none of that. Indeed he will have our faith matched with humility, but not that we should be stark blocks without discretion. For clean contrariwise he willeth us to try men's spirits. 
1. john 4.1.  Then must we have skill to examine things whether they be true or no, when men speak to us in the name of God. The way therefore which we must hold, is that when God's name is alleged, we must be touched with reverence to hearken earnestly to the things that are spoken, and howsoever the world go, we must be prepared to receive them. And when we have this modesty of yielding ourselves teachable by the things that are set forth in the name of God: We must also pray him to give us his holy spirit, that we be able to discern aright and not be beguiled, nor embrewed with lies under false pretence of his name, but that although Satan transform himself into an Angel of light, 
2. Cor. 1●. 14.  yet he may not so blind our eyes, but that we may perceive what is good. That is the way which we must hold. And it is the thing whereto God intendeth to lead us, saying that although he will have us to hearken to the Prophets, and addeth this threat that the despising of them shall not abide unpunished: yet notwithstanding he meaneth not therefore to bereave us of all discretion, and to stop our eyes that we should not know what to follow. No: but he will have us to examine men's doctrine, & to ●ift the Prophets whether they teach aright or no. We must not be so doltish as to admit all that ever is told us without exception: but (as I said,) when men speak to us in the name of God, we must search whether it be truth or falsehood. And now must we lay forth the things particularly which are contained here.  
First of all let us mark, that God meant not  
faithfully or no; we must compare the things that are clean contrary. We know that the true touchstone whereby to try the goodness of any doctrine, is the referring of all things unto faith, 
Rom. 12.6.  (as Saint Paul saith thereof,) and to the glorifying of God, that men be taught to put their whole trust in the grace of our Lord jesus Christ, to mislike of themselves and to be ashamed of their own doings, & to frame themselves to a true amendment. Thus is it a true trial of good doctrine, when we see the preacher endeavour that God may be purely honoured and served, and that the praise of all power, wisdom, and righteousness be yielded unto him. That doctrine is always good, and that is an infallible rule. When men are condemned in themselves; when they be showed that there is nothing but corruption in their nature, and that they be accursed of God; when they be so beaten down as they wot not what to do, but only to crave forgiveness like wretched sinners: that is a sure doctrine. For faith leadeth us thereunto, and compasseth it as a certain rule. Again, when sins are condemned by God's law, and men are showed what true repentance is, to wit, a misliking of their sins & a desiring to be governed by God's spirit, and to be altogether changed: that is a sure doctrine. Moreover, when men are told that they must flee to God for refuge, and call upon him only, and not be unthankful to him for his helping and succouring of them: the doctrine also is of the holy scripture, and men cannot fail in embracing of it. If it be said that the very use of the Sacraments is to lead us to our Lord jesus Christ, and to assure us the better of the benefits which he bringeth us that we may be partakers of them▪ and that God also putteth us in possession of them: that also is a truth which ought not to be revoked nor doubted of. And hereof there is no disputing to be made: for men know that in those points is nothing but good doctrine. On the contrary part, a man may judge that a doctrine is false, when it darkeneth or diminisheth the glory of God. If the thing that belongeth to God be plucked away from him to be bestowed upon creatures: it is a practice of Satan's to turn us out of the right way. Again, if one do puff up men with pride and overweening; and make them believe that they be able folk, & so rock them asleep in their sins: or if he teach them to serve God with pelting toys, and to forget his Law, and in the mean while to give men's inventions their full scope: or if the Sacraments be used but as light or fond pastimes: a man may easily see that such doctrine is lewd and cursed, and that it was forged in Satan's shop.  
Furthermore, whereas nowadays men are enquiring whereon to stay in the midst of these troubles and diversities of opinions that are in the world: it is no very hard thing to do, so they be attentive and discreet in discerning after the manner that our Lord hath showed us. For all the whole doctrine of popery tendeth to none other end, but to advance men, and to puff them up in such wise with their own deserts, as they may be half at defiance with God, as though they could accuse him. Again, it sendeth men too and fro. In stead of putting their trust in the only freegoodness of God, and in stead of embracing our Lord jesus Christ: men are taught other infinite means to save themselves. Moreover, in steed of having the only Law of God for their only rule in all things, and for their only holiness and perfection: men have set out their own trifling traditions. Thus may ye easily judge of these things. And what is to be said of their Sacraments? It is evident that they be mere witcheries in the Popedom, so as jesus Christ is driven a great way off by them. and men make idols of the visible signs & lifeless creatures, and Satan hath so imbrued the wretched world with his illusions, that men are become stark beasts. Now then, if a man intent to make trial of a good doctrine; he shall find the things which I spoke of afore, to be sure & infallible marks thereof. But in this text our Lord meant only to tell us that he will discover the false prophet, at leastwise one way or other, whereof he setteth down one kind here.  
I have told you already that there are divers other means to discern the true doctrine from the false: but none of those come in question here. Our Lord hath told us, No no, ye shall not be beguiled so long as ye endeavour to follow the truth that proceedeth from me. If a deceiver have any countenance among you; I will make his lewdness to be laid open: I will give you some such token thereof, as ye may always keep yourselves undefiled, so ye have the mind and zeal to stick to my pure word. Thus much concerning this text, which importeth a kind of promise, as if our Lord should tell his people that he would discover the hypocrisy of deceivers, and not suffer them to reign ever, but that in the end they shall in some respect or other come to confusion. Now we see the principal drift of Moseses words.  
But here a question might be moved. For heretofore in the thirteenth Chapter, 
Deut. 13.2.  it was said that if a Prophet told a thing to come, and the same came to pass in deed▪ yet was he not to be believed, because God would suffer such things to try his people withal. And here it is said that a false Prophet shall be known and judged by the not falling out of the things which he prophesieth. Now here seemeth to be some contrariety. But the solution is easy, in marking that though a false prophet be known by his lying: yet it followeth not that he should be taken and deemed a true Prophet because it falleth out that he speaketh some truth. Truly if he spoke the truth at all times and in all cases, than were he a true Prophet. But he may well say the truth in some respect, (which may be done for some just punishment from God, as is declared in this same text:) and yet he shall be but a deceiver nevertheless. As how? Put the case that folk seek to be soothed in their vices, and are loath to be waked and quickened up as they should be, and had rather to be borne with: (for such hath the fashion of the world ever been:) Well, God seeing such lewdness, suffereth deceivers to plaster them, and to bear the folk in hand (which are so desirous to sleep in their wilfulness) that their faults are nothing. Here ye see how those men are beguiled, because of the desire which they had before. And God addeth the same thing moreover, namely that those false Prophets and deceivers shall have wherewith to confirm their doctrine, that they which were imbrued with lies before, may become more wilful. For they will think then, that there is no more danger in believing them. And what is the cause hereof? Even Gods just vengeance. Forasmuch as men shut their eyes at the light, & will needs dwell in darkness: God giveth Satan the bridle. By means whereof it cometh to pass, that false prophets do sometimes speak the truth; as is to be seen even at this day. For what a number are there to be found, which seek after witchcraft to abolish the authority of God's word? Ye shall see on the one side a sort of curious heads, & on the other side another sort that have no fear of God: & yet the mark which they all shoot at, is to put away God's word, that they might not be ruled by it. And in the mean while they will needs have some Wizard to tell them of their good for tunes: & our Lord suffereth them to be drawn by such means into all the deceits of Satan, notwithstanding that some truth be mingled therewithal. Now then, though a false Prophet speak the truth, yet is not that a warrant that his doctrine is true: our Lord will not have men to credit him a whit the more for that: for we see for what cause he putteth the truth oftentimes into the mouths of deceivers. And so, notwithstanding the things that are set down here, yet doth it abide true still, that when our Lord is minded to have pity upon his people, and not to suffer them to be abused by false doctrine: he giveth them some token whereby to find the deceiver: and whereas erst he was in estimation, and might have amazed the wretched world: God bewrayeth his lewdness, & so he is found to be a liar. Thus we see now the whole meaning of Moses, concerning the things that are contained in this text.  
These things were performed among the people of old time, and the examples thereof which we see, aught to show us the use of them and what fruit we should gather of this warning which Moses giveth. When the Prophets meant to prove that they were sent of God: they would say, I am no prophet if this come not to pass. See how jeremy submitteth himself to the Law, saying: 
〈◊〉. 28.9.  I tell ye, ye shall be led captive to Babylon, and think not yourselves to be discharged by that which hath happened unto you already: (for the city had been taken once before, and therefore they thought themselves discharged by being become tributaries after that fashion to the king of Babylon: and so they thought themselves escaped:) No no, ye must endure yet more. This chastisement, which hath not amended you at all, seemeth over hard and too sharp a rod unto you. But forasmuch as god hath called you, and you continue still unamended: he is fain to deal now more roughly with you: the temple must be beaten down, the city must be razed, you yourselves must be no more a people, there must be no more sacrifice, all things must be so clean taken away, as ye may seem to be utterly perished. To this extremity must ye come, because ye have abused God's patience even unto this hour. And if it come not so to pass, take me no more for a Prophet, but let me be stoned to death, for I am well worthy of it. But I am well assured of that which I have foretold you, for God himself hath told it me. We see how the Prophets submitted themselves to the Law, & also did set themselves against the false-prophets, as we see by the example of jeremy▪ when Ananias came and said, No, the vessels of the Temple shall be brought again from Babylon, and the kingdom of David shall be set up again in our time, and we shall flourish more than ever we did: and thereupon did break the chain of jeremy, who walked about the streets as it were with a with about his neck. For it behoved him to represent the captivity, because men were so blind in their sins, that they took all Gods threatenings to be but a jest, and thereupon did make even a mock of them. And therefore it behoved the Prophet to go about the city after that fashion with a with about his neck, as who should say, Even thus shall you be miserably haled into captivity, ye make a goodly show, now ye triumph, ye think it a goodly thing to besot yourselves in your pleasures and delights; but this yoke that I wear, serveth to show that you yourselves shallbe put under the yoke of subjection. Behold, Ananias breaks me this yoke asunder, saying: no, we shall live still at liberty, and be delivered from that bondage. It is a wonder. Yea, but how did these wretched and wicked folks afterward behave themselves? How did God ratify the thing that Ananias had spoken? I wish it might be so, (said jeremy:) but yet must I go further and tell him his condemnation, seeing the Lord hath commanded me so to do. So then, we see that jeremy ratified the thing which he had uttered in the name of God, and that manner of dealing was common among all the Prophets. Wherefore let us mark that our lords intent here was to declare that he will not suffer us to be beguiled, so we be willing to receive his word, and to be taught thereby, and be diligent in discerning between truth and falsehood. Although there be never so many false Prophets, and that Satan strive continually to turn us away from goodness: yet shall we ever have some discretion, that is to say, God will give us some token whereby to keep ourselves from being deceived. It is a promise that can never fail us. And therefore let us hold us thereto, and seek to obey our God. His reaching out of his hand is enough for us: and though there be never so many means to deceive us; yet will he not suffer them to prevail, according to that that is promised here. Wherefore let us look to ourselves. Whereas we have no Prophets nowadays to foretell us things to come, or that have revelations aforehand of war, pestilence, and famine: it is because we have greater perfection of doctrine, that the people had in old time. We therefore must hold ourselves contented with the Gospel, for it is the fullness of light. But yet therewithal let us also have an eye to the things which are written, and let us examine the doctrines that are preached unto us: and if we find them to be drawn out of the Law, the Prophets, and the Gospel: let us be assured of them that they are certain. And if we use that touchstone continually to try things by: surely God will preserve us from all Satan's falsehoods. Thus ye see what we have to remember upon that text.  
Now it is said expressly that such a Prophet shall die the death. And that is a cause also why our Lord saith, that he will give the said mark. For it were foul treachery to judge & condemn a Prophet without knowing why or wherefore. If a guiltless person should be condemned under colour of some evil deed not uttered: it were too great wrong & unjustice to be done to a mortal man. But if a bringer of God's word be condemned, even as though he had done amiss in his office, without being found faulty: that toucheth not the creature only, neither is the wrong done to a mortal man alone: but it is an outrage done unto God also, & that is high treason to his person. Ye see then that the cause why Moses saith here, that God will discover the false Prophets, is to the end they should be judged, and also to warn folk that they should not covet to be foad with vain hope, as I have told you that the manner of the world is continually to do. The prophets had hard hold from time to time with the most part of the jews, because they brought nothing but threatenings. These Prophets (quoth the jews) do trouble us, & are too importunate upon us, they speak of nothing but of God's wrath & cursings: & should they not as well tell us of gladsome and pleasant things? Those are the things which the world requireth. Yea but in so doing we provoke God's wrath. We would have him to be our friend: & we on our side are enemies to him. If we came to God with true repentance & sought him as our father: we should have no tidings but of peace & prosperity to delight in. But what? We suffer not God to be favourable to us, nor to show his love towards us. For we make war against him as I said afore. Therefore let us learn that god will turn the sayings of the false Prophets to the contrary, so as when they promise folk welfare and peace, mischief shall ensue, whereby they shall be found to have used vain flattery. Wherefore let us not desire to be rocked asleep with men's deceitful speeches. For what shall it boot us to be acquit by them that have no power at all: when we shall be condemned before God? And let us not tarry till God to our cost do bewray the lewdness of the false Prophets, & so we be caught in some calamity. But let us prevent God's wrath as soon as we see our sins, & let us be touched with them. And if there be any that flatter us, let us not give ear to them to be seduced to our confusion.  
Now our Lord setteth down here two sorts of false Prophets. The one is of them that speak falsely in his name: and the other, is of them that speak in the name of strange Gods. Then is it not enough for a Prophet to shroud himself under the name of the living God: but he must also execute his office faithfully. Neither is it enough for him to be put in commission by God, except he execute it with a pure and upright conscience. For we see that the deceivers have sometimes objected thus against God's servants: what? Am not I a Prophet as well as thou? Yes verily, thou art in office: but see how thou dischargest thyself of it. Let us mark then, that all the matter lieth not in speaking in God's name: and that doth experience well show us. For the Pope at this day will speak in God's name; and yet we shall find nothing but stark abominations in his doctrine: there is nothing there but a gulf of hell to swallow up men's souls into destruction. And therefore let us mark well, that when a Prophet speaks in God's name, we must examine whether it be truly or no. For if God's name be abused, the expressing thereof is double wickedness. And that is the cause why Moses declareth here, first that if a Prophet bring us word in the name of the living god, we must consider whether the word be committed unto him or no. That is one point which we have to mark here. And because the wretched world hath been beguiled under false pretence of God's name: let us learn to make narrower search, and not suffer ourselves to be seduced at alaventure, and so to be led by the noses lykebrute beasts. True it is that God's name ought to have such reverence among us, that we should all humble ourselves to harken to the things that are set forth or spoken of him. But yet must we hold the mean, as was declared yesterday; which is, that we must not receive all things indifferently that are spoken; but that our faith must be the trier of them. For our Lord hath not left us his holy Scripture for nought. It is the true touchstone whereby we must try all doctrines, that we may judge of them aright.  
The second sort of false Prophets which Moses hath set down here, is of those which speak in the name of Idols; which abuse crept in at length even among the jews. For after that things were once grown out of kind; All took upon them to be Soothsayers and Prophets: but that was altogether in the name of idols, according to the cities wherein they dwelled. Wheresoever there was a Temple: there was a jew that said, we have the foreknowledge of things to come, even by birth: and yet in the mean while they sold their Prophecies, as these decivers do which trot up and down the world, and say they can tell folks their fortunes. And it was a common practice of all the jews, as appeareth even by the profane histories, when they were once become idolaters. Surely it is a great unshamefastness of them, to make such boast of the gift of prophesy. And why so? They have that gift because they be the lineage of Abraham, because they be circumcised, because they be Gods own people and heritage, and because they have the Law, and look for their promised redeemer: and yet for all this, they give over themselves to such abominations, that they will needs borrow the means of idolaters. And we see in manner the like altogether nowadays in the Popedom: For the Priests and Monks boast themselves to have the office of praying for the whole Church: and yet in the mean while they will sing a Mass of our Lady, and a Mass of such a Saint & such a Saint: and so idols are intermingled with the majesty of the living God. For although the Saints as in respect of themselves, be no idols: yet do they make them so, which do so abuse their names. And therefore let us learn to keep ourselves from both these sorts of falshoodes, by hearing no man speak but in the name of God. For we know there is nothing but vanity in man's mind, and that we shall be deceived if we give ourselves to any mortal creature: and therefore only God is to be heard. Again, when God's name is pretended, let us try whether it be in truth or no: we have his word, we cannot lie: and he will give us the understanding thereof, if we be lowly and meek. And if we submit ourselves wholly unto him; it is certain that he will never suffer us to be deceived. Well may we be tempted, as we have seen in the thirteenth Chapter, that God will try us whether we love him or no. But if there be such an upright mind to be found in us that we will seek to serve him purely, & to obey him: surely he will deliver us from all deceit. Thus ye see in effect what we have to remember upon this text.  
Now in the end it is said, that when a false prophet is found out by trial, than it shall appear that he spoke upon presumption, and therefore be not afraid of him. Here are two sayings which import two good and profitable warnings. The one is, that he which advanceth himself beyond measure, speaketh proudly. For is there a more devilish pride, than for a mortal man to thrust forth himself as if he were an instrument of God's spirit, as though he were an Angel from heaven, when in very deed he is but a liar, and hath nothing but wind in him? If I take upon me another man● name, & say, such a one hath given me commission: is it not too lewd a falsehood? The party to whom I have done the wrong may come and say, Ah thou liar, how dared thou abuse my name? Such dealing (I say) would be counted great injury. Then if a mortal man advance himself in the name of God, (as for example, if I step up into the pulpit & require audience in the name of God, & yet notwithstanding do fall to seducing of the people:) that is a pride which passeth all others, as I said afore. For it is not simple lying, it is not single deceit, it is not a simple falsifying of this or that: but a turning of God's truth into untruth, & a wrapping of God in our falsehoods, & an unhallowing of his holy & sacred name. Therefore let us mark well, how it is not for nought that Moses saith that the false Prophets shall be condemned, yea even because of their proud & presumptuous dealing, and for their untolerable rashness. And hereby as many as have the charge to bear abroad God's word are warned to walk warily & circumspectly, & to take heed that in their preaching of the word, they intermingle nothing of their own: but that they have a special care, that all their sayings be referred to the true & pure expounding of that which is written, & that they do nothing else but apply God's word to the use of the people: As for example, I stand not here to make new Laws, nor to forge new articles of faith. What then? Our Lord hath uttered his whole will unto us in the holy scripture, 
Deut. 12.32  & it is not lawful to add any thing there to. What am I to do then? wherefore do we preach yea & that continually day by day? To the end th● the scripture should be well understood, that it should be applied to our use, & that men might know how to benefit themselves thereby; as how to embrace God's promises, how to order their life aright, & how to live quietly every man after his own calling. The showing of these things is to minister force to the holy scripture that we may understand it and far the better by it, and be edified therewith. Such (say I) as have the charge of preaching God's word, aught to have a special regard of these things.  
Howbeit forasmuch as no creature no not even the Angels of heaven, are able to execute so high & noble a commission: we must pray God to guide & govern us, bearing in mind therewithal (as S. Paul saith) that no man could say that jesus is the Lord, 
1. Cor. 12.3.  (that is to say, no man can give glory to the son of God,) but by the holy Ghost: & to be short, that he which is advanced highest to teach others, ought to abase himself lowest, for fear lest any thing may scape him which he hath not received of God, so as he may safely protest that he hath not amed at any other end, than the worshipping & serving of God, even according to the doctrine which he hath delivered heretofore in his holy scripture. Again the people are to be exhorted to take heed that God's glory be not defaced. For the Papists think it an humility allowable before God, & a very good & commendable devotion, to be so brutish as to receive all that ever is put unto them. O say they, we must submit ourselves to our mother holy Church, yea but in so doing they be guilty of the defacing of God himself & of the bereaving & robbing of him of his authority. For why? The Pope & his clergy are so full of stinking pride & stateliness, that they make Laws & subdue men's consciences to them at their pleasure. Ye see then that that is an usurping of tyranny over God's people. They excommunicate all good doctrine, to set forth their own corruptions, & so they defile the pure simplicity of God's word. Well, they be suffered in these things, yea & maintained & defended in their maliciousness. And in the mean while God is half shaken off, & no account is made of him: for men do overmaster him. For as for all them that harken to false prophets after that fashion, do they not set up their devilish pride to the intent to thrust down God thereby?  
Let us mark well then, that whereas Moses speaketh here of the pride or overheaddinesse of the deceivers: it is not only to make them to be misliked, punished, and cut off from among the people: but also to warn us that if a man presume to mingle any of his inventions with God's word or go about to alter any part of the order that he hath set: we must be no favourers of such rashness. For in so doing we diminish God's honour, and become guilty of the utter defacing of him as much as in us lieth. And therefore all of us in general, as well the preacher as the hearer, are warned to consider what the plain reverence is which God requireth at our hand. It consisteth not in ceremonies, nor in vain babblings as men say: but in this, that he only do speak and all men's mouths be kept shut. Not that there should be no shepherds, to preach the doctrine unto us: but that all should be fetched from him, and he be held as chief Master. The way then to bear down all pride and rashness, is that the holy scripture have his full force, so as men understand that that is the standard under which we must gather ourselves, and that God will be obeyed by men's submitting of themselves thereunto. For without that, there will be nothing but pride and overstatelynesse among us. And so ye see that the devotion of the Papists is devilish, because they have left God to submit themselves to creatures, and suffer themselves to be led like beasts without any discretion.  
And in the same respect is it said in the end, Thou shalt not be afraid of such a Prophet. He saith not, thou shalt not fear such a prophet: but word for word it is, thou shalt not be afraid of such a Prophet. For here God meant to arm his faithful ones with constancy, that they might not be put out of countenance by any fair disguisement: but that when they are once instructed in the faith, they should defy all such as vaunt themselves and come to make gay shows under the name of God, as I have told you afore, that sometimes men are too fearful. In deed there are that mock at God and have no feeling of conscience at all, but set as light by the truth as they do by leasings: & even at this day, there are that make as much account of the Gospel, as of the abuses of the Popedom: jesus Christ & the Pope are all one to them. What a sort of mockers are to be seen, which will needs be counted good Christians because they hold scorn of the popish superstitions; and yet in the mean while are despisers of God and his word? Surely they be but dogs and hogs, without any fear of God or civil honesty. And yet is the world too full of such corruption and infection. Again there are othersome very tenderharted. Not that it is not a virtue to stand in some fear: but because they be overfearefull: when they be vexed with any scruple of conscience, they wot not which way to turn them. For if an error be put unto them, they dare not receive it for fear: again on the other side, if the truth be put unto them, their agreeing to it (if they do agree) is not with any certainty. Ye shall see a number that are ever wavering, like reeds shaken with the wind. The Mass is holy with them, & the Gospel is holy with them also, and yet they be certain of none of both. Now our Lord will not have us to stand in any such fear. He will have us to be sure of his word; & when his truth is thoroughly proved unto us, he will have us to defy the world; & all the devils of hell; Insomuch that if the very Angels of heaven should set themselves against the Gospel, 
Gal. 1.18.  we see how S. Paul saith that we must hold them for accursed and excommunicate. God then will have his word honoured so highly, that when we once know it & are sure of it, we must not be any more afraid.  
It standeth us in hand to put this lesson in ure nowadays, because the Pope's thundering were able to make all the world to quake, if men were not armed aforehand against him, with the things that are told us here by Moses. The Pope names himself Christ's vicar, the head of the Church, S. Peter's successor, & the maintainer of the Apostolic sea, so as there is no Church of God but the Church of Rome: nor any Shepherd, or Prelate, if the Pope be not head of all: nor any kingdom of jesus Christ, otherwise than in the Pope's person, who hath the keys of the kingdom of heaven. Would not the alleging of all these things make the stoutest of all to shrink, if we were not armed against them? Yes: but when all these things are pretended, we must consider whether the reporter of them do discharge his duty faithfully. For if he speak in God's name, and yet be found to be a false harlot; he is the more to blame for abusing so honourable a title. And the more he was esteemed before, the less is he to be regarded afterward. Let him thunder his belly full; yet shall all his excommunications pass into smoke, and all his threatenings shall be but mere vanity. The effect therefore of the things which our Lord meant to say in this text, is that being well assured of God's word, and having examined all doctrine, (howbeit with humility,) & having used the foresaid touchstone of the holy scripture: we may well defy all them the cloak themselves under the gay mantle of God's name, abusing their commission & executing tyranny in stead of serving the Church of God. I say we may defy all the rabble of them, & cry out against the Pope & his abominable wickedness, & not be afraid of any thing that he can do unto us. For so long as we have God on our side, we may boldly hold scorn of the whole Popedom, how proud & stately soever they be there. That is the thing in effect which we have to mark, that we be not fearful where God will have us to be stout. But that when we have his doctrine & truth, we must so profit ourselves by them, that whatsoever the devil do practise, he may not turn us aside from the way of salvation: but we must hold on our course, according to this saying which we shall see hereafter, This is the way, 
Deut. 30.19. Esa. 30.21. & 28.12.  walk ye therein: and also according to the Prophet Isaiah'S account who saith, This is the rest. Therefore let us continue therein, and hold on to the mark whereunto God calleth us: and then can we not do amiss.  
Now let us kneel down before the Majesty of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, & to strengthen us more and more by his word, that his kingdom may be advanced among us, & we endeavour so to serve & honour him, as we may be under his protection, and he maintain us in such wise, that we knowing him to be our good father & Saviour, may take the more courage to give ourselves wholly to him, all our life long. And so let us all say. Almighty God heavenly father, etc.   

On Thursday the v. of December. 1555. The Cxij Sermon which is the first upon the nineteenth Chapter  
WHen the Lord thy God shall have rooted out the nations, whose land the Lord thy God giveth thee, so as thou art owner of them and dwellest in their Cities and houses:  
2 Then shalt thou set thee out three Cities in the midst of the land which the Lord thy God will give thee to possess.  
3 Thou shalt prepare a way to them, and divide the bounds of the land (which the Lord thy God will give thee to inherit) into three parts, that whosoever hath committed manslaughter may flee thither.  
4 They shall serve for the mansleaer to flee thither, that he may live: namely if he have stricken his neighbour ignorantly, and have not hated him aforetimes.  
5 [As for example] if a man go with his neighbour to the wood to fell timber, and he casteth back his hand with the axe in hewing the wood, and the head flieth off of the helue, and hitteth his neighbour that he dieth: he shall flee to one of those Cities and live:  
6 To the intent that the next of his kin follow not the mansleaer, while his heart is chafed, and overtake him if the way be overlong, and put him to death though he be guiltless of the other man's death, forasmuch as he hated him not before.  
7 Therefore command I thee to appoint out three Cities.  
ALthough the Law that is set down here, served for the common weal of Israel: yet may we also far the better for it at this day. For thereby god meant to declare what punishment ought to be executed upon such as commit wilful murder thorough malice and of set purpose. Also it showeth that we must not take that for a crime, which a man doth not willingly, but by chauncemedly as they term it. True it is that such things are not so casual but that God governeth them from above, as is showed in another place, where it is said, 
〈◊〉. 21.13  that if a man be lopping of a tree, and a bough thereof do hit one upon the head that he die, it is God that had determined it so. And the holy scripture will not have us to attribute the falling out of things to fortune, but that we should know that God directeth all things, to the intent that although we see not his hand, yet we should understand by faith, that he setteth such store by our life, 
〈◊〉. 12.7.  that he hath numbered all the hairs of our heads, as is said in another text. Moreover, to come again to the matter, it is showed here that all faults are willing, that is to say, that men do them wittingly and of set purpose. But let us go forward with the text that is set down here. God commandeth the people of Israel to choose out three Cities, until he have enlarged their bounds further. For it behoved them to have six in all as we shall see in the next lecture, 
josu. 20.2.7.  and as is declared in the twentieth chapter of josua. Nevertheless, until such time as the people were in full and peaceable possession of the land, God's will was that they should appoint out but three Cities of refuge, for all such to flee unto as had committed any manslaughter by chance meddely (as they call it.) Notwithstanding, lest any man should abuse that privilege, he addeth what manner of mansleaers should have protection thereby. Such (saith he) as have killed their neighbours unwittingly: and thereof he allegeth an example. If a man go to fell timber, and the Axe slippeth out of his hand, and hitteth one so as he die; forasmuch as the man purposed not to do any such deed, he may flee and have himself in one of those Cities. Now we must mark that it was not enough for a man to protect that he had done it but by mischance: but it behoved him to have it well proved, 
Luk. 22.35.  so as the party that was to enjoy the privilege should be worthy of it, and the matter well known and the truth of all things tried out how the case stood by just examination: and specially that there had been no hatred between the parties aforetimes, so as it might appear that there was none other cause of the committing of the slaughter, than God's only determination, without any act done on man's behalf otherwise than of mind to do well. And the mansleaer that was able to prove this, should flee to one of those Cities, and there tarry till the death of the high Priest: and then he was to return home again, because in that while the heartburning of the dedman's kinsmen might be appeased.  
And hereby God showeth, first how greatly he would have us to abhor the shedding of man's blood: and it is a point which we ought to mark well. For thereby we perceive what love he beareth us, in that our life is so dear unto him, and that he is so chary of it. If God made no more account of us than he doth of the brute beasts, he would not set so much store by our lives. Therefore must we needs conclude that he loveth us with a fatherly love, seeing our life is so precious to him. Besides this, every of us ought to take knowledge hereby of his own duty: for we cannot do any outrage or violence to our neighbour, but we must offend God deadly. And not without cause. For in so doing we deface his image, as is said in the ninth of Genesis. 
Gen. 9.6.  Forasmuch as God hath printed his image in men; whosoever hurteth his neighbour maliciously, spiteth God to the uttermost of his power. And so are we warned to abstain from all evil doing, and to live in such sort among men as no man be hurt by us. And in deed we see that the manslaughters which are committed even of necessity, carry with them nevertheless a kind of defiling. As for example, when enemies are slain in battle, 
1. Chron. 22 8. & 28.3.  although the thing be lawful, yet doth God say that it is a defiling of men's hands. Not that he imputeth it for a crime, but to the intent that the man which is constrained to fight against his enemies, should be sorry to see the order of nature so troubled by reason of men's sins, that whereas we ought to be as brethren, and to acknowledge our own flesh in every man that is made after our own likeness: yet notwithstanding we be driven to destroy them after that fashion. Ye see then how that even in the time of war, he that putteth on armour against his enemies ought to do it, being sorry in his heart, and to bethink himself that such outrage happeneth not but through the great lewdness of men. The meaning of all this, is that we should live quietly, and every man endeavour to maintain peace and concord, and have our hands tied for committing of any evil deeds.  
And whereas God declareth how greatly manslaughter displeaseth him: let us mark that (as saith Saint john) before him all manner of hatred is accounted for murder. 
1. john. 3.15  Then ought we to eschew all wrong dealing that may be done against men, for if we have any rancour or enmity towards them in our hearts, we be guilty of murder already afore GOD. Mark that for one point. But here our Lord acquitteth the party that shall have slain a man unwittingly. Behold (saith he,) there shall no judgement of death pass upon such a man: for there is none offence in him. Seeing that the heavenly judge hath pronounced such sentence: what creature dareth reply against it? Ye see then that such a one is guiltless, and so declared to be before God. Yet notwithstanding he must be feign to forsake his own house and inheritance, and go dwell in a strange place, and suffer many incommodities. And why doth God vex him so, sith he findeth him guiltless? He showeth us that although the party be faultless, yet is it done for examples sake, to the end we should not admit any murderers among us, but punish them as grievously as may be, and utterly abhor them. That is the cause why the party that offendeth unwittingly, shall nevertheless abide some punishment, and become as a man that is put to his penance, to the intent that he may humble himself and acknowledge in this wise: Truly, I meant not to do any harm; and this mischance is befallen me unwittingly: whereby God warneth me that I have great need to pray him to rule both my hands and my feet. And moreover forasmuch as man's blood hath been shed by me; although there were none evil meant on my part: yet must I be sorry for it, and bear in mind that our Lord maketh such account of man's life: as he will have it always to be had in estimation of us. Let that serve for one point, concerning this law.  
And now for the second point, Our Lord showeth us that we ought to prevent all dangers and occasions, in respect whereof he addeth that the mansleaer shall flee to one of those Cities. And why? For fear least any of the dead man's kinsmen being moved to wrath, should revenge his neighbours death, and so should the mischief be doubled. Now then, to avoid this inconvenience, There must be Towns appointed for refuge. And hereby we see that (as I said afore) the Lord will not have us to tarry till the mischief light upon us, but he will have us to take the remedy of it. It might so fall out that some kinsman of the dedman's being angry with the matter would say, he hath slain my cousin, or my brother, and thereupon come running upon the innocent party in his rage, and kill him; whereby the land should have been defiled with blood. Therefore Gods will is that the party which hath committed manslaughter, should get him out of the ●ight of those that might be stirred up to anger against him. But it is certain that he could not excuse himself, which should so bear malice to the guiltless party. For what could he require of him? Lieth it in man to overrule the things that come to pass by God's providence, which is hidden to us? Are we able to withstand it? Needs then must it be too spiteful hartburning and malice, that should so move a man to wrath against the party that neither intended nor thought any evil. But although this cometh of infirmity and of sin, yet hath our Lord voutsafed to remedy that inconvenience. And so we see that the laws serve not to bring men to perfection, I mean the politic laws that are made for civil government. They serve not to stablish perfect holiness among us, but to remedy the vices whereunto we be inclined. Because we be not thoroughly cleansed, our Lord is feign to set bars about us, to the intent that if our hearts incline to naughtiness, our hands may be withheld from performing the naughty desires that we have conceived in our minds. God's law is given us to rule our hearts and minds by. For our Lord not only commandeth us to abstain from all evil, 
〈◊〉 7.7.  but also will have our souls ruled altogether by his will, I mean the moral law or ten commandments which I have expounded heretofore. But as touching the earthly policy or outward government, we must understand that God's intent was to bring his people to honesty, that there might be good order among them; and yet for all that, he restrained their affections that they might not come to effect. As for example, in this place, if we were required to show what were every man's duty and what he ought to do: it might be said that when a man hath given a blow with his hand unwittingly, so as the same be sufficiently verified: them the next friend or kinsman must not step to revenge it: for in so doing he offendeth God in two sorts: first in setting upon the party that hath not done him any harm by his will, and secondly in fathering that thing upon a mortal man which God had ordained by his own secret providence. After that manner would God speak, if he meant to bring us to a perfect doctrine. But when he maketh a positive law, he thinks it enough to say that men should have an eye to the inconveniences that may ensue, and prevent them, and not tarry till the harm be done, but eschew it aforehand, and shut the door against all occasions. In like case is it when a manslaughter is committed: the offender must get him out of the way, and save himself in one of the Cities of refuge that the next kinsman which is desirous of revenge, have none occasion to do it; but that all further striking may be laid aside, and the pursuer press not into the city, to follow the rage of his choler; but that the offender may be pardoned, so as if there be any fault in him, the same may be borne withal, and furthermore that the party which is so dealt with may live in safety, according as it is said in another place that those cities of refuge should belong to the Levites, thereby to show that God had appointed them there, to be as protectors of such as came thither for succour: 
〈◊〉 35.6.  so as if any body came to pursue the quarrel against the offender, the Priests and the Levites should set themselves against him, and take upon them the protection of the party. Thus much concerning that text.  
Now to be short we have to gather hereof, that God meant not to make such franchises as are devised in the Popedom. For (to their seeming) God is well honoured, when a murderer, a thief, or a robber taketh sanctuary in a Church, so as the officer of justice may not be bold to lay hands upon him. In deed it is an ancient superstition; but yet it ceaseth not for all that, to be evil. For God never meant to hallow his temple after that fashion. True it is that such as were in danger, were wont to flee for succour to his Temple: but yet it booted not the parties that were guilty. It served for such as being wrongfully pursued by their enemies, thought that the reverence of God might appease the wrath of their pursuers: and therefore they fled into the Temple. But yet for all that the offenders escaped not unpunished, neither was it any let that they received not a punishment according to their deserts. As for example, Solomon swore that although Adonias had caught hold of the horns of the altar of the Temple; 
1. Kin. 1.52.  yet should he be taken thence and put to death. Solomon was not so blind, that the reverence of the Temple could make him to let the party scape unpunished that had deserved it. For why? It is a mocking and scorning of God, when his justice is displaced or disappointed under pretence of his name and Majesty. Behold, God commandeth us to punish murders and robberies: and yet we will make him a bolsterer of them, in so much that if a cutthroat get him into a Church, he must be preserved there from the hand of justice for the honour of God: and so God should be contrary to himself. Now than the bringing up of such franchises in the Popedom was a fondness, I mean before such time as the tyranny thereof confounded things in such sort as we see they be now: and it was done of wicked superstition. True it is that in old time there were certain kinds of privileges: but they were but for the poorer sort that were vexed out of measure. As for example, if a bondman were cruelly handled by his master; he might flee for refuge to some image. To say the truth, the Emperors made themselves idols in so doing: but yet the end whereunto it was done was not evil. For thereby their case came to examination. If a master would needs cut his bondservants throat, or misuse him without cause: he was compelled to sell him away, and to take money for him: and so the innocent was delivered from death. But the sanctuaries that were devised among Christians, was a perverting of all civil order and equity among men. And in very deed our Lord held scorn of that fond kind of devotion, and showed by the effect that he misliked it. For in old time, they that took Sanctuary in Churches were those that never came at Sermons. We see how complaints have been made thereof by the ancient doctors that have written thirteen hundred years ago. For thus do they say, As for them that take sanctuary here among us; they be none of those whom we know, they be none of those whom we see daily, they be none of those whom we take for our disciples, and which come hither to receive God's Doctrine: none of that sort do ever take sanctuary among us. Who be they then that are desirous to enjoy the privileges of the Church? Unthrifts, despisers of God, and daily haunters of Taverns and brothelhouses. When they have committed any fault or offence, by and by they take sanctuary and flee to us for refuge. And how happeneth that? No doubt but our Lord hath declared that he cannot abide any such disorder, that men should make his Church a den of thieves, 
jer. 7.11.  as is spoken of it by the Prophet jeremy. In deed it is otherwise meant: but yet is this a general ground, that God will not have his temple to serve for a covert for any evil doers. And therefore let us note that although the Churches of the Popedom had been dedicated to God; yet were they unhallowed again by that means, forasmuch as they served to privilege offenders, and beside to grieve the creditors, and for such other wicked things. Howbeit forasmuch as at this day they be Satan's brothelhouses and nothing else but dens of idols: they may well have such privileges, & we should not hate them for it. But in the mean while we see how all manner of disorder reigneth there.  
And now for our part let us mark, that God's will was not to give protection to misdemeanours. For on the contrary side it is said, That the party which committeth such a manslaughter shall offer himself: (That saying is set down expressly:) and again, that the justices shall make diligent inquiry of the matter, to know whether the party that hath committed the manslaughter did hate his neighbour aforetimes, or whether he had any quarrel against him or no. Herein our Lord showeth that no excuse may be admitted. And this discretion ought to be in all judges to beware that they admit not the answer of a man that would cover his own misbehaviour. For the deed must be looked into, and the truth bolted out. Oftentimes judges are contented to be beguiled and to see and not see when some colour is set upon the matter, and to admit the excuse though it be never so trifling, Tush (say they) he excuseth himself of such a matter. Yea and if the offender may be believed, he will excuse himself ever. Therefore must we make inquiry as God commandeth us, and we must do it thoroughly. So then let us mark that when God gave protection to such as commit manslaughter unwittingly, he meant not that the same should serve for wilful offenders; and therefore he hath showed the mean how the thing being good of itself, might be kept from turning into abuse. And hereby we be done to understand that if privileges be good and upright, they serve not for the wicked: and the graunters of them ought to consider that thing well: and they must have an eye aforehand to all other respects, whereby men may from time to time draw their doings to evil liberty to the overgreeving of such as are worthy to be maintained. But now whereas he hath made a law of uprightness, for pity of such as deserve to be regarded at his hand: by and by the wicked sort being subtle, do take the advantage thereof to themselves. Men therefore had need of discretion in that behalf, to disappoint such as would abuse privileges, which are granted for none but for such as are worthy of them & deserve them. That is the thing which we have to bear in mind concerning the inquiry which God commandeth to be made when manslaughter is committed.  
And here we have a double lesson to gather of this text. The one is for such as sit in the seat of justice. They (as I have said afore) must take good heed that they admit no trifling excuses: but that when any open offence is committed, they try out who is faulty thereof, that he may be punished for it. 
Deut. 21.1.  For we see how God hath commanded that if a man's body were found dead, the justice should make diligent inquisition of it out of hand without any forslowing or partiality: and that if the murderer could not be found, yet if it were near the bounds of any Town or City, inquisition should be made for it round about, and solemn protestation should be made by those Cities that they were guiltless of the bloodshed before God, and that if they knew the doer thereof, they would bewray him: and after all this, it behoved them also to offer a sacrifice. And there is not any thing that can better show us how greatly God abhorreth the shedding of man's blood, than this that we see that he willeth the magistrates to come together after that fashion, to do justice for duties sake of their own accord, though no man require it at their hand: and also to offer themselves before God in the open face of the world, with protestation that their intent is not to conceal the misdeed, but that they would to the uttermost of their power avenge it, if it came to their knowledge, without cloaking of it. And yet is not that enough: but they must moreover add a sacrifice, to crave pardon at God's hand, forasmuch as it was his will to humble them, by suffering a manslaughter to be committed within their jurisdiction, and in that they were not able to clear the land thereof. So then let us learn, that such as sit in the seat of justice must be watchful, to see that no misdemeanour be fostered. And if it be concealed, they must look diligently to it that it may be brought to light. And when they have proof of the matter, they must not be slack in punishing of it, unless they will be taken for accessaries before God to the deed doers. Mark th● for one poin●●  
And further, in all examinations of matters let judges and justices have their eyes open, to see whether folk deal craftily and covertly or no. And if they did so, there should be better regard had to proofs than there is. But they let many things slip, and are contented that they should not come to knowledge. And yet doth God show here how men ought to behave themselves in the examination of offences. Wherein we have a general lesson that concerneth us all. For although all of us be not ordained to be justices to bear the sword for the punishing of offenders: 
● Cor. 11.31.  yet doth God grant us the honour to be our own judges. Therefore let us examine ourselves diligently, when any matter befalleth us, that we flatter not ourselves in our offences and misdealinge. And if we ought to be so diligent in examining ourselves, that although we feel no remorse or heartbyting of conscience, yet notwithstanding we should sift ourselves whether we be worthy of blame or no: what ought we to do when we be convicted by the witness of our own consciences, so as we perceive there was some evil disposition in us? Let us beware that we can well justify ourselves then. And so ye see how we may proceed from one thing to another: namely that inasmuch as we perceive that Magistrates are here warned to do their duty diligently; we may gather upon that particular point, that God hath enjoined every of us to prefer indictments against ourselves, and to take good heed that we flatter not ourselves in any wise.  
But now by the way, to come again to the examinations which our Lord hath set down here: it is said that consideration must be had whether there have been any hatred between the party that is so stricken that he dieth of it, and the other that gave the stroke: Let it be considered (saith he) whether there was any hatred betwixt them or no. Here we see yet better the thing that I touched afore, that is to wit, that all crimes are willing, and that we must repair to that fountain to know whether it be a crime or no. As for example, if a man have committed a manslaughter, how may it be known that he is guilty of crime or no? By knowing whether he bore any hatred or malice to the party or no, saith the Lord. And here we have to mark first of all, that forasmuch as hatred or malice is the wellspring of murder, it is not to be wondered at, or to be thought strange, that God should denounce all them to be murderers, which hate men in their hearts, and that he should condemn the rancour though it lie hidden within. For why? when a murderer cometh to examination, is the hand to blame? is the sword to blame? or is the stroke to blame that was given? No. But the blame is in the malice that was conceived afore, which led the hand and provoked the man to commit the murder. Therefore mark it for a point, that it is not without cause that our Lord deemeth all those to be murderers, which do so hate their neighbours. And the same must warn us to prevent all dangers, that the sun go not down upon our malice; for in so doing we give Satan possession of us. Beware my brethren (saith S. Paul) that ye give not place to Satan. 
Eph. 4.26.27.  And how do we give him place? It is (saith he) by suffering the Sun to go down upon our wrath; for when we feed any hartburning within us, and multiply rancour in our minds; although we perceive it not at the first, yet are we caught with so cursed affection, as we cannot overcome it afterward. Seeing then that hatred procureth such wickedness; let every man look to himself, and when we be moved to any ill will, although some displeasure be done unto us, and it may seem that we have just cause of revenge as in respect of men: yet notwithstanding let all such things be laid aside, and let us strive earnestly to overmaster ourselves, that our hearts be not hardened for fear lest the devil do so work in us, that the hatred which we have conceived to day, do make us ready to slay & kill to morrow, so as the hart being invenimed do carry the hand away with it. Ye see then how it is a thing worthy to be marked.  
And generally let us learn, that to examine our faults well, we must not only have an eye to the things that are done by our hands, feet, eyes, & ears: but we must also go to the inward parts & search our thoughts, our wicked desires, and all the things that do tempt and provoke us: for there lieth the right examination of our sins. When a man goeth about to justify himself because he hath committed no murder, theft, or whoredom in actual deed, & yet is infected with wicked lusts in his hart: his labouring to acquit himself after that sort, is in vain before God. And therefore let us bear in mind, that to search ourselves duly of all our offences and misdoings, we must enter into our own consciences, & not only condemn our wicked lusts, but also even our thoughts whereby we were provoked & induced to evil, and we must understand that even that is a damnable sin already before God. Thus ye see what we be taught in this text where it is said that inquiry must be made whether the man hated his neighbour before or no.  
And here is express mention made of the time that went before. In deed in the Hebrew it is, yesterday or before yesterday: but it is but their common phrase of speech, whereby they do betoken all time that is past. And hereby our Lord meant to declare, that men must not look only at the present deed, but that they must proceed further, and see whether any mischief lay lurking afore. For if a man allege circumstances to clear himself, and be not found faulty out of hand; that is not yet enough: an eye must be had what went before: the thing may be found out in a month which can not be found in a day: and the thing will be found in a year, which is not to be found in a month. Now if this aught to be done in earthly justice: let every of us practise it likewise in our own behalf. When we enter into the consideration of our own faults, let us not look only upon the things that are presently fallen out; but let us go yet further and say; How is this befallen me? It is because I have nourished this vice long time in me, whereas if I had cut it off at the first, God would not have left me so much to myself. But what? I have soothed myself in mine evil doings, and suffered this cursed seed to take root in my heart, without regarding to repress it, so as it may seem that I have been minded to tempt God wilfully. And therefore it is good reason that I should fall so grossly, sith I myself am the cause thereof. Such examination should we make of all our faults, and not only condemn ourselves for the present deed done, but also proceed further and say; Alas, if I had armed myself against Satan or if I had not of long time set open the way for him, or if I had not wrought the means for him to beguile me: God had preserved me. But mine own negligence is to blame for it, thereof it cometh that I have yielded myself to this wicked lust, against the which I should have strived at the first. And so ye see yet again what we have to mark when we be to examine ourselves well; and what doctrine we have to gather of this saying, that inquiry must be made whether there have been any former hatred betwixt the parties that are spoken of in this place.  
Now finally, whereas it is said, That there is no judgement of death upon such a man, it serveth to prove the thing better, which I have spoken already: namely that if a man be not guilty by his own purpose, intent, or will; he ought not to be taken for an offender. God acquitteth him, and therefore he ought not to be condemned by men or by any creature. This aught to serve us for a further confirmation of the doctrine which I take in hand to expound. Men can always well grant that faults are willing. When the Heathen wrote of that matter, they spoke after this manner: the Law punisheth not the events of things, but the intentes of them. And when the Philosophers wrote thereof, they could well skill to say, there is neither vice nor virtue which proceedeth not of the will. Yet for all this, we cease not to blear our own eyes, neither do we think ourselves to have offended, unless our hands be bloody, or that there appear some evident token to the worldward, or (to be short,) that we be convicted of the doing of some wicked deed. But that is against my former saying, that is to wit, that all sins proceed of the wil Therefore when we intent to examine ourselves thoroughly, let us learn to begin at our wills And if we find no evil deed in ourselves, that is to say neither malice, nor evil will; then is it no crime. And whereas I say that evil affection is willing, yet for all that I exclude not men's inquiries: for it is not for nought that God hath distinguished sins and misdeeds into two sorts; whereof the one sort are called crimes, and the other sort are called ignorances. Although then that men have no intent or meaning to do amiss, yet is it not to be said that therefore they be righteous. But my meaning now is that there be no wicked affection or desire in us, so as we be not disposed to it of any will, but that the whole matter standeth upon mischance that ensueth. And I call it mischance after the custom of common speech. For it behoveth us to refer all things to God's providence, and not to think that any thing can fall out through fortune. Nevertheless it is a common manner of speech among us, to say that a thing happeneth by chance or fortune, when it cometh to pass on our side. That then is the thing in effect, which we have to note, in that our Lord saith that there shall no judgement of death pass upon a man that shall have given his neighbour a deadly blow, without any malice borne to him before: but that he shall be quit, if his striking of him were without forepurpose or intent of will.  
And furthermore we see here in few words, how our Lord meant to forbid us to be moved to anger one against another, and hath voutsafed to bear with our imperfections so far, that to eschew greater inconveniences, he will have the guiltless person to get him out of the way for a time. True it is (as I have declared heretofore) that his intent is also to show how greatly we ought to abhor murder. But howsoever the case stand, yet it doth behove us to mark well Gods gracious goodness, in maintaining peace and concord by all means possible. Were we such as we ought to be, there should be as it were but one common league of fellowship among us: but now are we feign to be separated asunder; so as every man getteth himself alone, every man hath his goods by himself, every man hath his possessions several, and every man hath as it were a propriety alone: and that is because of our infirmity. And true it is that this Law might be general: but there are many other means whereby God showeth us how he beareth with our infirmities. Is it not a piteous case that two brethren cannot live quietly together, without contention and strife; and that even the father and the son also should be at the same point? These are shameful things and utterly against nature, so as it may well be said that we be worse than wild beasts, seeing that even they which are linked together in so near and holy bond, cannot bear one with another that they might live together infriendship. But what? The vices of men are so great, that to eschew greater mischiefs, sometime the parties that ought to be nearest together, are feign to be set furthest asunder. And the same manner of dealing doth God use in this place. He will have a man to forsake his own house and possessions, and to go into a strange place. And wherefore? To the end that the party which was moved to wrath for love of his neighbour, should have no occasion to do worse, nor be provoked by seeing him before his eyes. Now then sith we see this, let us briefly market the goodness which God useth towards us, which is more than the love of a father, in that he beareth with us in our vices, and findeth fit means to keep us from flinging out at random, and moreover giveth us warning by his own example to prevent or cut off all occasions of evil. Therefore let us beware: for the devil is always watching & will soon take us in a trip, if we admit never so small an occasion of doing evil. So then let us bridle ourselves short, and be well advised, saying thus to ourselves: O, if I commit such a thing I may be tempted with such an evil, and therefore I had need to labour to keep myself from it. For why? The devil, is over wily for me, and if I cast myself once into his nets, what will become of me? For God showeth us how we ought to live, and how to cut off all occasions of evil, and that if there be any thing that may lead us to any evil, we must shun it aforehand. Seeing then that God hath sung us such a lesson, let us take heed not only that we abstain from all evil deeds, whereby we may corrupt and defile our whole life and utterly cast ourselves into all disorder; but also that we eschew all things that may lead us to evil by any indirect ways.  
Now let us kneel down before the Majesty of our good God, with acknowledgement of our faults, praying him to make us feel them more and more, that every of us may so bethink us of our sins, as we become our own judges and learn to condemn ourselves, that we may obtain forgiveness of the heavenly judge, so as he may pity us and bury all our transgressions by which we be guilty before him: and that we may examine our sins narrowly daily more and more, to the end that being mortified unto them, we may daily draw near to his righteousness, whereunto he calleth us by his word. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth etc.   

On Friday the vj. of December. 1555 The Cxiij. Sermon which is the second upon the nineteenth Chapter.  
8 And when the Lord thy God shall have enlarged thy borders, as he hath sworn to thy fathers, and hath given thee all the land which he promised to give to thy fathers:  
9 (conditionally that thou have an eye to all his commandments, to do them, which I command thee this day, and that thou love the Lord thy God, and walk continually in his ways:) than thou shalt add three other towns to those three,  
10 To the intent that innocent blood be not shed in the midst of the Land which the Lord thy God giveth thee to inherit, and that blood be not upon thee.  
11 But if a man have hated his neighbour, and have lain in wait for him, and risen up against him, and smitten him that he die, and thereupon be fled into one of those Cities:  
12 Then the Elders of that City shall send and take him thence, and deliver him into the hand of the next kinsman, and he shall die.  
13 Thine eye shall not spare him: but thou shalt take away the guiltless blood from Israel, that it may go well with thee.  
WE saw yesterday how it was Gods will to have the inconveniences prevented, which are wont to be seen when men suffer occasions of evil uncut off. And that is somewhat better expressed in this saying which Moses addeth: Beware (saith he) that guiltless blood be not shed in thy land. Then it is not enough to punish murders after they be committed, but we must also have the wisdom to prevent them aforehand and to take such order as they may not be committed. And forasmuch as Satan needs but a small gap to thrust us out at, let us be watchful in this case of preventing occasions of evil as hath been said afore. Moreover let us also mark this saying, that the blood shallbe upon those that suffer things to slip so. For though a man can protest that he consented not to the doing of an evil deed, yet notwithstanding if he suffered it so as it came to pass through his negligence: he shallbe taken as accessary. The old proverb is true, that he which suffereth a thing to be done and may let it, is the doer of it. And therefore if a judge that hath the sword in his hand do suffer evil deeds to be done and punish them not: it is all one as if he committed them himself. It is not enough for him to say I would it were otherwise: but he must show it by his doings. To be short, when men bear with such as trouble the order of the common weal; it is all one as if they bolstered them in it. Again, by such examples things are set at a general liberty, so as custom is taken for law. And therefore look what mischief or inconvenience ensueth afterward, the blame of it is to be imputed to those that remedied it not when time was. That is the cause why it is said that the blood shall be upon a whole Nation, when men have not been held short that they might not commit murders. For that manner of speech is very rife in the Hebrew tongue. And in the same respect also did the jews say, 
Matt. 27.25.  his blood be upon us and upon our children that is to say, let the blame light upon us. We must not bring here fantastical imaginations as the Rabbins (that is to say the jewish doctors) do, who alleging always their own dreams, do say that the souls of the murdered do ask vengeance continually at God's hand, until they have had justice done unto them. All such sayings are but dotages. For although their blood cry not at all, yet doth God hear them, as he himself declareth; and there needeth neither solicitor nor attorney to require justice at his hand; he can tell well enough how to do his office, without any importunate calling upon him. The very cause why it is said that blood crieth, 
Gen. 4.10.  is for that God hath an eye to the evil that is committed, and it is all one with him as if the case were followed with never so great suit. Worldly judges make no great force of a crime when it is committed, unless they be called upon very earnestly, and that the matter be stoutly pursued. But God declareth himself to be no such, and that his own seeing of the misdeed is enough, for nothing can scape him, and therefore it is all one with him as if the whole world took the quarrel in hand, and every man followed the suit of it with tooth and nail. God then tarrieth not for our speaking, but as one that knoweth his office well-enough, he can skill to put to his hand when need is: and therefore let us tarry his leisure. And surely it is a doctrine of great comfort. For although we hold our peace when men misuse us; yet doth not God fail to have his hand lifted up to secure us. Therefore let us be patiented in our afflictions and wrongs, and whatsoever come of it God will not forslow: it is enough that he seethe men persecute us wrongfully: let us content ourselves with that: the less that we speak of it, the readier will he be to relieve us: yea though we speak not one word of it: Not that it is not meet for us to call upon him, that he may vouchsafe to pity us: but that we should not be desirous of revenge, nor bear any malice to our enemies. If we hold our peace in that respect, and tarry God's leisure for the succour which it shall please him to send us; let us not doubt but he will do his office, and therefore let us comfort ourselves with that hope.  
Moreover forasmuch as it is faide that the blood shall be upon us; let us be afraid of it: and although we be not pursued nor complained of by men, yet let us assure ourselves our market is never a whit amended by it, for God sleepeth not, but marketh all the misdeeds that are done, and they must all needs come to account. Therefore let us be pure before him: and let us not only abstain from evil deeds, but also beware that we consent not to any evil, for than shall we be held as accessaries, and wrap ourselves in the same condemnation with the deed doers, as it is witnessed unto us here. For God speaketh not only to the murderers themselves, but also to all the people. When this Law is broken and murders are freely committed for want of good execution of justice; God saith not that he will require it at the hand of two or three, But at the hands of all in general. Now then seeing the case standeth so, what shall become of those that are in authority and reign in the seat of justice, when they themselves are accessaries? Shall not they be the first that shall answer for it? To be short, we have to gather upon this text, that when an outrage or wrong is done to any man, not only the principal shall be punished, but also the whole Nation in common shall have the curse lie upon them, and must come to reckoning for it before God. To our seeming it is enough when we can say, that we would feign that men should live in peace, and yet in the mean while we see men grieved and vexed before our eyes, and we vouchsafe not to open our mouths to secure the innocent, but though we have both opportunity and ability, yet we let all slip, & we bear ourselves in hand that God ought not to require it at our hands: but here we see the contrary. Let us mark well then, that to the uttermost of our power, we must set our ●elues in defence of the innocents so as they may not be vexed, fleeced or troubled, not might be suffered to overcome right, as they say. Let every of us in his degree look to the remedying hereof. Let such as have the sword of justice show themselves stout in this case and not suffer disorder to have full scope. And as for those that are not of ability, let them yet at leastwise do the best they can to comfort such as have no body to uphold them. And when we see these lusty gallants step up and take more upon them than is lawful; let us become their enemies, let us hinder their misdealings, and let us withstand them. That is the thing which we be bound unto by God's word; otherwise we shall be held as accessaries to their misdoings. If we have not prevented them, it is a consenting to them, and God must demand an account of it at our hands.  
Hear it is to be noted further, that whereas God saith that the people of Israel shall add three other Cities of refuge, after that their bounds are enlarged: thereby we be done to understand, that the more power and ability that GOD giveth us, the more are we bound to employ it, to comfort innocentes, and to secure them at their need. And this aught to be put in ure generally by all men of authority and governors. The more power than that a Magistrate hath, the more ought he to think himself bound to maintain the good and guiltless under his protection, and to be a help to them that they be not troubled. Ofttimes he that would relieve good men, is not able: yea and peradventure he himself also shallbe oppressed. In such cases we must have recourse unto God, & bow down our shoulders, tarrying till he have pity upon us, and in the mean while we must arm ourselves with patience. But when a man is armed with God's power; than it shall not be enough for him to mislike of things, and to be somewhat sorry for them; but he must also employ the authority that God giveth him, and the same rule ought to be observed of every of us particularly. To be short, forasmuch as God giveth power to Kings, Princes, and all other Magistrates; they ought to employ all that ever they have, to the defence of those whom God hath committed to their charge, and to deal in such sort as their subjects be not wrongfully molested. Lo here a rule that concerneth such as have the sword of justice in their hand. Nevertheless, it behoveth every of us to follow the same order. And although we be not armed with the sword of justice; yet notwithstanding if God give us any ability or opportunity, let us look to it that we help the good and secure them in their need. Therefore if a rich man see a poor man suffer wrong; let him help him and relieve him. If a man of discretion see a poor man destitute of counsel, so as he knoweth not what to do: let him give him his advise as the case serveth. If a man have credit whereby he may deliver them that are in distress: let him likewise employ it for his part. Thus ye see how we ought to put this saying in ure, When God shall have enlarged thy bounds, then shalt thou add three Cities more. Ye see here how our Lord measureth his ordinance for the relief of good men, and of such as were in danger without deserving it or without any gilt. Therefore his will is to have the thing doubled which he had ordained for their relief. And why so? It is to do us to understand, that the more benefits we have received at God's hand, the more are we bound and indebted both to God and to our neighbours.  
But now let us come to that which Moses interlaceth here, insomuch as thou shalt observe all these things which I command thee, to love the Lord thy God, to keep all his commandments, and to walk in his fear. Hear he maketh (as ye would say (a kind of conjuration, as if he should adjure the people after this manner; Look well to this commandment that ye despise it not, if ye love the Lord your God and seek to obey him. As if he should say. In deed a man would think at the first sight that this were nothing: but be you sure that your God will have you to observe such humanity diligently. And therein he trieth whether ye be loving and obedient unto him or no. To be short, Moses meant to show here, that this commandment is of great importance before God, to the intent that men should not despise it. And heerewithall we have to mark, that we cannot omit any of the things that God commandeth, without doing wrong to the Lawmaker: for it is an embasing of his authority. And for that cause is it said that he which despiseth any of the least things that are contained in the Law, 
M●●. 5.19.  and imbreweth men with the like contempt, shall be called the least in the kingdom of heaven; that is to say, shall be utterly shaken off. Our Lord then will have us to reverence his Law, and to observe it without respect of this or that, so as we must not allege, This is a small matter, this a venial sin, there is no great conscience to be made of it. When GOD hath opened his holy mouth, and vouchsafed to ordain one thing or other; becometh it us to make small account of it? If a Lord Great master speak a thing, men say not; is the matter great or small? but thus they say, the king spoke it. And if that that may suffice in mortal creatures; shall we reply to the contrary, and make it an occasion of evil doing and of rebelling against the living God, when he declareth his will unto us? Shall we say it is a thing of no great importance, and that it is not so grievous and heinous an offence? Indeed there are some commandments which our Lord urgeth more than othersome, but yet must we in all cases and all respects observe that which our Lord jesus Christ saith: Those things ought to be done, 
Matt. 23.23  and the other not to be left undone: so that forasmuch as God hath given us his Law, it behoveth us to keep it, and not to divide it; as who should say, I will keep this point, and let that point alone. Nay, if we believe God, we must look that we submit ourselves to him, yea even to the uttermost title. But now let us consider how it is said here, inasmuch as thou observest these things. Here Moses driveth men to the observing of the Law, when any particular thing is to be done which God hath ordained. And it is as much as if he should say, Have an eye to the Lawmaker which ruleth you. Therefore when we have any thing to do; we must always have this consideration with us, to think that God declareth his will therein: and that must suffice us. Why so? For there is but one rule of well-doing; and to call the things in question which are contained in his Law, is all one as if we refused to be ruled by the mouth and word of God. Therefore the Law must have his full course, and we must not go about to separate the things which God hath so knit and united together.  
But heerewithall Moses bringeth us back again to the thing that he had treated of afore; that is to wit, which is the true keeping of the Law, and to what end it tendeth. The true keeping of the Law is to give ear unto God in all that he saith. Keep all the commandments (saith he), as if he should say, 
Deut. 6.24.25.  we must not serve God after our own liking, when things come to pass according to our hearts desire: neither must we take leave to dispense with ourselves, when we meet with any thing that is hard. It is not for us to part stakes with GOD after that manner: but we must call to mind how Saint james saith, that he which breaketh any one point is guilty of the whole law. 
james. 2.10.  The reason is the same which I have alleged afore, namely that when we encounter God's ordinance, we deface his majesty as much as in us lieth.  
True it is that we can never fulfil God's law, I say there was never yet so perfect a man in the world, but he came far short of the perfection that God showeth us. But yet must we tend towards it: though we be far off from the mark, and but half way onward of our journey; yet must we go forward still, and not think to content God by doing some little piece of it for the love of him, and in the rest take leave to behave ourselves as we list. Let us not think that God admitteth such compositions: but that we must in all points conform our whole life to his will. And although we attain not to the full performance; yet our desire must be to do so as I have declared afore.  
And now let us come to that which he addeth, namely to what end the keeping of God's Law tendeth, that is to wit that we should love him. Whereby we be done to understand, that our lords intent is not to draw us to a slavish fearfulness, but to have us to take pleasure and delight in honouring him, and in doing his commandments: for it is certain that without this love, all our service shallbe refused as unprofitable. In deed this matter hath been expounded already heretofore: nevertheless it is good reason that we should be put in remembrance of it, as oft as the holy Ghost speaketh thereof: for here is no superfluity. And it is a doctrine that we cannot be persuaded of at the first, that it behoveth us to serve God freely and with a willing love. Truly we must not love God as our fellow or mate: but we must stand in awe of him, not as enforced by necessity, so as we should grind our teeth in grudging against him: but as yielding our hearts to him, by setting all our delight in his Law, as David protesteth himself to have done, 
Psal. 19.11.  by which example of his he showeth us also our duty. Ye see then how GOD requireth that we should serve him of free will, yea and that we should also love him. And indeed whence proceedeth true obedience, but of the knowledge of the will of our GOD, and that we take him for our father, to the end that we on our side might behave ourselves like children towards him? Until we be come to that point, it is unpossible for us to go about to serve our GOD with a good will: we shall have nothing but stubbornness in us, so as (if it were possible) we could find in our hearts never to come at him. But when we have once tasted of his goodness; then are we alured to love him out of hand.  
Seeing then that men have felt God a father towards them; it becometh them to answer him in like sort again, and to be as children towards him. And so we see here again, how the Law may be duly kept by us: that is to wit, by loving our GOD. For thereupon it will come to pass that we shall walk in all his ways, for God cannot be divided from his word. If we love him, it is certain that we will endeavour to please and obey him. And this is seen even among mortal men: but yet there is a peculiar cause thereof in God. For (as I said afore) God is never separated from his righteousness, which he declareth unto us in his Law. Then if we love him, we must needs like well of his Law, and take pleasure in observing the same. And therefore if a man say, I love GOD, I fear him, I honour him; and in the mean while despise his word, and make no reckoning of it: it is but hypocrisy matched with shamelessness. For as I have said already, it is unpossible that God should transform himself, to become as an idol by surceasing from his righteousness which in very deed is his own proper being. So than it is to be concluded, that we cannot otherwise love our God, than by giving ourselves over unto him, by endeavouring to serve and please him.  
But now let us come to that which is said concerning such as would needs abuse the privilege by withdrawing themselves to the Sanctuary when they had committed a murder. If it happen that a man which hated his neighbour and killed him, do flee to the place of privilege: let the Elders of that place, that is to say the Rulers or Governors, (for it is a name of office): let the Governors and judges and Magistrates, take him and fetch him thence, that is to say, let them fetch him from the privileged place by strong hand, and put him into the hands of him that ought to revenge the bloodshed or of him the demandeth justice, that he may be put to death, and let not thine eye spare him, that is to say, have no pity nor compassion on him. Because we be moved when we see a man lament, and our eyes relent at it: that is to say, if we see a man in extreme heaviness of mind, by and by we be moved to pity his case: our Lord saith that he will not have him to be pitiful, not in any wise to relent, which ought to execute justice. Go to work stoutly (saith he), and let the offender be punished, notwithstanding his misclaiming of the privilege which GOD had granted for such as are guiltless and not for such as are faulty. This was declared partly yesterday: but it is well worthy to be laid forth more at large. To be short, let us have an eye to the expounding of Moseses words, and it will suffice us: for thereupon we easily gather a lesson greatly to our behoof. The words are, If a man that hath slain his neighbour of prepensed malice and lying in wait for him, do get him into one of those fraunchised Cities. Wherein we see that the wicked do always seek to abuse the things that are ordained for the succour of good men, and are boldest in taking the benefit of them. The Magistrates therefore must have an eye thereunto, and beware that the wicked abuse not the things that are granted for the relief of God's children: for that is too great a scorning of Laws. And it is not without cause that our Lord speaketh of it here: for it showeth that the like kind of corrupt dealing hath been in all ages: and we must not marvel at it, seeing that the world is not amended since, but rather appaired. Let us look well about us therefore, that if a man which hath committed any misdeed do go about to hide himself or to scape away by some undirect means, it may not avail him. That is the thing which we have to mark in the first place.  
And whereas it is said that the judges shall pull him away: it serveth to show that it is not enough for men to make good Laws & statutes, but there must also be courage to execute them; there must be a stout and constant mind in those that bear authority. For although that Laws be proclaimed by the sound of the trumpet, and written of record with never so great solemnity: yet are they but dead and all is nothing worth, except that they which sit in the seat of justice, have the constancy that our Lord enjoineth here, and be stout in maintaining the things that are enacted, that men may not laugh them to scorn as we see that the wicked sort do, which make but a mock at them. If a Law have once been proclaimed, they bear themselves in hand that it will be buried within three or four days after. Ye see then how it is a good and profitable warning for all such as have the sword of justice in hand, to have this stoutness of mind and constancy. And for as much as it is not to be found in men, (for it is a special virtue attributed to the spirit of God): let such as are in office beseech God to strengthen them, so as they may use force of hand when need requireth, and not be afraid when they see such troubles as might abash them, but stoutly withstand them, yea and also outstand them. That is one thing further which we have to mark upon this place.  
Now this thing is to be applied likewise to the instructing of every of us. I say let private persons also look well to the repressing of evil doings, and that with such stoutness that although they be threatened to put them in fear, yet it may not turn them away from doing their duty. For what a thing were it if we should be afraid at every turn? The lifting up of a man's little finger would scar us; and though we were never so willing to do our duty, yet if any man stepped afore us to turn us from our purpose, every word of his mouth (as I said) would be enough to put us out of hart. But the case concerneth the serving of our God, wherein we must overcome all the assaults of Satan, and all the impediments that the world can devise. Now if it behove us to fight so valiantly against Satan & all his endeavours: should we be afraid of men, or stand in dread of them? Should they so scar us that we should leave our God behind? So then, to the intent we may do our duty, let us learn to strengthen ourselves. And at one word, it standeth us in hand to mark well, that no man shall ever discharge his duty towards God, except he enforce himself and have such a courageous constancy, as may furmount all temptations: and that is a thing greatly for our behoof to mark. For a hundred times a day shall we have occasions to thrust us out of the way; & we resist them full coldly. Again, if we be to do any good, we make excuses and say, I would feign do my duty, but I see such an impediment, and by that means I am held back. Because that they which are under the tyranny of the Pope in these days, cannot have leave to do well and to serve God purely, without putting of their lives in hazard: they bear themselves in hand that they be discharged, when they can make this excuse to say, I would feign do otherwise, but I am not suffered to do it, it shall never come to account before God. And we need not to go far for proof of the matter. Even here where there is no persecution to hinder the serving of God, but rather encouragement to men to do well, yet nevertheless we have many distresses. For Satan is subtle enough to find every day new inventions to turn us from the right way. What remaineth then, but to go to it with force, and to do our endeavour to serve our God in such wise, that if we meet with any lets to turn us aside, they may be overcome by the constancy and courage that I spoke of, which it behoveth us to require of the holy Ghost.  
Furthermore let us mark, that the offender must be delivered into the hand of him that is to revenge the bloodshed, or else of him that demandeth justice: Whereby we may perceive that God alloweth no [private] revenges. For we know what rule is given us in the holy scripture: My brethren, 
Rom. 12.19.  (saith S. Paul) forbear revenge, yea, desire it not: but put it altogether into the hands of the heavenly judge, to whom it belongeth. 
Matt. 5.44.  Nay (which more is) we be commanded to render good for evil, to pray for them that curse us, to do good to our enemies and to such as persecute us. Sith it is so then, we must assure ourselves, and be fully resolved of it, that our Lord will have our affections bridled, so as we desire not any revenge though cause thereof be ministered; but rather strive to overcome the evil by doing good. Lo whereunto God calleth us. And why then is it said here, that the offender shall be put into the hand of him that requireth justice? Let us note that the Laws which are made for civil or outward government, serve not to overrule men's affections: they be things that go asunder. Truth it is that they be not repugnant, neither is there any contrariety in them: but we must have the discretion to consider, that when God spoke as king of Israel and made statutes but for common policy; he respected not the spiritual perfection that is contained in the law which is our rule to all holiness and righteousness. A judge therefore may well agree to one that requireth justice at his hand; and although he be led with wicked affection, yet ought the judge to grant him his right. And that is for our profit. For many men bear themselves in hand, that so they use the ordinary way of justice, it is lawful for them to do what they can, & they shall not be condemned for it before God, if their quarrel be just. But it may fall out many a time, that a quarrel shallbe just, and a man shall pursue it by good means; and yet in the mean while he shall not fail to be worthy of blame before God. For there are three things required. The quarrel must first be just and good: secondly the mean must be lawful: and thirdly the affection must be pure and well ruled. Now this third point wanteth in most men. As how? Some man perchance is misused, and he hath just cause to require redress at the judges hand: he intendeth neither to strike nor to practise any thing against his adversary by treachery, but resorteth to the justice: this is a lawful remedy, it is ordained of God, we may safely use it with good conscience. So are there two of the points to be found here. But yet this man that hath the just cause, and seeketh no remedy but by order of justice, faileth not sometimes to do amiss. As how? If he have a desire of revenge in his heart, if he conceive such rancour that he seeketh to be so revenged as the party may perceive he hath done evil; and cannot be contented and satisfied till he see himself to have requited like for like to him that hath offended him: such a man is blamable before God. For he taketh covert under the name of justice, to be revenged of his enemy. It is in vain for him to allege the goodness of his quarrel; for he doth but abuse the remedy that God had ordained. What is to be done then? When we be desirous to demand justice, let every of us enter into ourselves and examine what our affections are, and see that we be clear from all ill will. When there is such soundness in us; then is it Lawful for us to pursue offences done against us, and to require that they may be punished, namely so there be no rancour nor malice in our hearts. Now than if a man have none other respect than the punishing of the misdeed, and that he hate not the party ne be led by any wicked desire: then shall he be allowed of God, and not otherwise. But such examples are very rare. For as soon as men begin to go to Law, by and by enmity bewrayeth itself, and such a fire is kindled as cannot be quenched, so as this proverb is very true, that suit in Law and friendship are two things that can hardly join to together. Now then let us bethink ourselves, and not imagine that the having of good right, and our seeking of it by order of Law, can utterly excuse us before God: for our hearts must be cleansed from all evil will, and from all wicked affection as I said before. Moreover let us mark well the conclusion which is added in this place: When Moses saith thine eye shall not spare the man that hath so treacherously murdered his neighbour of set purpose; if a murder be committed in heat of choler as they say, it shall not be held excused, but the land shall abide still defiled, until it be punished. This was declared sufficiently yesterday. Now he treateth here of a more heinous murder: which is, that a man having conceived hatred and rancour against his neighbour, lieth in wait for him, and killeth him wilfully: for that is the term that is proper to the murders that are committed of set purpose and prepensed malice. And that kind of murder is unpardonable: to grant favour in such a case, is to overthrow the whole order of nature, and all laws written. So then, it is not without cause that God saith here, thine eye shall not spare him. For sometime we make our market of other men's welfare, of their profit, or of their harms, according to the common proverb, which saith that we cut large thongs of other men's leather. When a man hath offended, the judge, who was not hurt by it, ne suffered any harm, will easily pardon it. What, saith he? It was a small matter. But if a man had done the like to him: he could find in his heart that God should thunder down from heaven for the punishing thereof: and yet [in another man's case] he doth make a mow at it. Tush (says he) this may well be let slip, this will vanish away of itself. See how a man shall oftentimes be moved to pity and compassion towards some one, and deal cruelly with some other: yea he will become cruel to a whole realm to spare one man. This is daily seen: O say they, this poor man is to be pitied. Yea, but in the mean time, if a wicked deed do pass unpunished, all the whole realm is defiled and corrupted by it, and it is a provoking of God's wrath against the whole Nation. Again, others take example by it to give themselves to all lewdness, when they be in hope that crimes shall scape unpunished. Men consider not that such kind of mercy is the cause of innumerable cruelties, and that it turneth to the common confusion of all men. And therefore whereas our Lord saith that we must not spare him that hath done such evil deeds; it is to show that we must not be merciful after our own manner, to overthrow a great number for the sparing of one man; but that we must have an eye to right and indifferency.  
And herewithal he showeth us again, how dear our lives are to him, in that he will not suffer a murder to be committed, without vengeance for it. Herein we see (say I) his fatherly care over us. Now if he set such store by this transitory life, and show himself to be the defender thereof: what will he do touching the life of our souls? Well hath he showed by one gage how greatly he loveth it, and what store he setteth by it, in that he hath not spared his only son for it. Then let us bethink us here, that seeing our Lord telleth us how he hath a care of this transitory life, and vouchsafeth to take it into his custody, whereby he showeth his favour and goodness towards us in that behalf, in so much that although our bodies be but worms and rottenness, yet notwithstanding he vouchsafeth to stoop so low as to have regard of it. We ought to consider well such goodness, and to bear in mind that seeing God loveth us so much, we ought not to bite one another, nor to be as cats and dogs, sith our God will have us to be knit so together in the bond of brotherly love. Therefore in as much as we know God's goodness and fatherly love towards us; let us learn to restrain ourselves from doing any harm or wrong to our neighbours. And afterward let the same lead us yet further: that is to wit, that for as much as God holdeth us under his protection, and holdeth out his hand to succour us: we in the mean season must look up higher, namely to the heavenly life which he hath prepared for us; not doubting but that he will preserve our souls much more than our bodies. Let us be fully resolved of that, to the intent that we may call upon him with full boldness. And although we be beset with infinite dangers; yet let us go forward still, assuring ourselves that our God will strengthen us, seeing he hath a care of us. And moreover, that although no man require revenge for us; yet he himself will require it. Therefore let us be contented to be in such wise under his protection, that if any man do us any outrage, he will have his hand lifted up to secure us at our need. Let us content ourselves therewith, say I; and let us walk on in simplicity and uprightness being patiented in all our adversities, waiting God's leisure till he provide convenient remedy for us. And as for those that sit in the seat of justice, and have authority in their hand; let them also do their office duly, so as they may yield a good & faithful account of their doings at the last day.  
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, that we may be drawn more and more to true repentance, and be so cast down in ourselves, as we may rise up again in him & seek him, and so rest upon his promises, that through his invincible power we may fight valiantly both against Satan and all his champions, and also against the world: and that although we be sometimes hindered to serve him, yet we may go through with our race, until we be come to the mark whereunto he calleth us. That it may please him to grant this grace, not only to us, but also to all people & nations of the earth, etc.   

On Saturday the seven. of December. 1555. The Cxiiij. Sermon which is the third upon the nineteenth Chapter.  
14 Thou shalt not remove thy neighbour's bounds which bounded thy predecessors in thine heritage that thou shalt possess in the land which the Lord thy God giveth thee to possess.  
15 Let not one witness alone rise up against a man for any manner of trespass or sin, or for any fault that he offendeth in: but at the word of two or three witnesses shall the matter be established.  
FOr the better understanding of that which is commanded and forbidden here concerning bounds or limits; we have to mark first of all, that God in giving the land of Chanaan to his people, had ordained that partitions should be made, and his intent was the same should continued for ever. For although sales were made; yet behoved it that in the year of jubilee, 
〈◊〉. ●5. 28.  all things should return to their former state again. And Eleazar the highpriest & josua were to make those partitions, which should endure to the end. Now there was moreover assigned to every house an inheritance. For the tribes having parted the land after that manner, agreed afterward as touching the heads of their houses: but yet for all that, it behoved the former partition to continue still, and that the others nevertheless should enjoy their goods; and that if any sale were made, it should be under such condition, as every man might afterward return to his own inheritance, at the time that God had appointed. Now let us come to that which is said here. God's will is that the bounds (which we in this country call limits) should remain fast, so as no man might alter any of them: and this served as well for the universal inheritance of the whole body of the nation, as for the peculiar possessions of every several person. And although there was a special reason for the people of Israel (as I have touched heretofore:) yet did the heathen know well enough, that if the same thing were not observed otherwhere also, there would be no uprightness among men, but all would go to confusion. And therefore they held it for a crime, when any man altered the landmarks, & it was counted a kind of falsehood even among the Heathen. And to the intent it should be taken for a holy matter, they made a God of it, according to their common manner, which was to mingle some superstition with their matters to hold folk in awe, when they intended to bridle them. Now it was a devilish invention to set up an ydol for the maintenance of equity between men. Yet notwithstanding, we see how nature hath always taught us this principle, that if bounds & limits were not kept and maintained, there would be a horrible confusion among men, and no laws would be any longer kept. Therefore to benefit ourselves by this text, we must mark two things. The one is not only that the children of Israel had the possession of the land of Chanaan of God's gifts; but also that  
he should be convicted of them by order of law. This is a sin that lieth still in covert. Now of all this while (as it is said in Genesis) the party may go forth where he will, 
Gen. 4.7.  & wander in his own affection; but his sin is still at his door, & watcheth him surely for going out. God then letteth men take their pleasure after that fashion for a time; & afterward bewrayeth them when it pleaseth him. And we see examples hereof as I said afore. There are some other sins which come to knowledge at the first push, as though God had sifted them out. Therefore we must mark this rule, that we may bridle ourselves, and not be too hasty to judge, but tarry patiently for the convenient time. Also we have to follow the rule which our Lord jesus Christ giveth us; 
Mat. 18.15.16  namely that if any man have done amiss towards us, we warn him secretly; & that if he receive not our warning we take two or three witnesses to us, that in their mouth the thing may be the better established. Now it is certain that in that place our Lord speaketh of the faults that are unknown: for if there be an open offence given, so as the party may be openly convicted: it is not meant that I should say to him secretly in his ear, Sir you have done amiss. We see that our Lord jesus Christ's meaning was nothing so. As for those that allege that text nowadays when they have offended in the open face of the world, and say, Why do ye not warn me of it secretly between you & me? [We answer them,] & why did not you hide yourself to do your naughtiness out of sight? Thou comest hither to poison a whole street; & thou wouldst have me to draw thee aside into some corner to tell thee of thy fault. We see a number of these nice people which know not one word of the gospel more than this text; & yet they do falsify that too. Our Lord speaketh there of the sins that are unknown, & whereof they have no witnesses. Therefore it behoveth us to follow the order which we hear in that behalf. When a man hath done amiss & there is none to bear witness of it, he must be admonished secretly, & have his fault laid afore him: & if he be wilful, then must I take two or three witnesses with me, & prove it to his face: for otherwise it cannot be done. If we were so dealt with, we should not be so lusty as we be, at leastwise as a number of us are: but we would understand that it is our Lords will to keep us in ure, & that whereas our faults come not to light at the first committing of them, but God seemeth willing to conceal them: the same is not without cause. And although it be a temptation that is hard for us to bear, yet doth God do it to our benefit, to the intent that we should enure ourselves to patience, & strive against the evil, though we cannot discover it when we would.  
Moreover let us mark also, that whereas our Lord punisheth not a number of faults in the sight of men, ne suffereth them to come to knowledge: thereby it is his will to show us, that we must walk before him, & that we must content ourselves with his record, although men know not what we be. It is said in the common proverb, that a man's own conscience is as good as a thousand witnesses: and they that have said so, knew neither why nor wherefore. Yet notwithstanding God wrested that saying out of their mouths, as if a man should draw an offender to execution. On our part we must understand, that the reason is, that inasmuchas God enlighteneth our consciences & is the judge of them; we have more than a thousand witnesses. For our sins must be laid open, not only before the Angels of heaven, but also before all creatures. Seeing then that our consciences are enlightened by God, & must answer before him: let us not think it strange that it should countervail a thousand witnesses. But now let us come to that which I spoke of. It may be that I live honestly & uprightly, so as my desire is to serve God, and to discharge myself towards my neighbours also, & all this shallbe ill taken, & no man will cun me thank for my labour. If it grieve me that men perceive not the soundness that is in me, & thereupon do seek the more to be known; I receive my reward in this world, as sayeth our Lord jesus Christ. Nevertheless let us mark, that God to draw us to him, 
Matt, 6.5.  will oftentimes not suffer us to be known of men, but will have us to be taken for other than we be. And that is (as I said afore) to the end we should hold ourselves contented with his only record, & that the same should weigh so much with us, as we might defy the whole world, so God allow of us. Mark that for one point. Again, when men grudge against us, we must have the courage and constancy to appeal continually unto God, and to take him for our sufficient warrant. Thus ye see on the one side what we have to bear in mind.  
But in the mean while we see how the wicked do mock both God and the world, & harden themselves in their lewdness, because they be not called forth to justice for it, nor are punished for it. For sometimes they be born with, and sometimes also our Lord holdeth them at that stay to increase their condemnation. Yet notwithstanding let not us be tempted to resemble them, neither let us be grieved at their escaping so from the hands of men, and that they be not condemned out of hand by order of justice. For what shall they gain by it? So little is their market mended by it, that it shall serve to increase their confusion before God, as hath been said already. If our Lord bring a man's sin to knowledge, it will surely grieve him at the first, and when he shallbe driven to his shifts, it will make him to look about him and to think thus with himself: What though I am fallen and have committed this fault? Is it reason that men should come and rebuke me thus roughly at the first dash? I see such a one haunt these things more than I, and I see such a one offend more grossly than I, and yet they scape unpunished. I in the mean while have chanced to make a escape, rather of oversight than of any evil purpose; and must men be so rough and fierce upon me? Such complaints and murmurings shall a man hear; or if the party that is grieved make not complaint after that manner before men, yet faileth he not to repine in his heart. But we regard not the foresaid things as we ought to do. And therefore our Lord perceiving us to be in danger of falling asleep, if our misdoings should be suffered and let slip at the first: putteth us into the hands of men to be corrected by justice. And his so doing is for our benefit. For we must always come back to this saying, that God chastiseth those whom he loveth, showing thereby that he hath his eye upon them as upon his children, & that therefore he holdeth them the nearer to him. That is the thing whereunto it would behove us to have an eye. Nevertheless if our Lord give the wicked the bridle, so as they heap sin upon sin before it come to the knowledge of men, & no countenance is made towards them of punishing them: it is an increasing of their condemnation, by rancling in their own poison, & the devil wholly driveth them into a reprobate sense, until they be come to their full measure. Let us see what the inhabiters of the land of Chanaan fared the better by Gods bearing with them by the space of four hundred years. 
Gen. 15.16.  They were already malicious and froward, there was no faithfulness nor loyalty among them, they were extremely cruel: moreover, whoredom, extortion, & such other like things reigned among them: & for all that, God maketh as though he saw it not. But what came of it? It was told Abraham that their iniquities were not yet come to the full. That saying is set down to us for a general rule. And therefore when our Lord forbeareth to condemn the wicked at the first push, let us assure ourselves that their iniquity is not yet full ripe. And how so? Is the sin of God's children come to full ripenesss at the first day as soon as they have done amiss? No: but our Lord's intent is to chastise his children in such wise as amendment may ensue of it, that his correcting of them may serve for a salve to heal them: whereas his suffering of the wicked folk's sins to come to full ripenesss, is for that he punisheth them not but deadly. Thus ye see what we have to bear in mind, where mention is made of two or three witnesses.  
Furthermore, hereby we be warned not to make delay till we be convicted by witnesses before men. Let the remorse of our own conscience be a sufficient rebuke unto us: for it is as much as if God cited us before him, & made us to be endited, & impanelled a quest upon us, & condemned us. Doth our own conscience speak to us? It is as much as if God had made great Registers of our sins, & we saw witnesses brought in against us, not one or two, but a hundred. For (as I have said already) our own conscience is of more force than a hundred witnesses. Ye see how every man ought to look nearly to himself, so as we wry not our mouths when we have done amiss, under colour that no man hath perceived us, & that there be no witnesses that can shame us for it before men. Also let us mark, that inasmuchas our Lord hath sent us his Prophets and Apostles, they be such sufficient witnesses as shallbe heard before all the private persons that can be brought forth at this day against us. 
2. Cor. 13.1.  S. Paul speaking to the Corinthians sayeth, that seeing he had written to them already, & told them of their faults, and doth likewise again the second time: if they amend not, it was all one as if they were convicted by two or three witnesses. Yea & he useth this selfsame text, ye know (saith he) that God hath ordained that two or three witnesses should be credited. Now, I come to you again; & look how many times I speak, so many records will it be against you before the heavenly judge. I summon you not here before men: neither will God forget the things that I do towards you: for his stirring of me up to give you warning, is to hold you the more convicted.  
Now let us apply these things to ourselves, & let us understand (as I said afore) that seeing we have Moses & the Prophets, we have witnesses enough. True it is, that they speak not as now before men, they let us alone and trouble us not: but yet for all that let not us fall asleep, for our flattering of ourselves will stand us in no steed, but to plunge us the deeper in God's curse. But forasmuch as our Lord setteth us these witnesses before our faces: let every of us bethink himself; & seeing we have here our Lord jesus Christ and his Apostles, let us be the more moved to make our own inditements and to prevent God's judgements. For if we condemn ourselves, 
1. Cor. 11.31.  it willbe a mean to obtain favour at his hand: and our faults shallbe forgiven us, if we crave pardon with unfeigned misliking of them, desiring to departed quite & clean from them. And not only the Prophets & Apostles shall be our witnesses before God; but also all the faithful that ever have been in the world shall reprove our unbelief & disobedience, if we become not the better by the doctrine that hath been preached unto us. And for that cause doth the Apostle in the twelfth to the hebrews say, 
Hebr. 12.1.  that we must have a good eye to the great and thick cloud of witnesses. He useth this similitude there, which at the first may seem fond: nevertheless it is not without cause that he saith there is a great & thick cloud of witnesses, after he hath made mention of the Martyrs that had suffered. For we see that the faithful were constant to death, & held out to the uttermost when men went about to turn them away from the law of God, so as they could not be made to serve or step aside for any torments that were put unto them. All they (saith he) are witnesses: As if he should say, there needeth none other process against us before god, for our negligence in these days: in so much that if we faint for fear, & forsake God & his word; our process is sufficiently concluded, & information is already given against us saith he. And why so? For it is not a two or three witnesses only, but a great cloud of witnesses that stand up against us, which are able even to stop our eyes. Seeing then that the case standeth so with us: let us note that it behoveth us to set our eyes more advisedly upon God, & to better ourselves in such wise by the things wherewith he enlighteneth us in his word, & by the doctrine which he will have to be confirmed unto us by such witnesses as he raiseth up, & daily bringeth forth, as we tarry not till he shame us & confound us before men: but let every of us condemn himself. Thus ye see what we have to mark in making comparisons betwixt the judgements of men and the judgements of God. Namely that although men do let us alone, we m●●● not think we have sped the better, for our indictment is thoroughly framed afore the heavenly judge, though our faults were hidden & buried before men, so as never any mention or incling were made of them.  
Now to make a conclusion of this text, whereas he saith that all cases shallbe established in the mouths of two or three witnesses: it was our Lords will to speak here generally, doing us to understand that if that were not, there would be no more order among men. For if men will not be contented with two witnesses, offences must needs be fostered, & there willbe every day greater disorder than other, whereby God's wrath shallbe provoked against the whole country, as hath been said before. Therefore is it requisite that all matters should be stayed & concluded at the mouth of two or three witnesses. That is the drift of Moses in speaking so. Howbeit, men will allege thus: It is a dangerous matter; for false witnesses may be suborned, & if they be believed, a man may soon be oppressed, & he might be wronged in a rightful case. It is true that such allegation may be made, & examples thereof are to be seen. But yet doth it not follow that there should not be some certain rule for men to direct themselves by, & to hold themselves unto, whatsoever inconveniences may be alleged. For we see that when men be minded to do evil, they seek the dark by all the means they can, they sound no trumpet, they call no witnesses to their doings. If it be a thing that is for their advantage & profit, they can skill welynough to call witnesses: but when they do evil, they hide themselves: & though they be spied, yet they go about to blear men's eyes. And what would come of it then, seeing there are so many shifts used to conceal evil doings, if two witnesses might not be admitted in a matter? Never could any thing be condemned, but all justice must needs go to wreck, & we should live together like brute beasts. Not without cause therefore doth our Lord tell us here, that two or three witnesses must be credited, yea even in all cases: though it concerned a man's life an hundred times, yet ought it to stand for good. But we see how the devil hath practised continually to overthrow this order. And why? For he knoweth that he could not devise a better way to win us, than by covering our faults, because that by that means God's wrath is kindled daily more & more, & every man taketh the greater & more excessive liberty to do what he listeth: insomuch that the nonpunishing of his lewdness, maketh him to think it lawful, & so he goeth on from one wickedness to another. Yea, it becometh a common infection like the plague: if it be not remedied in time, it will poison all. In like case is it with evil deeds. That is the cause why the devil hath always practised that there might be no proof of things, or else that there might be so many startingholes, as men's offences might not come to knowledge, to be condemned. And therefore our Lord saith expressly, that the matter must be tried at the mouth of two or three witnesses. It is not Gods will that there should be any exemption in that behalf. For they that be in high degree, aught to give the greater light: & if they offend, the fault is double, & deserveth to be the grievouslyer punished. Therefore they must hold themselves to that, & there ought to be as great rigour at the least used towards them, as towards those that may better be born withal. And so let us mark, that seeing our Lord hath told us that two witnesses ought to be believed in all cases; it is an overthrowing of that good law, to allege that inconveniences may ensue of it, as some always do, casting this doubt & that doubt to bring all things to confusion. O say they, such a thing may come of it. A man may allege that the clouds will fall out of the air. And we have seen examples thereof. For without going any further, when one [was to be punished which] went about here to overthrow God's order, & the things that our Lord jesus hath ordained by his word: O we will none of that, said some: And why? For such an inconvenience might ensue of it. And was that inconvenience seen? No. But a man cannot tell what might come. And their meaning was, that jesus Christ should not reign by his word. After that manner did they grieve God. And under what pretence? For soothe that some inconvenience might ensue of it. Lo here a devilish wisdom. Now than if we see necessity pinch us & hold us short; whatsoever impediment or quarrel do set itself against us, let us learn nevertheless to follow God's commandment without disobedience in word or deed. And that is a thing which we have to gather upon this text, over & beside the things that have been declared.  
Now let us cast ourselves down before the majesty of our good God with acknowledgement of our faults, praying him to vouchsafe to hold us so within our bounds by his word, as that the great number of our vices & imperfections hinder us not from obeying his holy will, & from abiding within he lists which he hath set us, but that we may be quickened up by the witnesses which he giveth us; And seeing he draweth us to him by so many means, we may not be so unthankful as to drag back when he calleth us, & to seek starting holes to hide our sins, & to bury them before men, but rather give him glory by confessing them, & conceive not any other hope of salvation than through his mere mercy: & that every of us may so look to himself, as we may be witnesses and judges to ourselves, that he may receive us to mercy, when he shall see that the evil dislyketh us, and that we have not gone about to shrink away from yielding obedience unto him. That it may please him to grant this grace not only to us, but also to all people and nations of the earth, etc.   

On Monday the xuj. of December. 1555. The Cxv. Sermon which is the fourth upon the nineteenth Chapter.  
16 If a false-witness rise up against any man, to bear witness against him for any transgression:  
17 Then the two men that are at variance shall stand before the Lord in the presence of the high Priests and judges that shallbe in those days.  
18 And the judges shall make good inquiry, and if it be found that the false witness hath given false-witness against his brother:  
19 Than shalt thou do unto him, as he meant to have done to his brother. And so thou shalt rid away evil from among you.  
20 And others hearing thereof shall be afraid, and not do any such wicked deed among you from thenceforth.  
21 Thine eye shall not spare him: but life for life, eye for eye, tooth for tooth, hand for hand, and foot for foot.  
WE have seen heretofore after what manner God would have all things brought to end: namely by proving the truth by good record: and yet that no infinite number of witnesses should be required, but that men should hold themselves contented with twain that could bear record of the deed. For as I said, offences should abide unpunished, if men should not stand upon the record of two witnesses. Yea and we see how a number of men conceal the truth and foresweare themselves, insomuch that when the proof of a crime committed cometh to trial, a man shall have much ado to find one faithful witness among three or four. Therefore if the number were not determinate, what a thing were it? Notwithstanding forasmuch as the witnesses do more in a case than the judge himself as the common proverb saith: it behoveth them for their part to be held in awe, and that they have no liberty given them nor gap opened to them to oppress guiltless persons. For if that might be suffered, it were better for men to be in the woods among thieves, than to be in a city where law is to be executed: for false witnesses would murder such men with their tongues, as could defend themselves from the robbers. And therefore our Lord addeth, that if an unfaithful witness be falsely deposed; and that the defendant feeling himself grieved allege that the record is false and wicked: he shallbe heard. Now a man may mislike of the witnesses before they give their evidence, if there be just cause, or at leastwise if there be some colour: but here it is for the defendant to show that the witnessing was false.  
And it is said, that both of them shall come before the Highpriest and the judges that shallbe in that time, and the judges shall inquire diligently of the matter. And if they find that the guiltless person is grieved; the false dealer must be punished, yea even without any sparing● insomuch that if he appeached his neighbour of a matter of life, his own life shall answer for it▪ or if he intended any hurt to him, he shall forego eye for eye, foot for foot, hand for hand: that is to say, he shallbe served of the same sauce himself. That is the very effect of our Lord his meaning in this text. And let us mark that here our Lord showeth us that witness bearing is a holy thing: and in deed, when witnesses are brought forth, they ought to think that it is God whom they come to serve in that deed. True it is that men may well bring them forth; but yet in the mean while, who is the founder of that order? Is not God the author thereof? Then must men have an eye to him above all. Again, he that bringeth forth a witness, can not say that he is to be examined in his name: But God is there to receive the oath: & when a man is made to lift up his hand when he should give evidence, he is called as it were before God. Therefore to be short, let us mark, that whensoever we bear witness in any matter of Law, we do as it were a holy deed; in respect whereof we ought to go to it with the more reverence and care. For perjury carrieth with it high treason against God: insomuch as we blaspheme against the name and majesty of God; And it is he, against whom the treachery is committed, and not against a creature. And that is the cause why so grievous punishment is here expressly appointed unto it, insomuch that God will not have that witness to be spared. True it is that he hath an eye to the wrong and wicked dealing which he offered to the guiltless person. Nevertheless his intent is also that there should be a reverence had to the order which he had set down for the common benefit of all men. And moreover forasmuch as he himself beareth chief stroke there, he will have men to honour his majesty, and not to dally with him after that fashion. And in deed, we see how men take more liberty in forswearing themselves, than in any other misdoings. And why is that? Because they bear themselves in hand, that God will easily forgive it. Yea forsooth, as who should say he made not more account of his own glory than of all that ever concerneth us. Again in all other faults men have some shame to hold them back, they be afraid lest it should be proved by them, or that it should be perceived. But the wicked sort make but a mouth at it when they forswear themselves; Tush (say they) who shall ask vengeance of it? Who shall follow the suit of it? Yea, as who should say there were no GOD in heaven. Now then let us mark, that forasmuch as men take leave & dispense with themselves so easily in committing of perjury; and that it is not looked unto of men, but it is let slip without punishing: that therefore God must be feign to reserve it wholly to his own examination, and the crime must be so much the more accountable before his judgement seat, where it shall be punished double. Mark well therefore what we have to bear in mind, that every man may look to himself, and that we may be fully resolved, that we be bound to yield record to the truth, as oft and whensoever we be called thereto: and that we defraud both God and our neighbours of that which is due unto them, when we can help them in any good case and do not; which is all one as if we rob them of that which belongeth unto them. That is an Item to them that conceal and dissemble the truth when they be required to speak it.  
Furthermore let us bear in mind that our coming to do that, must be as though GOD called us before his own face, and did set down his name there before us saying, as ye have any estimation of my name, see that ye bear faithful record, without favour or hatred: be not led by any affection, but only do what ye can to report what ye know, without respect of any person. Were this well observed, we should see another manner of fear of God in all giving of evidence than we do. How great liberty soever the world take, & although most men pass their bounds without any awe of God: yet must not this lesson be lost: but we must learn to practise it, even with horror to behold the great blockishness which reigneth every where, in that men do so mock God, and rush against him with such boldness and presumption.  
And now it is said expressly, that the parties must come both into the presence of the Lord, before the Priests and judges. Whereby Moses doth us to understand, that God is present at the executing of justice, because all is done by his authority and in his name. And this text is yet very well worthy to be noted. For when men come before a judge, they think they have hied them well, if they may deceive him: but there are very few that consider the judge to be God's lieutenant. In deed men can find in their hearts to confess that justice is a divine thing, and that God beareth chief sway therein, it costeth them nothing to say so: but as for to be touched with it to the quick, and to bear well in mind that when we appear before a judge, God doth presently behold us, so as we can not conceal any thing from him, but he writes up all things in his registers, insomuch that although we be spared by men, yet we must come to account for it before God: we never think of that. But yet doth this text warn us, that we must never go to law, but with intent to demean ourselves as in God's presence: assuring ourselves that although nothing in the world be hidden from him; yet he will have men to acknowledge a certain special presence of his majesty in the order of justice. True it is that even when men be in their chambers or in their beds, they ought to think still that they be continually in the sight of God: and although it be his property to search all things & to examine even the bottom of men's thoughts: 
Psal. 7.10.  yet notwithstanding, it is his will to have a notable mark of his majesty and glory to appear in the order of government which he hath set in the world, 
Heb. 4.12. ●3.  by appointing judges to be as his lieutenants and officers, and he will have men to know that he himself is there, and that he guideth and governeth the whole action. In the Popedom, because men know not that God is present at the executing of justice, they have Puppets and paintings, and Crucifixes, and I wot not what else. For those beasts bear themselves in hand, that images are laymen's books as they term them. But it ought to suffice us that God telleth us here with his own mouth, that he himself sitteth in the seat of justice where earthly men be ordained in his name; and that whereas there be Priests and judges, he will have men to know that that is not done without him, but that he maintaineth that order because he hath once established it among us. When we hear such doctrine proceeding out of Gods own mouth, must it not needs be that we be too too dull, and that the devil hath made us stark beasts, if we be not touched with it? Now then let us not look to have stocks and puppets set before our eyes to gaze upon: but let us have Gods lively image printed in our hearts, and let us consider that seeing it is his will to have mankind governed by that mean: he doth also assist it, and is at hand unto it, so as the things that are done there, are guided by him, & aught also to be referred unto him: And that when we come thither, it is to appear as it were before his majesty, as I have declared already.  
And this serveth, not only for earthly justice, but also much more for the meetings that are made to the end that God should teach us by his word. For when we come hither to hear the doctrine of the Gospel; God is much more apparently present with us therein than in the order of justice. True it is (as I have said already) that when we come before a judge, we come before God: but here is the spiritual doctrine whereby we should be lifted up to heaven, & men's laws are of no account here; because there is none that speaketh but God. Therefore let us mark, that when we come to the Church to be taught, or when any of us openeth the bible at home in his own house; jesus christ must needs be there as though we saw him before our eyes. Not that we must have any fleshly conceit of him: but that we must approach unto him by faith, and consider how it is not in vain that he hath told us, 
Matt. 1●. 20.  that wheresoever two or three meet together in his name, there is he in the mids of them. Then let us consider that not only we be here before the Angels of heaven, but also that the son of God beholdeth us. And as he liketh well of the confession of the faith which we make unto him; and of our obedient resorting hither to know the will of GOD his father, and to suffer ourselves to be governed by him and by his doctrine: so likewise when we come hither feignedly, so as we make none account of his word, or bear ourselves in hand that we be discharged for tarrying here an hour or twain: we must come to a reckoning for it; for we vnhallowe the thing which our Lord jesus Christ had made holy for our salvation. Wherefore is the doctrine preached unto us? Is it that God hath any profit by it? No, but for our benefit. Now if the same be disappointed through our unthankfulness; is it not a trampling of the precious stones under our feet which were offered unto us? It is the food of our souls, and we will not eat of it, but will needs fast still: or rather we be filled with wind, there is no true sustenance in us. Of whom is it long but of our own lewdness, that we thrust away the grace which God did put into our hands? And therefore, that we may be the better disposed to receive the Gospel, let us understand that we must never repair to the Church, but we must think that our coming thither is to offer ourselves into God's presence, so as our Lord jesus Christ may bear such sway there, yea and be so present, as it may appear that the grace and power of his holy spirit accompany him, that his word may have such force as to enter into our hearts, to touch us to the quick, and to edify us. But if we have our ears beaten with the things that are preached unto us, and in the mean while our lives be nothing answerable to the same; but we continue as cold as we were before: that cometh to pass because we consider not that our Lord jesus Christ is present to make his word available, which is uttered to us by the means of men. That is the thing which we have to gather upon this text, where it is said that the parties which are at variance must appear in the presence of the Lord.  
And it is added, that they must also appear before the Priests and judges for the time being. It is an exposition of these words of God. And to what end serveth that? That folk should not have an eye to men's persons; but rather consider what state they represented there? Were the priests made at their own pleasure? No. No more were the judges. GOD was the author of them both. Now then forasmuch as he hath set them in that office, and governeth them by his power: he will have men to know that he himself is there. And Moses will in any wise have the priests to be there: not that the civil jurisdiction is allotted unto them, (as I have declared heretofore): but to strike the greater reverence into such as had to deal or to do in matters of so great importance. For if a man be annoyed by falsewitnesses, he is as good as half dead already. And therefore he was to be succoured by an extraordinary means. That is the cause why God joineth the Priests and the judges together.  
Yet notwithstanding it is said that the judges shall make good inquiry of the matter. Wherein he showeth that which we have seen heretofore: namely that to comfort one man, we must not grieve an other. For it is no small thing to overthrow an evidence: I have told you heretofore how it is a holy thing. Now if any man abuse it, he must be punished for his labour. But yet on the other side, it must also be well known and verified that such an abuse is committed. Therefore is it said expressly, that diligent inquiry is to be made. For it is a sore matter to al●er or reverse a thing that hath passed by order of Law. And for the same cause it is said, If he be found to have given false evidence, and to have practised to do his neighbour wrong: let him be punished with the selfsame punishment, and let not thine eye spare him, but rid away the evil from among you: to the end that they which hear thereof may be afraid, and no more such deeds be committed afterward. Hear Moses noteth the circumstances, which even the heathen themselves knew. For we must always come back to that which is spoken in the eight Chapter of salomon's proverbs, 
Prou. 8.15.  where it is said, that it is through God's wisdom that kings reign and that Laws and statutes are made thereby. Therefore when as the heathen made Laws, it came not first of all of their own brain: for whereas they made fond and blockish Laws, therein God gave them the bridle, and it was to the end that men should know that when men follow their own wit, they overshoot themselves pitifully, yea even in the things that concern this present life. And what must they needs do then, when they be to pass beyond the world? In that case men are utterly blind. God then meant to show by some things, that men's wits are too weak to judge well of equity and uprightness; and yet notwithstanding, that forasmuch as he was minded to show his providence over all mankind; he inspired those with equity and uprightness, whose duty it was to make Laws & statutes. And it is the very same thing which I was about to tell unto you out of salomon's proverbs, that the wisdom of God chalendgeth this to be her office. The heathen knew that thing well enough, affirming that Laws were God's gift, and not the invention of man. And God wrested out that confession from them, to the intent that their unthankfulness should be the less excusable, as we see here.  
For whereas Moses sayeth, that the party shall be punished which hath but even practised against his neighbour: he sayeth not simply, against the truth. And thereby he excludeth oversight, so that if there were any error he would not have the punishment to be so grievous. Again whereas he setteth down that the offender should not be spared: his meaning is that if a man spare one that hath procured the death of the guiltless, he is double cruel to him that was in danger of his life.  
Whereas he sayeth that others hearing thereof shall commit no more any such act: he showeth the principal end, which is also set down by civil Laws, namely that punishments should be executed for examples sake. The punishing of a thief is not only for his misdeeds sake or for the crimes sake: but also to teach others by it, and to hold them in awe, so as they may be ashamed of such dealing and abhor it. In like case is it with murders when bloodshed is revendged. And why is that? Is it only for the faults sake that is done and passed? No, but to provide for afterward that murdering and all manner of shedding of man's blood may be eschewed. Ye see then how punishments do serve for example. And that is a thing well worthy to be marked: for we may gather a double lesson thereof. First that such as occupy the room of justice, aught to think themselves worthy of blame before God and the world, for all the faults which they let slip unpunished. And why? For it is an opening of the gate and a giving of liberty to all others to do the like. Behold, one that is found to be a thief, a murderer or a whoremonger, is winked at and let slip. And why? because he is pitied. And by that means the offender scapeth scotfree. By reason whereof other become the bolder to do the like. For why? It is an increasing of the mischief, when men see offences scape unpunished; and the bridle is let lose which otherwise had been restrained, if evil doings had been punished without respect of people. Behold, one adultery is committed after an other, two or three murders are committed together, and three or four robberies are done one in an others neck. And who is the cause of all this? Even the judge himself; he is the principal thief, he is the principal adulterer, he is the principal murderer. It is he that hath rob God of his glory and men of the right which he would have to be observed, it is he that hath as it were made open proclamation that offenders should make their hand and scape scotfree for it. Now then let us mark well, that whereas Moses hath declared that wicked witnesses must be punished, that other men may beware by them, and be afraid when they hear of it, and do no such deed any more: he showeth thereby, that if judges have not the sternness to punish missedeedes without relenting, when they come to their knowledge; they be the cause of all the mischiefs that are committed afterward. For they did as it were give leave to them, in that they punished not the party as they ought to have done, whom they saw to have offended. And therefore let them look well to their charge unless they will be blamed as procurers of horrible confusion above all other men, for want of executing of justice as they should have done. Let that serve for one point.  
And herewithal we be taught further, that we must learn to make our gain of other men's harms. The punishments of other men for their offences must be a bridle to us, or else we be very blind, for they be as lookeingglasses unto us. When we see a thief punished, it is as a warning given unto us by our Lord, to put us in mind that robbery is condemned before him. The same is to be said of murders, of adulteries, and of other like things. True it is that even without those examples we ought to be wise enough to restrain ourselves: but yet if we be so hard hearted and negligent, as not to have sufficient regard of the bridling of ourselves without warning by such visible examples: at leastwise let us learn to far the better by those things, when they be added for our help. But when a thief is whipped or hanged, or when a murderer is beheaded, if the sight thereof w●y no further with us than to make us refrain for fear of men or for fear of punishment by order of Law: it is a small matter, and we be never the better by it. Nay, we must step one step further: which is, to consider that GOD who reigneth over us in heaven, will have the punishments of offenders to be as lively pictures to show us that murderers, & thieves, and all such like, shall not scape his hand, but that although they be not punished here beneath, yet they must come at length before the heavenly judge. Let us ●hen consider that: and let us take such warning by it, as every of us may bridle ourselves. For that is the second point whereto we must come, if we intend to receive good instruction by any of the punishments that are executed upon men's crimes and misdeeds. Yea and let us not tarry till men set to their hands: but whensoever GOD executeth his judgements, let us awake to think upon them more advisedly, as Saint Paul exhorteth us. 
Eph. 5.6.  Beware (sayeth he) that no man deceive you: for by reason of such things doth God's wrath come upon the disobedient. He sayeth not that the disobedient shall be punished by earthly justice, for many times justice sleepeth upon earth, and is not executed with such force and liveliness as were requisite. But Saint Paul sayeth, that God's wrath is wont to come upon the disobedient; and therefore take heed (sayeth he) that vain words deceive you not. And in that place he speaketh of Theft, Murder, Whoredom. O, will some say, It is lawful for a man to revenge himself: and if a man have done me a displeasure I may requite him with the like. Likewise concerning Lechery, the despisers of GOD and these lewd persons which are not worthy to go upon the ground, say it is but a natural sin. But Saint Paul sayeth, Look well about you, and although evil deeds scape unpunished in this world, think not that GOD will therefore omit his duty: all things must come to account before him. Nevertheless, when ye see that he layeth his hand upon an offender; let it be as a summoning to every of you, and let it do you to wit, that his granting of you the favour to see other folks punished before your faces, is to the end you benefit yourselves by his correction. And so ye see what we have to mark in that Moses sayeth that the punishing of crimes must serve for common example and instruction, yea even when they be but heard of.  
Now besides our Lords chastising of such as have offended; he doth also make us to hear of his justice by his word, in that the threats of his Law be daily rehearsed unto us, and in that we be told of the examples which are set down in the holy scripture, concerning such as have been punished at God's hand: and are not we too too dulwitted if we take no heed by them? Albeit that GOD spoke not at all, but only wrought in the punishing of murderers, thieves, blasphemers, perjurers, adulterers, and whoremongers: yet ought we not to be so blockish as to take no heed by it. But now seeing that God by stretching out his arm after that fashion against the transgressers of his Law and ordinance, doth put us in mind that his so doing is not for nought, but rather to call us to amendment: must it not needs be that we be too too hard hearted, if we continue still in our former state? Nay let us follow that which Moses telleth us here, and learn to open our ears when God speaketh unto us, and to mark well not only the examples of the punishments which we see presently executed upon the wicked: but also all the examples that have been since the beginning of the world, so as we may apply them to our own use, & learn by them to live in awe, that no such act may be committed among us. For he sayeth not here that the punishing of misdeeds shall be to the end that men should only condemn them in words: but to the end that all men should be afraid and do no more so. And that is a thing very worthy to be well noted. For we bear ourselves in hand that it is enough for us to have condemned a crime, and to have liked well of the justice that is executed for it. O (say we) he deserved it right well. We condemn an other man, and in the mean while we ourselves are oftentimes more faulty than he. But God will have every man to be his own judge. Therefore when we see offences punished, let us be afraid, and let us restrain ourselves, that no such things be done among us any more. Ye see then that that was one thing more which we had to remember upon this text.  
And let us mark, that whereas here is mention made of fear, although Moses treat but of outward government, yet must we conceive a better kind of fear, that is to wit a reverend awe of God. To say the truth, the only fear which we have of punishment would not suffice. It were too slender a thing, and God should be too ill served at our hands, if there were none other end: yet nevertheless, because of our infirmity, the punishments that are executed aught to be as provocations unto us, to live in the more awe. Good reason would that the love of GOD should go before, and that the reverence which we bear unto him, should breed an earnest desire in us to fashion ourselves all wholly to his righteousness; but forasmuch as we be slothful and slow: God vouchsafeth us this help for our weakness, that we may take warning to amend, by all the punishments which he executeth. Alas that I should be so mad as to go make war wilfully against GOD. I know by such an example which he hath given me, that he abhorreth such a crime: and shall I now run headlong into it? Were it not an open fight against him, if I should deal so against all wit and reason? Ye see then how we ought to be restrained by the chastisementes which GOD executeth, and that the fear of him ought to bear such sway in us, as to make us endeavour to fashion ourselves according to his righteousness, and to submit ourselves to his good will.  
But now let us come to the punishment that Moses addeth. His saying is that there shallbe Life for life, Eye for eye, Tooth for tooth, Foot for foot, and Hand for hand. As if he should say, that he which hath gone about to do his neighbour harm, shall be served of the same sauce himself. For when one man practiseth an others death, if he should be but put to his fine, and so discharged of it for a piece of money without answering any further: what a thing were it? Is all the goods of any man able to countervail the life of an other? Peradventure the party whose life is sought is but a poor man that hath nothing: but yet is he such a creature as is fashioned after the image of God. There cometh a rich man to oppress him, and in deed, the poor soul is as good as half dead aforehand, if he be oppressed by false witness.  
Now if it be said, yea, but his adversary is a rich man, he may well make him good recompense: what recompense I pray you, can be made for a man's life? Therefore our Lord minding to take away all such shifts, sayeth, that if any man have practised the death of his neighbour, he himself shall die for for it, without any pity or compassion. If he have gone about to hurt him in his eye, or in his arm, or in his foot, he himself must abide the like punishment in himself: that is to say, if I have gone about to do any reproach, or dishonesty to my neighbour; the shame thereof must light upon myself. We see as now whereat GOD aimed. Like as when he setteth down the Law concerning women with child in the xxj. of Exodus, 
Exod. 21. ●2 23.  he sayeth that if a man have hurt them, and any mischance follow thereof, the party that hath done the hurt shall be punished for it: so also doth he add here, eye for eye, tooth for tooth, foot for foot, and hand for hand. As if he should say, no recompense is to be admitted in that behalf: the purse must not be pinched, but the life itself must answer for it, at leastwise if the deed concern life. And so we see now in effect, how it hath ever been God's will, to show that he setteth great store by man's life, as he will declare it, yet better hereafter: but yet we have here a good record thereof in the mean while.  
Moreover he showeth that we must have no respect of persons: but that although a man be never so well able to forbear money to save himself withal; yet must not that be admitted in matters of justice. Let ransoming be let alone for war matters: But in cases of Law, faults must be regarded as they be in deed. If the fault be such as may be punished by fine or amercement, and that the Law will bear it; very well, it is good reason it should be so. But if it be a crime that deserveth death, and that the Law itself do judge a man to death for it: if the punishment of death be turned into a fine, under colour that the party offended shall become wealthy, or for that it seemeth better that it should be so; the law is by that mean perverted, and the common order is altered by having respect of persons: and so all goeth to confusion. And therefore let us mark well, that whereas our Lord hath said, life for life, eye for eye, and so forth: he hath showed us that in judging, there must no regard be had of the persons that are to be condemned. But if it be not a matter of life and death, but a single misdeed or trespass (as they term it) that is to say, a light fault and such a one as deserveth not the punishment of death: it is to be punished according to the quality of the offence, and according to the Law provided in that behalf. But if it be a deadly crime, the judge must shut his eyes as in respect of the person, and deem simply of the crime and deed itself: accordingly also as it is said here, that no pity must be showed in that behalf. For the alleging of mercy and pity toward offenders, is a thing that always deceiveth many men. What, say they? Should we not be pitiful? Would not God that we should resemble him? Seeing it is said, that if we be his children we must be kind hearted and inclined to pity and compassion; is it not a bar to all rigour? Yes, but though it be said that we must pity the party, yet is it not meant that the fault should be unpunished. If a malefactor be brought afore a judge sitting upon the bench, the judge may well he sorry to see a poor creature that is shaped after the image of God, to go to destruction. Yea, he must be moved therewith, and have pity and compassion of him. But yet for all that, he must also look to his commission, what charge he hath received, and he must do justice. He sitteth upon the bench to punish offenders, it is not now for him to show pity, or to allege any such thing. Now than it is Gods will here to cut off all by shifts of pity and compassion that can be alleged; and to show that justice ought to have his course, so as in examining of crimes and misdeeds, the judge must be blind as in respect of persons, and have both his eyes set fast upon the deed, and upon the desert of the case. Yea and to the end there should be no gainsaying; let us mark that here God hath used a word wherein there is some show of virtue, saying: Thine eye shall not spare him, neither shalt thou have any pity on him. How so? It is said that our eye ought not to spare him, nor our heart to pity him. And what is to follow then, but such extreme rigour as is next cousin to cruelty? In deed so will men think. But yet is this rigour acceptable to GOD. For we must call to mind how Solomon saith, that he which justifieth the wicked is as faulty before GOD, 
Prou. 17. 1●  as he that condemneth the innocent. Is it not a great and ugly abomination, that a silly innocent should be condemned to death? Yes: and yet if an offender be let go, God misliketh it as much as the shedding of guiltless blood. So then, let us not deceive ourselves any more, under the shadow and colour of any of these fair pretences that are made at all adventure. There are that abuse the holy scriptures by wresting them every way; and this pity is alleged continually though they wot not why nor wherefore. Now then let us understand, that as GOD commandeth us to be merciful, so he showeth us after what manner and how farforth he alloweth our mercy: that is to wit, so farforth as the course of justice be not letted. Yea and let us look upon ourselves. Is it gentleness to be cruel to one man for the sparing of an other? Behold, there are two men, both of them be my neighbours, we be all three created after the image of God, we be all of one nature, they be my flesh and my bone as well the one as the other: one of these plays the false witness of purpose to have his neighbour put to death, and it is not long of him that his neighbour is not dead already: Hereupon one comes unto me and says, O sir, ye must have pity upon him. Very well: I shall be pitiful to the one and cruel to the other. Ye see how the poor man which was at deaths door is preserved by miracle, and shall I now go sell away his life so good cheap? Is it not an horrible matter that mercy should be pretended after that sort? Yes. But if we were well advised and had good stay of our affections: surely we would never pity any such crime, for any man's upbraiding of us with cruelty. But it is yet far worse when a false witness steppeth up against his neighbour: for that is much more than the oppressing of some one man privily, that is fallen in his danger. For if the silly soul being so falsely accused, had been executed: by whose hand had he been punished? The judges had been half accessary, God's wrath had been provoked against the whole country, and moreover a gap had been opened for the like inconveniences ever after. A false witness therefore sinneth not against one or two, nor against two or three: but first against his adversary, secondly against the Law, and thirdly against his whole Country, in that he provoketh God's wrath against it. For his intent is to deface justice, and (as much as in him lieth) to put all things to havoc. Now than if the judge have pity upon him; he showeth himself to bear neither love nor fear unto GOD, nor reverence unto justice. For he ought to think thus with himself: Of whom had it been long that I had not been guilty of manslaughter, if I had judged an innocent to death? Indeed I had not done it wittingly: but yet had I not been excusable for all that. Then was I in danger to have been guilty of murder, and in what case were I then, if I should suffer such a fault to scape unpunished? Now than if a judge bethink him not of these things: it is a token that he hath no fear of God in him. Therefore it behoveth us so much the more to mark well this saying of Moses, that the judges eye must not spare the party that hath done a fault worthy of punishment. For it is but cruelty to use such wrongful mercy, as maketh us to run headlong to the breaking of all order set by God, and of all uprightness among men.  
Now let us kneel down before the majesty of our good God with acknowlement of our sins, praying him to make us so to feel them, as we may be drawn to true repentance, and learn more and more to repair unto him, not tarrying till he hale us thither by force, but seeing he vouchsafeth to allure us so gently by his word, let us come willingly unto him, and provoking ourselves forward, become our own judges, that in condemning ourselves we may seek to be acquit by his mercy: And that it may please him to guide us in the mean time, as that being rid of our wicked affections, & cares that hold us back from coming to him, we may show by our deeds that we be his true children, and that we bear the mark of his holy spirit. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Tuesday the xvii. of December. 1555. The Cxuj. Sermon which is the fifth upon the nineteenth Chapter, and the first upon the twentieth Chapter.  
19 Thou shalt do unto him as he meant to have done to his brother: and so thou shalt rid away evil from among you.  
20 And others hearing thereof shallbe afraid, and not do any such wicked deed among you from thenceforth.  
21 Thine eye shall not spare him, but life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.  

The twentieth Chapter.  
WHen thou goest forth to war against thine enemies, and thou seest horses and Chariots, and a greater multitude of people than thyself, be not afraid of them. For the Lord thy God which hath brought thee up out of the land of Egypt, is with thee.  
2 And when ye come near to give battle: then shall the Priest come forth and speak to the people,  
3 And say unto them▪ Harken o Israel, now that ye be come hither this day to give battle to your enemies, let not your hearts faint, be not afraid, neither be ye discouraged or abashed at the sight of them.  
4 For the Lord your God goeth with you, to fight for you against your enemies, and to preserve you.  
WE saw yesterday what punishment God ordained for such as practise mischief against their neighbours And that concerneth judges and such as have the sword of justice in their hand. But as for us, we for our part ought to suffer the wrongs patiently that are done unto us. Or else if we pursue them that they may be punished, it must not be done of malicious spite, nor with desire of revenge: but to the intent that the party which is to be punished, may be kept from offending any more afterward; and also that no outrages or violent dealings may be suffered, lest others should grow bold to do so too; but that all men may be made to stand in fear, by beholding the example of him that is punished. And by this means we see how the doctrine of our Lord jesus Christ, agreeth very well with the doctrine of the Law. For he telleth us that we must not resist evil.  
The Law commandeth that he which procureth the death of his Neighbour, shall be put to death, and not be spared. Now at the first sight here seemeth to be some contrariety. But we must consider to whom our Lord speaketh, when he saith that the offender must be punished: namely that he speaketh to those whom he hath put in authority. When he saith, resist not evil with evil: his meaning is that every of us should live quietly, and put up wrongs patiently, rather than requite like for like. And that is the cause why he saith in the fifth of Matthew, ye have heard how it hath been said to the men of old time, 
Matt. 5.38.  An eye for an eye, and a hand for a hand: but I say unto you, if a man strike you on the one cheek, turn him the other also: and if a man take away thy Cloak be willing to give him thy Coat too: or if he take away thy Coat give him thy Cloak too. We see how the jews abused the said Law. For under pretence that GOD would have no injuries to scape unpunished, they bore themselves in hand that every man might seek to be revenged of his enemies. But we must in aniewise put a difference between the laws of policy, and the Laws of GOD, which require a perfection, and serve to rule our hearts and affections by, so as it is not Lawful to procure harm to any man, though he have deserved it. The civil Law and earthly policy give men leave to seek amends of the wrongs done unto them; and the judge is bound to satisfy their demand: but yet for all that, if the party that is wronged have a malicious heart, and his accusing of his enemies is to be revenged of him; he is not excused before God. Although he have right ministered unto him before men, and they say that his cause is good and lawful; yet for all that doth GOD condemn him. And why so? Because (as I told you before) we must be patiented. For what virtue is it, to be friendly to such as love us, and to wish no evil to such as do us pleasure and service? 
Matt. 5.46.  Do not the heathen as much? But if men vex us and put us to shame and trouble, and we bear with it; endeavouring to overcome their evil by doing good: then do we show ourselves to be God's children, and followers of his example who causeth his day sun to shine both upon good and bad. Therefore let us first mark this foretouched difference between the Laws of policy and the Law of GOD, which is spiritual, and serveth to rule all the affections of a man's heart. Now in policy, there is no more to be looked for, but that no man attempt any thing against his neighbour, that men do one an other no harm, that men work no displeasure one to an other, neither in goods, nor in person, nor in name, and that whosoever offendeth, be punished. But when GOD showeth us how we should live, he saith not only refrain yourselves from evil, and let him that offendeth be punished: but he telleth us also, 
Matt. 5.28.  that it is not lawful for us to look upon a woman with fleshly lust of desiring to commit uncleanness with her: nor to hate our Neighbour any more than to murder him. Ye see then how the Law of GOD mounteth higher than the earthly policy. God will have us to walk before him in all pureness. In so much that, besides that it is not lawful for us to assault our Neighbour, or to hate him without cause: Nay not then, when we have just cause and coverture for the same to the worldward. For we must even then not only forgive the wrongs that are done us, and not requi●e like for like; but also pray for our enemies: 
Matt. 5.44.  and although they speak evil of us, and could find in their hearts that we perished a hundred times; Yet must we work their welfare to the uttermost of our powers. Mark that for one point.  
Indeed it is a very hard thing to bridle our affections after such a sort, as to desire the welfare of our enemy when he hath gone about to do us harm: but yet must we strain ourselves to do it. For though we feel a gainstriving in us, yet will not that serve us for an excuse: neither must we do as the Papists do, who perceiving this to be clean contrary to man's nature, have gone about to salve it with this gloze, that it was a counsel, and not a plain and express commandment: and that is a manifest blaspheming of God. For he saith, that if we will be taken for his children, we must fashion ourselves after his goodness in pardoning those that have offended him. Therefore let us not have an eye to our own strengths, nor to the inclination of our own nature: but if we feel any heartburning in ourselves; or be desirous of revenge through heat of impatiency when a man hath vexed us: Let us resort to our GOD, praying him to overmaster the excessive passions that are in us; and to give us the spirit of meekness when we be in such heats, that we may become patiented, so as the harm or injury be not too hard and cumbersome for us to bear, but that we may pass it over mieldelie. After that manner ought we to deal. And therefore let us learn to beware that we beguile not ourselves with vain colours.  
Seeing that our Lord hath given us a good Law; Let us not turn it upside down by pretending our own wicked and corrupt affections for an excuse: Yea and let us mark, that man's nature is so frowardly disposed, that if they look not very narrowly to themselves, they shall always abuse the name of GOD. The Law which I expounded Yesterday, namely that the party which shall have practised the death of any innocent person, is not to be borne withal, is very rightful. But yet for all that, is it meet that we should have leave to avenge ourselves? Should the bridle be laid lose in our necks to requite evil for evil? No surely. And yet do men make it their excuse. We see then that naturally we should be ever inclined to abuse God's name: and therefore we have so much the more need to be watchful, and to consider at what end God aimed in saying this or that, that is, that we should not be blind therein. For it will not avail us at all, if we make as though we saw it not. And therefore let us first and foremost correct our vices, and lay aside all our wicked affections: and then may we use the laws that are good and holy. As for example: If a man deal by order of law, and in the mean while have his heart full of rancour, so as he seek to overthrow his enemy by crooked means: It is a wicked manner of proceeding, and condemned of God. Yet notwithstanding, it is almost an ordinary custom. For there are few that go to law, which are not enemies one to an other, according to this common said saw, that suit in law and friendship do seldom match together. And yet for all that, if a man have any such hartburning, he offendeth God. Yea, but he useth the mean of justice; and is not that lawful? Is not that manner of dealing permitted? Yes: but it would behove us first of all to have our wicked affections subdued according to this saying, that all God's creatures are good to such as are of a pure and clean heart. 
〈◊〉. ●. 15.  Saint Paul speaketh there of meats; but we may apply the same saying to all other things, namely that whensoever God appointeth any thing to our use, the same is good and behoveful; yea verily, so we on our side defile it not by our wicked affections. If we have any filth in us, by and by all that ever we touch becometh filthy out of hand. Ye see that the order of justice is a holy thing, appointed of GOD to our use and benefit: and yet if I have a spiteful heart, and bear any malice to mine adversary; then do I defile the thing which God had dedicated to a holy use, and which was pure and clean of itself. And therefore let us learn to reform our wicked affections. When we have done so, then may we say that the thing which GOD hath ordained, is good and profitable to us: For we turn it not contrary to his meaning and will. That is the thing which we have to remember in effect concerning the Text that was treated of yesterday.  
Now let us come to that which GOD addeth concerning matters of war. When thou guest out against thine enemies (saith he) be not afraid nor dismayed as them, though thou see them more strong than thyself, though the number of their people be far greater than thine, and though they have both chariotes and horses: that is to say, Although they be better furnished and stored of all things than thou art; yet let not thine heart shrink for all that. And he addeth the reason: For thy God (saith he) goeth with thee, and it is he which brought thee out of the Land of egypt. Therefore put thou thy trust in his goodness and might. Now, we must presuppose, that in so saying GOD giveth not leave & liberty to his people to make war when they list at their own pleasure: but only upon just cause. As for example, when the jews entered into the Land of Chanaan, they made no war but by the express commandment of God: in so much that they were forbidden to save any of the people of that country alive, and it behoved them to put all to the sword saving the young infants and women which were reserved to make slaves of: but as for the men, they were all appointed to the sword; for God had given that judgement upon them, and not without cause. For it was a great matter that he had borne with them so long a time; and yet that they continued stubborn and unreformable still. Besides this, when the people of Israel had once made a full conquest of the land of Chanaan which was given them to inherit: then might they sit at rest; and they might not make any invasion upon their neighbours unless they were troubled by them, as in deed it fell out afterward: yet is it true that the people of Israel never possessed the whole Land that was given them. And that was through their own fault and unthankfulness, so as they were ever in trouble and vexation unto the time of David. Did David subdue all his enemies? 
2. Sam. 7.10.  Did he set the people in full possession of the heritage that had been promised them? If he had done so, then was he to make war by and by upon his neighbours: howbeit not by picking any quarrels to them, nor to seek to enlarge his kingdom by conquest. But he was provoked unto it; and therefore he was to maintain the state of his own people. And so let us mark that this text treateth of such wars as GOD alloweth, as when a Prince is unjustly assailed, then may he withstand his enemy by force. For why? The man that enterpriseth to trouble an other body's possession, or the territory of a City, or the provinces of a country; is no better than a robber. True it is, that men indeed call them Kings and Princes, but yet are they but honourable thieves in deed, which do so abuse the power that GOD hath given them, and are not contented with their own bounds, but will needs enlarge them without just cause or title. Such than are but Robbers. And as a judge ought to punish a these or a robber: so likewise they that have the power ordained of God, may enter into arms against all such as fall to troubling and vexing of their subjects; and such manner of wars are not only lawful but also of necessity to be undertaken by them. It is not without cause then that God doth encourage his people, saying that they must not be faint hearted and cowardly when they go to war against their enemies.  
That is the thing which we have to mark first of all, lest we might surmise that Gods will is to help such as maintain an evil cause: for than should he renounce himself. And therefore whensoever he promiseth to be with his people; his meaning is that their quarrel must be just and reasonable. And hereupon we may gather by the way, that it is lawful to make war upon necessity, conditionally that the war be to none other end than to procure peace & to obtain it. There are some fantastical persons which imagine that this serves but for the old testament, and that the case standeth not alike in these days. But we must make this a general rule, that whereas God granteth to secure his people against their enemies; his promising to do so, is not for once only, but for ever. Indeed it is promised that under the reign of our lord jesus Christ, 
Mich. 4.3.  sword and spears shall be turned into Plowshares and Coulters, and that there shall be no more annoyance nor violence. That is very true as in respect of such as shall be truly converted and reform by the spirit of God. For if we will be Christians, we must become as Lambs. 
Esa. 11.6.  Insomuch as it is said expressly, that the Bear and the Lion shall dwell together, & that a little babe shall rule them both. This must be understood of such as God shall have changed and renewed by his holy spirit. But we see that so far off is it that the world is converted to God, when the gospel is preached, or that all of them change their manners: that many of them become worse and worse, and othersome more and more invenimed, having heard God's word: and therefore worthy are they to be delivered up to Satan through a reprobate sense, because they have hardened their hearts against God, & have manifestly despised him, by refusing the grace that is offered them. Is it not reason (the premises considered) that God also should turn away from them, and that Satan should draw them and carry them away into all evil? Mark I pray you how a number of people become worse and worse after they have heard the preaching of the Gospel. All then are not so converted as to become Lambs: but rather their rage is inflamed more & more. And therefore forasmuchas there are wicked men continually in this world, yea & the Princes themselves are so carried away by their own ambition, covetousness, and other wicked lusts, that they keep no measure in their doings, but will needs turn all things upside down, and make havoc of all, for the satisfying of their own wicked wills: God hath left the use of the sword to men of authority, & ordained that they should be stronghanded, as S. Paul declareth. Whereupon it is to be concluded, 
Rom. 13.4.  that if a war be lawful, this promise of Gods standeth in force stil. For otherwise what a thing were it? True it is that we ought to possess our souls in patience, as our Lord jesus Christ saith: but yet doth it not follow, that therefore the office of the magistrates should cease, & that his arming of them is to no purpose, & that they should be but as idols. Nay rather they ought to hazard their lives so far as God enableth them, whensoever their subjects are assaulted & tormented. And for this cause I have stood the longer upon this text, to the end we might know that faithful Princes have Gods promise still at this day, that he willbe their guide in the time of war, and take their part when they be to fight with their enemies, & give them victory to the intent they should assure themselves of his help, and always flee to him for refuge. And so ye see how that is one point which we have to mark upon this text.  
neverthelater we must understand also, that there is no war just, unless God be the author of it. For if we intent to be armed with that strength of his hand, we must also ask counsel at his mouth: & his spirit must be the overruler of the advise which we have taken: for we see that all enterprises are accursed, which men do take in hand upon their own head, without enquiring of his wil As for example, when the jews made leagues with the Realm of Egypt, or entered any other familiarity with them, 
Esa. 30.1.  Cursed be those (saith he) which weave a web, but not by mine advise. And by and by he addeth the exposition, yea (saith he,) for ye determine upon matters without taking counsel at my mouth; that is to say, without considering by my word whether the thing be lawful or no. Ye will not hold yourselves to my will, nor suffer my spirit to be your governor, or to have the overruling of you: Woe to you therefore, saith he. And the Realm of Egypt shall be as a Reed that will break under you if ye lean unto it, it shall serve but to break your necks; yea and it shall prick ye like a sharp reed that runs into the hand of him that loaneth upon it. Then let us mark, that if we intend to be succoured by our God, we must fashion ourselves wholly to his will, and not attempt any thing which is not permitted by his word, or which we be not sure that he alloweth. And then may we thoroughly assure ourselves, that he will be on our side, and that we shall be so fenced with his power, that we shall get the upper hand of all our enemies.  
But it behoveth us to weigh well the words that are set down here. Although thou see that thine enemies are stronger than thou (saith he) and far better furnished with horses and Chariotes, and that they have a greater number of people: yet be not afraid. Hereby he showeth (as king josaphat declared) that we must not measure God's power by the things that are seen with our eyes, 
2. Ch●●. ●● 6.12.15. ●●  for it is no harder matter with him to discomfit an host of an hundred thousand men, than to discomfit an handful, or to give victory to a dozen people as well as if they were a great army. The thing that moveth us is this: If we be well furnished of worldly strength, than we think that God helpeth us and favoureth us: but if we be bare & naked, and our enemies too strong for us; then are we dismayed. And why? Because we bind God to these inferior means, and we bear ourselves in hand that he can do nothing, unless he tell aforehand how and wherewith he will do it, and that he give us a good pawn of it as they say. But that is too great an imbacing of his mightiness, and a turning of all order upsidedown. For how shall God be honoured at our hands? Even by continuing undysmayed, though our enemies be too strong and mighty; for God needs no more but to blow upon them, and by and by all their power is dashed. The thing wherein God showeth himself almighty, is that the creatures which seem to be of most power are able to do nothing at all, but God maketh every whit of it to vanish away. If God could do no more but say, I willbe a let to men that they shall not advance themselves, I will take away their courage and scatter them: it were a small thing: but he hath diverse ways to secure those that are his. Sometime he setteth our enemies on such a fire, that they be as mad folks against us, or else they have all things in a readiness against us: and sometime when they have practised to overthrow us, he letteth them have hearts like Lions, by means whereof they be enraged with such fury, that by all likelihood they must needs bear down all things before them like thunder. Hath he permitted all this? Yet when it cometh to the very push: then shall they have no strength at all, insomuch that the things which they had purposed, shall vanish away. Although they come onward so terribly at the first, as that they make all things to quake again: yet will he strike the sword out of their hand, so as they shall not be able to put any thing in execution: to be short, they shall slide away like water. Therefore let us mark here, that in such cases we must weigh well the power of God, not doubting but that when he shall have suffered men to advance themselves, and all things to be fully furnished according to their desire; he will dash it all under foot. Mark that for one point. True it is that when we fall to the considering of our own state and condition, we must not imagine that God is not merciful towards us, so we have our recourse to him. Yet notwithstanding, now and then to give the greater gloss to his own goodness and power, he will suffer us to be in some distress: insomuch that when we look about us, we shall cry out alas, how shall I do, what will become of me? We shall not know to whom we may betake ourselves: and when we have made all the shifts we can, we shall be as folk half vanquished afore hand. But our God hath wherewith to supply all our wants: only let us tarry his leisure and say with josaphat, It is as easy for our God to give victory to a small number against an infinite number, as to give victory to a great army against a few folk: all is one with him. So then, let us trust in him, let us stay ourselves upon his strength, and let us not doubt but he will give us wherewith to withstand all temptations that shall be laid afore us. And specially when Satan goeth about to weaken our courages, and to cast us into despair: let us resist that. Thus ye see what we have to remember upon this saying here, that although our enemies be never so strong, and never so able to overcome us: yet we must not be dismayed at it.  
And indeed, we must take this for a general rule, that the welfare of the Church consisteth neither in horses, nor in chariots, nor in Spears, nor in any manner of armour or artillery; but in the power of God, as is oftentimes avouched by the Prophets. 
Esa. 31.3.  And it is a lesson which is more than necessary for us: For if we should triumph to the worldward, and were of such power as were glorious to see too: what a thing were it? God's glory should be diminished among us, and we would surmise ourselves to be preserved by our own means, so as we would not call earnestly upon God as were requisite we should, but our calling upon him would be but in way of Ceremony, or rather our hearts would be puffed up with pride and overweening. Now because we be so given to this overloftinesse, God bringeth us low. And for the bringing thereof to pass, his will is to have us to be as sheep among wolves, destitute of all force and furniture, and hemmed in on all sides with such enemies, as are armed, furnished, and fenced in all points: so as by all likelihood we be as sheep that are dragged everiday to th● slaughter-house, and have the knife setted continually to our throat to kill us. Sith we be in such state, let us understand that our Lord will be glorified by us, and that he calleth us to him, to the end that we resting wholly upon him, and putting all our trust in his goodness and protection, should call upon him, when we see the necessity pinch us, as they that should not know where to become, if he should not reach out his arm to help us. Thus ye see after what manner we ought to put this lesson in ure, where it is said that in considering the power of our enemies, we must not be discouraged at it, be it never so great.  
And let us mark how Moses useth many words here; the cause whereof is, that we can not by and by overcome the fear wherewith we be caught when any peril seemeth to be towards us. Thou shalt not fear it saith he; thy heart shall not quail, nor shrink; thou shalt not be dismayed at it; thou shalt not be afraid of it. See how he useth four sundry terms, to betoken one only thing. And yet is it no superfluity of speech. Whereat then did he look? Let every of us examine our own hearts; and we shall find that God doth not without cause stand so much upon this point, namely that we must not be afraid, nor astonished, nor dismayed, nor out of heart, nor discouraged, when we see the force & puissance of our enemies. Truth it is that as long as we are far from blows, we can sleep soundly enough, and a man would wonder to see how blockish we be: and we bear ourselves in hand that never any danger can come near us. But if it come to good earnest, and that we be once pinched: than it would pity one's heart to see how far we be out of countenance. Let GOD comfort us, and let him encourage us never so much, and all will not cheer up our hearts. For why? we be forepossessed with fearfulness which beareth such sway in us, as we cannot be relieved of our discouragement. 
Esa. 7. 1●.  We see in what taking Achaz was, when he saw the City jerusalem at the point to be besieged. Albeit that the Prophet Esay being sent unto him, promised him deliverance in the name of God: yet was he still like the leaf of a tree, as the similitude likeneth him in the same place, insomuch that he was in unquietness and vexation of mind, yea and quite besides himself for fear. True it is that he went about to repair the bulwarks of the city: but yet nevertheless he quaked still for fear. Be of good courage (saith the Prophet to him) and fear not. Indeed thou hast two mighty Kings against thee: for the king of Syria had allied himself with the king of Israel. Well, well, in deed it is their meaning to burn up all: but yet for all that they be no better than a couple of smoking fire brands that do nothing else but smoke. There is some likelihood that they should make havoc of all things: but all this is nothing, God will set a stop in their way, be thou quiet and still. Yet notwithstanding, this wretched man was so sore afraid, that he could not take any comfort. True it is that he did set a good face upon the matter, and he played the hypocrite so stoutly, that he would not ask a miracle when GOD offered it him. Demand some token of thy God, said the Prophet. What, said he, shall I tempt my GOD? And yet nevertheless, he tempted him through his unbelief. And the Prophet Esay said unto him, Is it not enough for you to tempt the Lord, but ye must also grieve those whom he sendeth unto you, O you house of David? Ye royal and holy house, ought there to be such hypocrisy among you? Now sith we see such an example in the successor of David who was a figure of our Lord jesus Christ, let us bethink ourselves well, and understand that when we be so astonished, there is no way nor remedy to cheer up our hearts again, but by Gods own working after a marvelous fashion. And the case standeth so with us, that we have such a root of unbelief in us, that until such time as we be grounded in GOD and in his promises, every fisking of a fly before our eyes will make us by and by afraid, accordingly as it is said that the wicked shall tremble for fear when no man pursueth him. And we see that among other curses of the law, God threateneth such as lean not unto him, that they shall be ever in a maze, not knowing where to become. Seeing then that this infirmity is so rooted in us by nature, let us learn to arm ourselves against it.  
And moreover, let no fear so overmaster us when we come in danger, but that we may wade out of it again. And that we may so do, let us mark how it is said here, Be not dismayed, let not your hearts faint, be not discouraged. When as our Lord useth such manner of speech, it is all one as if he said, Go to, If I said no more to you but be not afraid: it ought to suffice you. But I see well that ye will not cease to be afraid, even when ye be assured on my behalf. Now therefore pluck up a good heart, and gather new strength to you, and stand to your tackeling so stoutly, as ye may in the end get the upper hand of all temptations that come before you. And hereby we be done to understand in few words, what we have to do when we feel such trouble of mind in ourselves, that we cannot be comforted again out of hand. If one promise of God be not enough for us; let us go to another: and so forth to a third: yea and let us enforce ourselves to get the upper hand of all distresses, so as the seed of unbelief may be utterly rooted out of our hearts. After that manner must we deal. When a man hath heard one of God's promises, if his mind be still out of quiet, let him strive with himself, and bethink himself thus: Although I be weak, yet must I not feed mine own folly, but I must strengthen myself in God. And how may I do that? Indeed I am too unthankful if I quiet not myself with any one promise of his. Is not the very opening of God's mouth enough for me? Am I not too too froward, if I believe not his saying? Yes: but for as much as this cursed unbelief reigneth in me, I must fight against it: and the harder that the battle is, the more must we enforce ourselves. Then must God be honoured at my hand, even in despite of the misbelief that is in me; so as his promise may prevail and I perceive the fruit thereof in me. And how so? [If one promise will not serve,] we must take a second. It is not once only that my God hath said, I will help thee: but all the whole scripture is full of such promises. Again, when we see that that doth not yet sufficiently avail us: we must proceed further and take hold of an other of God's promises, and resolve ourselves by that. To be short, we must heap them up one upon another, so as Satan may be beaten back. And if we be not able to wrestle with him hand to hand, let us make us a foretresse, or bulwark of God's promises, yea let us make a rampire and a double Ditch of them, so as the enemy may by no means come at us, but that we may boldly defy him. Thus ye see that the thing which we have to gather upon this text, where Moses doth so oft repeat, that we must not be afraid of our enemies; is, that we must first consider the disease that is in our nature, namely that we be afraid as soon as any danger appeareth: and secondly that we must seek the remedy thereof, not by taking some small taste of God's promises as it were at a glance only; but by setting our minds upon them, and by exercising ourselves daily in them.  
After this here followeth the reason. Because thy GOD goeth with thee: yea even thy GOD which brought thee out of the Land of Egypt. Here Moses showeth us that there is none other mean whereby we may overcome the fear of our enemies: but only by having recourse unto God. For as long as we stand weighing of our own strength, and stand gazing about us: alas in what taking be we? Needs must we be continually turmoiled with a number of terrors and careful thoughts. Therefore if we will have good assurance & stoutness of courage, let us learn to resort simply unto God, and to keep ourselves close under the shadow of his wings. And hereby we be warned, that all the hardiness which men do build upon themselves, is accursed. If we put our trust in this or that, because we have maintenance and aid to overcome our enemies: if we tie our trust to that; woe to us. True it is that for a time we may be puffed up with wind, and we may bear ourselves in hand that nothing can daunt us: but in the end God will laugh such malapeartnesse to scorn, & show how it was no better than smoke. And that is the cause why I said that the foundation of true stoutness, courage, and constancy, is to have our eye upon God, and to assure ourselves that he is on our side. Notwithstanding, it is not in us to send it; but we must embrace the promise which he maketh to us. Thy God (saith he) will go with thee. Yea verily, so we attempt not any thing without the warrant of his word, as I have said afore; and that we run not a head: For God will not be our tennis ball to trot wheresoever we will send him. But when we do him the honour to take him for our Captain and king, so as we fight under him, and enterprise not any thing which is not permitted us by his word; but yield him the whole sovereignty over us: we shall never be destitute of his help. Now then, whensoever we be scared, and there is any occasion to make us afraid: let us learn to cast our eye upon God, and embrace the warrant that is given us here, which is that he will be ever at hand to secure us at our need. Yea verily: for he hath not only taken upon him the tuition of us; but also telleth us that he will be an enemy to our enemies. Is it not a singular privilege, that besides that our God avoweth himself to be the maintainer of our welfare, he telleth us also that if men vex us and go about to do us any harm, they set themselves against him, and he putteth himself as a shield betwixt them and us? The holy scripture is full of such similitudes. Sometime God is called our rampire, sometime our high tower, sometime our bulwark, and sometimes our shield. Again, when he will show how greatly he loveth us: 
D●●t. 32.10  he that toucheth you (saith he) toucheth the apple of mine eye, which feeleth or perceiveth all the harm that can be purposed against us. Seeing it is so then, that we have this warrant that God watcheth for us; let us not doubt but he is strong enough to confound all our enemies. And therefore let us yield him his deserved honour, in making no account of all the force of the world, forasmuch as we know that all that ever men can bring of their own, is but utter vanity and leasing in comparison of God's arm. So then, it is a speech of great importance when as Moses sendeth folk unto God, saying, My friends▪ Never stand musing what ye be of yourselves, but know for a certainty that ye be able to do nothing. Though ye had never so great furniture for the wars, yet have your recourse still to your God, and be strong in him, and take courage there.  
And he addeth that it is God which brought them out of the Land of Egypt. Whereby he meaneth that they had found already by experience, that God was enough for them, and that they ought not to be astonished at the power of men. So long as God is on your side and maintain your part, never be afraid. For when the people came out of Egypt, what likelihood was there of their safety? When they were come to the red sea, was it not like that they should have been utterly undone? The sea was on the one side of them, 
Exod. 14.10  and on the other side was Pharaoh with such a power, as it was unpossible for them to have scaped his hand. True it is that the Isralites themselves were a great multitude of people. But what? Were they enured to feats of arms? No verily, they were as a flock of sheep, which had a rout of wolves hard at hand. There it appeared how God wrought for them. And therefore Moses putteth them in mind of the things which they had felt and known before. As if he should say, your God hath showed you sufficiently already by his doings, that ye shall not be disappointed if you hang upon him. And his power is no whit abated. For as much then as ye know that it is enough for you to be under his protection, hold yourselves still thereunto. Now the removing of the Isralites out of Egypt, was a putting of them in mind that God had given them a precedent after what manner he would maintain the state of his Church: that is to wit, after such a manner as passeth the reach of man's capacity. And let us mark that even at this day we must have the same rule still. For (as I have alleged already out of the Prophets) the welfare of the faithful consisteth not in the multitude of horses or of Chariots, or in the strength of armour or men of war; but in the goodness and help of God. And this is to be referred most peculiarly to our state under the reign of our Lord jesus Christ. For it is the Christian Church which the Prophets speak of, 
1. Pet. 1.10.12.  when they use such kind of speeches. Sith it is so, let us assure ourselves that the wonders which God wrought in bringing his people out of Egypt, are a sure warrant unto us that he will maintain us. So that, although it seem unpossible to men, and although we be dismayed when we behold the power of our enemies and the weakness that is in ourselves: yet will God work above our capacity and understanding. That is one thing which we have to bear in mind.  
Again, let us also mark therewithal, that all the experiences which God hath given us afore, must assure us the better of our salvation, and make us to trust the more unto him, for his former succouring of us. And let us gather thereupon, that he can well find other means which we never thought of: and moreover, that his goodness diminisheth not, and that he is always alike strong. Let us conclude that he is able to save us, so we resort unto him. And therefore let us bethink us of the gracious goodness that God hath extended towards us aforetimes, and of the succour that he hath given us. And in considering those things, let us not only give him thanks for his showing of himself to be  
the poor sinner hath cause to rejoice, and to be discharged of the sorrow that overwhelmed him before. But if the doctrine be uttered by one that is a Shepherd, and hath public charge: therein we have yet a better assurance. For it is said that they be sent to preach the forgiveness of sins. 
2. Cor. 5.19. Esa. 61.1.2.  The Prophet Esay speaking of the reign of our Lord jesus Christ, and of the state of the Christian Church, saith that the office both of jesus Christ and of all those that preach the Gospel in his name, is to hearten the fearful, to heal the diseased, to assuage the sorrows of them that are in anguish of mind, and to let out them that are in prison. And this is declared yet more plainly by the mouth of Gods own son where he saith, Go your ways, whatsoever ye bind upon earth shall be bound in heaven. 
Matt. 18.18.  To whom speaketh he? To his Apostles. And he presupposeth that they will preach the promises of salvation in his name. For he meant not to set up here a tyranny as the Pope beareth us in hand, who taketh covert under that text, and wickedly defileth the holy Scripture. And that (as ye see) is a devilish shamelessness. But our Lord jesus Christ will surely authorize the message of his Gospel, specially when it is brought by the mouth of his shepherds, and of such as he hath called to the like state. Therefore when we see a man that is chosen of God, to preach the forgiveness of sins: it is as if a bargain were passed by ● public and sworn Notary. That then is the cause why God in this text hath expressly commanded the Priest to come into the Army and to speak those words. Why so? To the end they should be received with the greater reverence.  
Hereupon let us gather, that we have need to have the Gospel preached unto us, to confirm us in the strength of our GOD, and to give us full assurance of his succour, so as he can never fail us. And let us not be as these fantastical folk are, which think it enough for them to read the word at home in their houses, and absent themselves easily from the common doctrine which God will have published to all his people: assuring ourselves that the same is no superfluous order. And seeing that our Lord would have the Priest to open his mouth to speak to the people, that they might not be afraid of the dangers of this present life: much more reason is it that we should need to be taught that our Lord jesus is always ready to secure us, and that we shall be delivered by his strong hand as in respect of our souls, and therefore that we must lean unto him. We have need (say I) that these things should be pronounced by the mouth of those whom God calleth, and unto whom he committeth the charge of teaching in his Church: so as our faith must thereby grow double, and we must gather our wits the better about us, as if we should say, Truly it is God that speaketh, though it be but a child that uttereth the words unto us. For he hath an eye to our rudeness, and beareth with it, in that he so qualifieth the persons of them that bear the name and title of Shepherds, and that they be as his Angels. Now then let us so much the more receive his word, and give the better heed to it, and be the more touched with it, knowing that our Lord offereth himself the more lively unto us, and therefore let us not pretend any more excuses. For he showeth himself the more expressly, in that he vouchsafeth to have a man chosen thereunto. Wherefore let that man speak; and let us receive his sayings as though God himself spoke them to us after a visible manner, as we have seen already heretofore in the eyghteenth chapter. 
Deut. 1●. 7●  Thus ye see what we have to remember as touching this sentence.  
Now let us proceed to that which Moses addeth. He saith, that before they go to battle, the Governors of the people shall give le●●● to departed, to such as had builded new houses and had 〈◊〉 ye● dwelled in them; to such as had planted vineyards, and had not yet gathered of the fruit; and to such as had betrothed themselves to wives, and had not yet married them to take them home into their houses. Hear are three kind of men to whom God giveth leave to departed, whom he will not have compelled to go to war against their enemies. And afterward in the end he saith, that if there be any fearful or faint-hearted men, those also must be sent home again to their own houses: not having like liberty as the other sorts, but as men cast off in way of reproach. And he setteth down the reason; namely lest they should discourage the hearts of their brethren, and make them like themselves. This being done, His will is to have Captains set over them: not as though they should then demannd truce or respite of their enemies for the appointing of their Captains: but his meaning is, that when war is to be made, the chief point is not to have men of great experience and skill: What then? Above all things to trust in God, and to resort unto him first; and then to proceed according to the order which he alloweth. When all this is done, then may Captains and officers of skill be chosen. But if men think to strengthen themselves with worldly aid, and in the mean while forget God; so as they resort not to him; it is an abuse and they shall find themselves beguiled. That in effect was the meaning of Moses.  
Now as touching that he giveth liberty to such as had newly taken wives, and had not yet married them: to such as had planted vineyards, and had not yet gathered the fruit of them: and to such as had builded houses, and had not dwells in them: it is to show that there is a kind of upright dealing to be used, to the end that those of whom any regard was to be had, should not be constrained out of measure. Therefore under these three sorts God meant to show, that albeit there be great need, yet ought such to be spared as are worthy thereof. For it were a kind of cruelty to hale out a man to death, before he had taken the benefit of dwelling in his own house, and of gathering the fruit of his vineyard, specially when there were other men enough besides him to go to battle. Again they be even natural griefs also. For this cause Moses exempted such persons from the wars by God's commandment. But yet must we chiefly come back to this point (as I said,) that although necessity pinch us and constrain us: yet must we use some gentleness in bearing with such as are meet to have some privilege and freedom more than other men.  
Moreover whereas he speaketh of dedicating of houses: although it signify to dwell in them: yet was it not Lawful for the jews to settle themselves in their houses, before they had made a kind of dedicating of them, that is to say, till they had used some kind of Ceremony of blessing the house in the name of GOD. That Ceremony was observed under the Law: howbeit that as now it is not any more in use among us. But yet the instruction thereof abideth unto us, that is to say, that it is not Lawful for us to use any thing without thanks giving, and without praying unto GOD that all may be pure and clean unto us. Saint Paul saith that our meat and our eating and drinking are sanctified: 
2. 〈◊〉. 4.5.  And how? By prayer and by the word. The bread (as ye see) is a creature whereunto GOD hath given virtue to nourish us: and yet if we eat thereof without regarding him that feedeth and sustaineth us by it, we defile it. When the thing that GOD had created for our sustenance, is perverted by our defiling of it, it is treason against GOD. And therefore there is none other mean for our food to become pure unto us, than to acknowledge GOD to be the giver of them, and to yield him thanks for the same, praying him to guide us as his children, that we may Lawfully receive the benefits which he bestoweth upon us. For although the wicked and the faithless be fed in this world as well as we, and have the same Sun shining upon them which we have, and eat of the same bread that we do: Yet notwithstanding, all despisers of GOD, all unbelievers, all Cormorauntes that fall to their meat like swine and Asses, without praying unto GOD or without lifting up their hearts unto him, are all thieves; and they eat not one bit of bread whereof they shall not yield an account. And why so? For there is none but jesus Christ that is universal heir of this world, 
〈◊〉. 1.2.  as he is named. And we must be his members, or else we can have no part in any of GOD'S benefits. And how may we be members of our Lord jesus Christ, except we be graffed into his body by saith? We see then how all our meats are unclean, and that we on our part do defile them, unless we yield thanks for them unto GOD, and pray him to govern us as his children, that we may receive sustenance for our life at his hand as at the hand of our father. In like case is it with apparel and with all other things: GOD must be feign to bless them to our use. For to that condition is our apparel, sustenance, and dwelling tied. Now then, when a house is to be dwelled in; we must not use the old figure of the Law in dedicating it: but yet must the party that is to dwell in it, acknowledge that it is GOD which lodgeth him there, even as he hath lodged us already upon the earth, making the waters to withdraw by themselves, that we might have some room to dwell on here beneath. Also let every of us think thus with himself: although I have but a little cottage, yet notwithstanding seeing that our Lord hath placed me here, it becometh me to acknowledge it: and although my house be of mine own purchasing, or that I have it by inheritance, or by lease, or by any other title whatsoever; yet am I always the tenant of the Lord my God. Let us have an eye to that, and let us call upon the name of God: for that is the right hallowing of things, and so shall God's favour dwell with us, because we defile not our houses at our coming into them, but acknowledge that GOD hath had pity upon us, and that it is he which hath given us the commodities of this life. Thus ye see to what end this Ceremony of the Law tended, and what we have to gather thereof at this day.  
Now it is said on the contrary part, that a vine is unhallowed or made common, when the fruit thereof is gathered, 
Leu. 19.23.24.25.  because it was not lawful to gather the fruit of their vines until the fourth year. It behoved the first crop thereof to be common, and then the Owner thereof was to take the benefit thereof afterward. In that respect therefore it is said that the vineyard was to be made common. But we have no such custom nowadays. For we be not bound to the yoke of the Law, since the time that our Lord jesus Christ delivered us from it. But howsoever the case stand, although the bondage be passed away: yet must we hold fast the instruction that cometh by it, that is: That we must enter into an account of the benefits that GOD bestoweth upon us, and give part of them to such as want. The rich must understand that he is a debtor to such as have need: and although he be not taxed and sessed, as who should say thou shalt give thus much of thy goods: yet ought it to suffice us, that GOD putteth them into our hands with condition to be as his receivers, and that our enjoying of the goods which we possess through his goodness, is in such wise, that we be bound to secure them that have need. Thus ye see how the old figures are profitable to us still at this day; not that we be bound to observe them, but for that the truth of them belongeth unto us. To be short, we see how in all the commodities of this present life, we be taught first of all to magnify the goodness of our GOD, for that he hath a fatherly care of us, and provideth us all things that are requisite for us. And we must also have a regard of our neighbours, & of the Communion or fellowship which our lord commandeth. Not that there should not be any civil order, or that no man might keep that which is his own: but that every man should strain himself to be liberal of the things that God giveth so as the needy may be succoured by us. Thus ye see in effect what we have to remember as touching the exemption that was given to the three sorts of men spoken of before.  
Now let us come to that which Moses addeth. He saith that if there be any fearful and fainthearted fellows, they must be sent home to their houses, lest they discourage their brethren likewise. Here our Lord declareth that he would have the wars which the Jews were to make, to be made in his name. And therefore he would have soldiers that should go to it with a frank courage. For if a man be afraid, it is a token that he hath no trust in GOD: for faith hath power to overcome and to kill all fearfulness. Not that we should be without feeling; for although we rest upon the favour of GOD, and call upon him not doubting but that he heareth us: yet are we not senseless so as we should show no token of infirmity at all, but we shall always get the upper hand of it. Then if we be overtaken with fearfulness, it is a sign that we have no trust in GOD. And how should he help us, when we do him not the honour to trust unto him? And if we be not hardy having his promise; whom may we blame but ourselves, that we obtain not the victory? Now than if we trust not to that which our Lord hath promised; then is it meet that he should withdraw himself from us and give us over. Thus ye see why express commandment is given to Governors in this text, to send home fainthearted and couwardly soldiers. I have told you already how it was not lawful for the Israelites to enterprise wars upon ambition or covetousness, as we see men do nowadays, who upon an eager desire of bearing rule in the world, become unsatiable gulfs in making wars and in shedding of man's blood: but the wars which the people of Israel made, were upon necessity, and GOD avowed them and blessed them in so doing. And because it was so, he would have the soldiers to look unto him, and thereby to assure themselves of his help. Therefore such as were weakhearted were not worthy to be in the host of GOD: for they should but have bred confusion, and that two ways. Moses noteth the one here to be that they should have discouraged their brethren. But there was this more, that it was as a nourishing of GOD'S curse, when such men were mingled with those that aught to have their eye upon the banner or standard of GOD displayed before them. And this reason is to be well weighed, where Moses saith that they might discourage the hearts of their brethren; and that as their own hearts fainted, so they might make the rest of the people afraid and dismayed too. And (as I said) this reason is to be marked well: for we have experience of it in all things. Let us look upon any other business: if there be but one loitering lubber, he is a discomfort to all the rest of the company. For one giveth courage to another: and when men go lustily to their work, there is no labour nor occupation so hard, but it is gone through with: and it not half so much pain to them, when they do their endeavour with a good will. Contrariwise when any one falls to loitering, he makes all the rest of the company to droop. But that is not all the ill yet. For besides that such a slothful body will not strain himself to do his duty: he will ever find some occasion to cloak his shame, and he will fall to murmuring and grudging, so as a man were better to have but two or three lusty fellows that are will disposed to take pains; than to have two dozen of lither loiterers, of whom one is enough to mar all his fellows. This is manifestly seen. If there be any trouble, what is commonly the cause of it? It is, that if some disordered person thrust himself into a company of men, he is as a firebrand to kindle such a fire as cannot easily be quenched. He falleth to sowing of his darnel, which spreadeth so far from one to another, that at length the trouble and disquietness grow so great, as they cannot be appeased again. This is to be seen in all our life throughout. And when ye come to public offices, if there be six skoore persons more or less well disposed to govern the people, and there be but a two or three that draw back: those few shall be able to do a hundred fold more harm, than all the rest to do good. As for example, in drawing of a cart; we see how one resty jade shall hinder four or five good horses, which would have gone away roundly with the load, if that naughty beast had not been among them. Likewise if in a common Council or in a great company there be but one or two ill disposed persons, which shall go about to overthrow all good order: You would wonder to see how untowardly things will fall out. And although a man would make an account of the contrary because the greater part seem willing to do good: yet those two or three are enough to overthrow all, and to put all to havoc. So than it is not for nought that GOD would have all such to be cut off from his army, and that if men intended to have GOD to bear sway among them and to show his power in giving them victory, they should at their going to war, shake off all that rabble, which are good for nothing but to mar the rest by their mistrustfulness and lewd behaviour. We see how Gedeon went to work: 
jud. 7.3. ●. ●.  and his example is notable above all others, because that then GOD showed himself after a most visible manner, and by miracle more worthy to be had in remembrance than ever before. And in deed, it is not without cause that the Prophet Esay speaking of the deliverance which GOD would work by the hand of the Redeemer: 
Esa. 9 ●.  sayeth that it shall be as in the day of Madian, that is to say in the victory that was given against the Madianites by the hand of Gedeon. For when he had assembled a great multitude of men: in the end he was commanded to send home the most part of them again, because GOD intending to give the greater glory to his own power, would have but a small number of men to do it withal. And who were they whom Gedeon reserved for that purpose? GOD gave him a token to know them by, which was that when they came to drink, as many of them as lapped the water or kneeled down to drink, should be sent away; and that those which took up water in their hands to drink as they passed by without staying, should go on against the enemies. GOD gave that mark. And to what end? To do them to understand, that he would have none to be of his Crew, but such as were thoroughly disposed and well willing to go to battle against their enemies. For that thing could not proceed but of an assured trust that GOD was with them. For how could three hundred men have fought against a great army, specially with pitchers, Lanterns, and Lamps, (as though they had carried bladders full of pease made for little children) to scar their enemies withal? Would they ever have gone that way to work, if they had not all of them been certainly persuaded in their hearts after this manner? It is GOD that governeth and directeth us, and therefore if we go forward according to his will; shall we doubt that he is not able to secure us at our need, and to discomfit the infinite multitude of the Madianites when they shall set themselves against us? So then let us mark how our lords intent was to show hereby, that all such as go a warfare, must march as it were under his standard, and put their trust in him; and that the stoutness which he requireth in them, must be as a record of their faith.  
Now let us apply this to our own use. In deed this doctrine ought to be put in ure nowadays by the princes that call themselves Christians. And when they go a warfare, they should consider first what reason moves them thereto, whether their wars be rightful or no: and then ought they to follow the order which GOD showeth them here. But they seek no further nowadays than to blind themselves with vain overweening. In deed when they go to their wars, they make processions to their Idols. But all is but flat mockery, I mean even of their superstitions, wherein they be as devout as they that know no divinity at all. For we see how they be blinded in their covetous desires, and all their trust is in their own force and furniture. They have thus many footmen, thus many horsemen, thus much artillery, such and such intelligence, such and such alliances, and such and such I wot not what. True it is that all these things are necessary for the wars: but yet ought they to begin at another end, which is, to walk in the fear of God, and to rest upon that point, and to refer themselves to him that hath all power in him, and not to stay upon their own strengths, but to wait altogether upon God who giveth the victory. But there is none of all this.  
Now have we a more general doctrine, in that we be all soldiers of our Lord jesus Christ, and that our state is such, that we must fight, not for one day only, but all the time of our life. We cannot serve our GOD otherwise than by fight. Sith it is so, let us apply this doctrine to our instruction. As how? Let us take an exposition of it out of the hundred and tenth Psalm. 
Psal. 110.3.  It is said there, that in the day of the Musters which the King shall make whom GOD hath set over us, (that is to say our Lord jesus Christ) the people shall come unto him willingly and with a free courage. The mark then which David attributeth to all Christians, whereby they may be known to be Christ's good soldiers, and be avowed to be of his army and company; is that they must present and offer themselves to him, with a pure and free heart, not as folk that come by constraint, or enforced as slaves; but as they that offer up and dedicate themselves wholly to him. That is the true practising of this doctrine, I mean as in respect of all private persons. In deed this doctrine ought to bear sway among the faithful in the necessity of war: and without that, it were better for them to suffer their throats to be cut a hundred times, than once to draw a sword in their own defence, unless they go to it with a pure conscience, acknowledging after this manner: God alloweth and admitteth us, and for as much as we fight under his guydance, he will surely be on our side. If a man have not this: it were better for him a hundred thousand times to perish, than to stir one finger towards the saving of his life, as it were in despite of GOD, having no leave nor licence of him to do it. Therefore in necessity of war, the faithful should be armed with this doctrine, of strengthening themselves in GOD, and of calling upon his name without doubt or fear. 
1. Pet. 5.8. Rom. 8.7.  But we (as I said afore) have a continual warfare all our life long, because Satan never ceaseth, and we have sin fight against us, yea and even within us. We need not go far to encounter with our enemies: for look how many thoughts and affections we have in our nature; so many enemies have we against GOD, which procure the destruction of our souls. Then standeth us it in hand to be disposed to fight. And how may that be done? If we know not the succour that GOD vouchsafeth to give us, surely we shall be put to the foil at every turn. For why? How great is our weakness, as I said afore? Needs must we be astraught or rather utterly blockish; for we are not able to make any resistance. Besides this, our enemy is Prince of the world, 
Eph. 6.12. & Rom. 7.14.  sin holdeth us as it were in his bonds and cords, and we cannot scape from him except GOD set us free. So then let us learn that our Lord calleth us to himself, to the end we should be confirmed, and fight valiantly upon assurance of his help. But do we so? Can we call upon our GOD? Can we assure ourselves that he will assist us? We ought to resort unto him with a pure and free heart, and to choose to be besieged with infinite perils, and to endure sore assaults: rather than to be at rest and to have him far from us, so as he should not be our head, nor our Lord jesus Christ be our King. Therefore although it be a hard and painful state to the flesh, yet let us choose this condition, namely: to fight under Christ's Standard, and to appear at the day of his musters rather than to sit idle at home and to do him no service. Now this day of musters is all the time of our life, yea and also of our death. For look how oft we be exercised by divers temptations; so oft doth jesus Christ make his musters in us. It is not for nought that Saint Paul saith he was set as upon a scaffould, to be seen by the Angels of paradise. 
2. Cor. 4.9.  He speaketh of himself and of his companions. But yet doth the same concern every one of us, namely that GOD will have us to be here as it were to make our musters before the Angels of heaven, that we might know that his looking so narrowly to us after that manner, is to the end we should show good example one to another. Seeing it is so, let us learn to offer ourselves to God with such obedience, as we may be accounted of the number and company which David speaketh of in the fore-alleaged text, that is to wit, of such as offer themselves to their King with a free courage, unconstrained and not forced.  
Now then forasmuch as the state of the Church is a warfare: we know that first of all it standeth us in hand to gather such as are of a good courage, and that if we see any weaklings, we must be well ware that we match not ourselves with them: for there is infirmity enough in everichone of us, without procuring any more from elsewhere. Though no other body entice me to naughtiness, or make me cold in goodness: I am Lazy and cold enough of myself, until God do heat me and strengthen me. And therefore what a thing is it when I shall be furthered in evil by my companion, and be made the weaker by him? Seeing then that we be to live in this world, ye see how it standeth us in hand, to take heed that we meddle not with such as may discourage us. Why so? Because we be subject enough of ourselves to our own lusts, and forward enough to all vanities and delights, and ready enough to shrink away from the serving of God: all of us (say I) are too much inclined to evil of ourselves, without further provocation. But now if I match myself with drunkards and gluttons, with whoremongers and swearers: what shall become of me? Whereas I have the seed of vice and sin in me already: will it not be an increasing of it, if I seek occasions of evil? Is it not a tempting of God, and a casting of myself away? And yet ye see we do it ordinarily, insomuch as we may seem to seek occasions to mischief ourselves, and if any body go about to draw us from wicked company: we grate our teeth at him as though he did us great wrong. But contrariwise we ought to put this lesson in ure, by thinking thus with ourselves: God hath granted me the grace to be of his camp, & will have me to fight against sin, against the world, against all mine own lusts, yea and even against Satan himself. In deed it is a very hard encounter: and when I have gotten the upper hand one day, I must enter into new battles again the next day. What will become of me therefore, if I be not minded to play the valiant champion? Seeing I not only find such a number of impediments in me as is pity to think on, but also do utterly faint afore hand: what shall become of me, if my God strengthen me not? But he hath promised me to do it, and therefore I will call upon him. Again, when I see great numbers of stumbling blocks, and impediments that may hinder me or put me to trouble: I will look to the help which God giveth me, and that will be enough to make me overcome all distresses: specially if I be guided by his holy spirit, that will suffice to repulse all fear, and all distrust that might discourage me. Were we then wise and well advised, we would think better upon these things than we have been wont to do: and every of us would follow such as are of good courage, and show us good example by marching on before us, and have been tried afore in the service of GOD. With such would we keep company, and with such would we have familiarity, knowing that nothing is better than to link in together one with another, and to keep ourselves occupied in that exercise, seeing we have such need thereof. Thus ye see how have aught to put this sentence in ure.  
But yet it is then to be done most specially, when the case concerneth them that should show the way how to fight, as those that are in public office, whether it be of government and execution of justice, or of preaching God's word: for if faynthearted and cowardly men be put in those places; what shall they do but overthrow all? And therefore men ought to make better choice than they do, when officers are to be appointed in the house of God, so as they must not go and choose at all adventure without considering who be meet and fit for the purpose, or without regard whether they have a good will and be rightminded to serve God and to employ themselves as they ought to do or no. And no marvel though oftentimes things be out of square in the world, and that all things are seen to be out of order: for men refuse the means that God offereth them. And when they so forsake him: it is good reason that they also should be forsaken of him, and that they should find themselves to be forlorn. But yet must we advise ourselves the better to follow the rule that is given us here, and every of us must have a regard of himself to gather courage: and if we be faint-hearted, we may be sure that it is not for us to be of the army and company of GOD. What is to be done then? The Ministers must do as the Prophet Esay commandeth them, that is to say, 
Esa. 35.3.  they must strengthen the weak kneees, and encourage the weak hearts. For the right use of God's word is, that when we see men's hands quake and their knees shake, we must raise them up and strengthen them again by our lively encouragements. And have the Ministers once done their duty, every other man also must do the like, as the Apostle saith in the Epistle to the Hebrews. 
Hebr. 13.12.  For this text of esay's is alleged there, to show that not only such as have the charge to preach God's word must strengthen the weak: but also that every man must do the like towards himself. Therefore let us examine our own weakness. And where as we see ourselves so feeble: let us know that God hath given us a good help by his word. Let us apply his promises to our use, that when we feel our knees shake we must quicken them up, and when our hands quake we must strengthen them, and our hearts must be so fenced with constancy and courage, as we may not be afraid to offer ourselves to the encounter, as they that are ●●●e that our Lord goeth before us, so as we shall be backed by him, and his grace shall never fail us: and that moreover our neighbours be led to ●im by our example, so as we may with on, common accord be strengthened to fight against Satan, having Christ for our head, who guideth and governeth us in all encounters and assaults which we have to endure; until he have taken us up into his heavenly rest.  
Now let us fall down before the Majesty of our good God with acknowledgement of our faults, praying him to make us feel them better, & to forgive us them, and to govern us henceforth in such wise, as we may be the better disposed to fight under him and under his hand, until we have gotten the victory against all our enemies, and have enjoyed the fruit of our victory, being gathered all together unto him. And so let us all say. Almighty God heavenly father, etc.    

On Thursday the nineteen. of December. 1555. The Cxviij. Sermon, which is the third upon the twentieth Chapter.  
10 When thou comest near any City to fight against it, thou shalt offer it peace.  
11 And if they answer thee peaceably, and open unto thee, all the people that is in it shall be tributary unto thee and serve thee.  
12 But if they will not make peace with thee, but make war with thee: then shalt thou lay siege to it.  
13 And the Lord thy God will give it into thy hands. Thou shalt slay all the males in it with the edge of the sword.  
14 But the women, the children, and the cattle, and all that is in the City beside, and all the spoil thereof thou shalt take to thyself: and thou shalt eat the spoil of thine enemies which the Lord thy God giveth thee.  
15 After that manner shalt thou do to all the Cities that are far off from thee, which are not of the Cities of this nation.  
16 But of the Cities of the nations which the Lord thy God giveth thee to inherit, thou shalt not leave any soul alive.  
17 But thou shalt utterly destroy them: namely the hittites, the Amorrhites, the Chananites, the Pheresites, the Hivites and the jebusites, as the Lord thy God hath commanded thee:  
18 Lest they teach you to do according to all the abominations which they have done to their gods, and so you sin against the Lord your God.  
IT might well seem at the first blush, that we have no great need to have the doctrine expounded to us which is contained here, because it declareth how men ought to behave themselves in warfare. But when all is well looked upon, we shall find that we may gather good and profitable fruit to our instruction, of the things that GOD hath commanded his people here. For first we see what a care he had to teach those of whom he had taken charge, that they might know how to behave themselves in all things. Now seeing th●t GOD hath such a care: let us learn ●o walk in his obedience, not doubting but we shall find sufficient instruction in his word, whereby to rule our whole life well. I say that all they which yield themselves teachable unto GOD, and are ready to fashion themselves after his will, shall find sufficient in his word wherewith to guide themselves aright without any want at all; insomuch that whereas men are disordered in their dealings, and know not what to do: the cause thereof is, that they submit not themselves wholly to GOD, but take counsel by themselves, and run gadding here and there, whereas all they that seek to be taught by God's word, as well in matters of state as in private matters, and as well in time of war as in time of peace, shall find a perfect doctrine and such as is fit for them. The thing then which we have to mark upon this text, is that GOD would not fail them in any one point, whom he had taken into his tuition.  
But there is yet more. For it may well seem that where open war is, there all things should be put to havoc. But our Lord meant to show, that all his servants must always bridle themselves, yea even where they seem to have most excessive liberty, to break the bonds of all humanity and uprightness. GOD showeth that such as belong to him must even in those cases keep and maintain themselves undefiled; so as howsoever the world go, they must stand in continual awe, that no extremity may drive them beyond their bonds, but that they hold them still to this ground; We must obey GOD. True it is that even the heathen could skill to say, that even in time of war it was not Lawful to assault or besiege a Town, until they had offered it conditions of peace. But yet we see there was nothing but fury and cruelty: for as soon as they were entered into arms, they bore themselves in hand that it was Lawful for them to bear all things down before them without sparing. GOD then meant to show here, that his people ought to be so courteous as to spare their enemies, even in time of war. That is the thing which is contained here. A man shall find in the books of the heathen, that they also commended this uprightness, that although there was just cause of war; yet the shedding man's blood was to be forborn; but this rule was not well kept. And howsoever the case stand, our Lord hath here separated his people from all the rest of the world, showing that they which are led by his word, must look more straightly and narrowly to themselves, than they that follow their natural inclination, and are not taught as they should be.  
And now let us come to the doctrine that is contained here. It is said, When thou comest to a City to besiege it, thou shalt offer them peace: and if they yield or be willing to fall to composition, thou shalt receive them to mercy, so as no blood shall be shed. The inhabitants shall but only be subject to thee and pay thee Tribune. In so saying GOD showeth that although there be just cause of war, yet must not men be so hot and fiery at the first dash, as to put all to the sword and slaughter: For howsoever the world go, 
Gen. 9.6.  men are created after the Image of GOD: and there must we behold our nature. Wherefore it must needs be that we are carried away from all reason, if the same withhold us not, and that we have no pity of those which are our own flesh and bones, 
Esa. 58.7.  and which bear the mark of our GOD, even of the same GOD which hath fashioned us after his own likeness. If this (say I) be not able to assuage our passions, which might carry us away to cruelty: it must needs be said that we be bereft of all reason, and worse than the brute beasts, which know their own kind, and do not so deadly pursue one another. That is the thing which we have to mark in the first place. And hereof we may gather a good lesson expedient for us all. For here God speaketh of those against whom he armeth his people. But we cannot say the like of our enemies. If a man have done me all the wrong that is possible, yea and have even sought my death: yet doth not that arm me to be avenged of him: God doth not give me leave to requite like for like, but I am commanded to render good for evil. Howbeit the case standeth otherwise with Princes and Magistrates which have the sword: 
Rom. 12. ●●.  for God hath set them in his own stead to execute vengeance. Ye see then that here is a people armed with God's authority, as if God had said, draw your swords, for I dispense with you at this time, so as ye may slay your enemies, and it shall not be laid to your charge for a crime. When a war is rightful, and God giveth men leaves it is a permission or privilege which he granteth them. And yet for all that he will not have men to go to it at alaventure, but that they should seek peace, and abstain from shedding of blood if it be possible, so as no man may be hurt of wounded in his person. Seeing that God will have men to bridle themselves after that manner in the time of war, I pray you what is to be done where our hands are so tied up, as it is not lawful to give our enemy a philluppe, but to love them rather, 
Matt. 5.44.  that have grieved us or wrought us any wrong or injury? Ought we not to offer them peace, & to be already to receive them to mercy when we see them willing to be reconciled to us? So then, seeing that even in the time of war, when all things seem to be lawful, our Lord will have us to offer peace to them that have dealt amiss with us and have deserved to be purnished in their bodies: Seeing (I say) that God will have us to seek means to save them, and that we should not deal rigorously with them: much more ought every of us in our own private cases, to be inclined to bear with our adversaries. If we be troubled and molested, so as we have just cause to the worldward to pursue the injury done us: yet ought we rather to fall to composition, if it be possible: And if we do not, what excuse will there be for us? If those whom God hath armed against their enemies, may not strike one stroke at them until they have assayed to make peace with them: what shall become of us who ought to be men of peace, and to love our enemies; if we be unreconcilable, fierce as Lions, hard as steel, and such as can be brought to none atonement? Must it not needs be said that we have shaken off all fear of God? Yes: and yet we see how men do soothe themselves in this case. Insomuch that if a man be grieved; he is so far off from warning the offender of his fault quietly, to bring him to good atonement again; that (to all likelihood) he will rather turn the whole world upside down, than he will by any means be reconciled. We see that this wilful stubbornness is utterly past amendment in most men. And so we perceive now what fruit we ought to reap of this text: namely that although he speak of war, yet he giveth good instruction to his people and every of us.  
And therefore let us remember, that whensoever any man hath offended us, we must as much as in us lieth endeavour to fall to agreement with our enemies. As how? By warning them of their faults. For reconciliation presupposeth that the offender should understand his offence and mislike thereof, and that we should be ready to receive such as are so minded, so as we should be desirous to be at one with them as with our brethren, notwithstanding that they had been as enemies to us before so much as in them lay. And if we ought to yield this courtesy towards them that have broken the bond of all peace and brotherly unity: how much more should we maintain peace and concord with our neighbours that have not done us any wrong? And so we must come by degrees, 
〈◊〉. 12.18  even to the procuring of our peace with all men as much as we can possibly, because it is God's will that all men should be linked together in one bond; as in very deed the nature that is common to us all, aught to be as a common kindred to us all. Now then, seeing it is so that we ought to maintain peace and brotherly love among us: let us see that we offer peace to all men, not only in words, but also in such wise as our life may bear record that we be desirous of nothing more than to be friends to all men. Insomuch that if there happen any quarrel, we must not minister occasion thereunto, nor kindle the fire on our behalf, but so refrain ourselves, as we provoke not our neighbour to enmity. Thus ye see how after the order afore mentioned, we must come to the doctrine which the holy Scripture showeth us in other places: That is to wit, that it must not be long us that we be not as brothers to all men, and that we communicate not together, without any jarring or disagreement. That (say I) is the mean and manner to offer peace accordingly as GOD commandeth. And now let us proceed to that which followeth.  
When a City will not receive peace, God giveth his people leave to destroy all the men, reserving only the young Children, the women, and the Gatteli. True it is that although a City fall to composition, yet will he have it to become tributary. For (as I said afore) he presupposeth that the war must be rightful, and allowed by him, as made in his name and by his authority. And therefore it is not to be wondered at though he lay tribute upon those that submit themselves. For why? It is as a penalty. Like as in Ministration of justice, men punish offenders according to the Law; and when the case requireth not the punishment of death, there is some other chastisement or amercement laid upon them for a penalty: Even so our Lord giveth leave to such as have just title of war, to lay some correction upon those whom they shall have vanquished and subdued. And herein we see how we ought to take good heed, that we give no cause of war. For whereas we see our Lord hath given his people leave lay tribute upon others, it is all one as if he should say that all such as minister occasion of trouble, are to be punished, and that if they be borne with, it is but of favour and courtesy: but yet are they worthy to have some correction for all that.  
Therefore let us learn hereby to be so peaceable, as we move not any trouble or discord on our side. For by setting down such a Law, GOD hath showed that whosoever soweth any discord among men, or procureth any trouble, deserveth always to be punished; and that although he be spared, yet he is to be chastised after some sort nevertheless. And although war be not made against us, nor any tribute be laid upon us: yet notwithstanding we must not therefore omit to acknowledge ourselves faulty before GOD. For if a whole Nation be not spared: what shall a private person be? I see that GOD condemneth a whole City or a Country: and what will become of me, when I shall have kindled the fire of discord, and given occasion of enmity? Am not I much more worthy to be condemned? Is it meet that I which am but one man, should be more borne with than a whole Nation? This therefore ought to be a good warning to us, to live in peace and to maintain my eldenesse, so as no man be troubled or vexed by us. For sith we see so sharp execution, that God giveth leave to put the men to death, and to reserve the women to bondage and slavery: is it not a thing that ought to make us afraid? Yes: and this doth us to understand, that when swords are once drawn, there must needs be horrible confusion, and it is not possible to remedy it. For it is GOD that speaketh here, and he setteth down the best order of government among his people, that is possible to be found: and yet so horrible is that kind of dealing, that when a City is assaulted and taken by force, all the men must be destroyed. Surely such shedding of blood ought to make the hair to stand up upon our heads. And yet for all that it is GOD that speaketh it, and (as I said afore) he intendeth to set down here the perfectest Law of arms that can be among men. Then let us conclude, that if war be once kindled, there is no remedy to appease it. And therefore it behoveth men to have the more stay of themselves before hand, and to consider thus: What a thing is it come to battle, wherein so many murders are to be committed, and so many slaughters are to be done, as though the whole world should go to confusion, and all bonds of nature were to be forgotten, and men should shut their eyes wilfully to the intent they might not see whether the folk whom they so murder be men or no? Ought it not to be a good bridle to us, when we see so great enormities ensue thereof? Let such as take wars in hand look well to themselves, and bethink them thus: What? Peradventure I must come to the sacking of a City: and so from one to another, and battle upon battle shall be fought. What a number of poor widows and fatherless children shall be made thereby? What a heap of confusions will ensue thereof, so as ye would think that the world should be turned upside down? And shall I be the cause of all this? If Princes considered that they should fall into such extremities by taking wars in hand, surely they would deal much more myldly than they do.  
But if they benefit not themselves thereby, yet let us look to ourselves, and consider that the mischief which our Lord showeth us to be in war, may also befall to private persons. For when two men fall at variance, and run out into heats of evil speeches, stripes will ensue of it, and when swords be once drawn, bloodshed doth lightly follow after. And in this case there is no lawfulness at all: it is not as when God giveth men leave to kill their enemies in battle: for whoseuer slayeth a man for any private quarrel, is a murderer. So then, we must look neerelyer to ourselves, and eschew quarrels and debates the more, knowing that it is a giving way and an opening of a gap to Satan, that he may reign among us, whensoever we seek occasions of quarreling, or when we shun them not as we ought to do.  
Ye see then how the warning which we have to gather upon this text, is that seeing GOD hath given leave (as it were of force and necessity) to kill such as resist the assault of a Town: it behoveth us to take good heed, that quarrels, troubles, and contentions proceed not so far through our fault, as there is none other remedy but the shedding of blood. For if we be slain in any such fray, unhappy be we; and if we chance to slay our adversary, unhappy be we so too. For we see that GOD'S spirit beareth not the sway in that case. True it is, that if a man that is assaulted, do slay him that assaulteth him, he shall not be punished for it, neither ought he to be: but yet is he not excusable before GOD. For why? Who is he that can so bridle himself, that he is not inflamed with choler, or with some excessive and inordinate passion? Seeing then that such things do reign in us, we be blame worthy though we have just cause to do it. For it is not enough for us to have a good case; but it must also be well ordered, that is to say, it must be done with a quiet mind, so as we proceed not into such extremity as to commit manslaughter. And therefore let us learn to prevent Satan, and to seek means of atonement, that our quarrels may not proceed into shedding of blood.  
Besides this, we have also one other lesson to gather, namely that if there be any agreement among us, or any mean of reconcilement whereas we were deadly enemies before: the cause thereof is, that God stablisheth a holy brotherhood among us, by calling us to him, and by adopting us to be his children. And in that respect is the Gospel called the message of peace. 
Eph. 6.15.  For why? Whereas we be at war with GOD, and he must needs hate us in as much as we be corrupted, and there is nothing in us but utter cursedness: he vouchsafeth to become our friend, and receiving us as his own children, promiseth to forget and to bury all our faults. The Gospel beareth us record hereof. And therefore not without cause is it called the doctrine of peace, seeing it uniteth us again to our GOD. Sith it is so, we ought in deed likewise to be at one among ourselves. For how is it possible that GOD should acknowledge us for his children, if there be not unity and agreement among us? And if we receive not the said message, then must greater war be proclaimed against us than ever there was afore. And therefore our Lord jesus Christ said to his Disciples, Into whatsoever house ye enter, greet the same with peace. For (as I said afore) it is the property of the doctrine of salvation, to show that God is minded to come unto us and to receive us to mercy though we be not worthy thereof. Therefore all the Ministers of his word are commanded to bear witness thereof: and to tell men that if they refuse it, cast it off, and make none account of it; there is a harder battle towards than this is. For the case concerneth not the destruction of their bodies only, but also of their souls. It is not only the males that shall be slain for it; but both males and females must pass unspared. Not the great ones only shall bear the punishment, but both great and small shall feel the whole weight of God's vengeance. Now then, if men accept not your peace, get you out from among them, 
Matt. 10.14  and shake the dust off your feet. As if he should say, Such folk are so accursed, that ye must not have any thing at all to do with them. But for as much as they carry nothing about them but infection; ye must show by outward tokens, that ye would feign be separated from them, even as it were into another world. Thus ye see how the things that are spoken here concerning the law of arms, aught to be applied in way of similitude to the peace which our Lord sendeth us by the preaching of his Gospel. 
〈◊〉 8.7. Eph. 1. 3.1● 2. Cor. 5. ●0.  For there was enmity between him and us before: by nature (as I have said already) we be all stranngers to our God, and we cannot but set ourselves against him. Yet for all this, he seeketh atonement with us. Upon what condition? Not that we should pay him tribute, as though he were minded to enrich himself with our goods. True it is that he liketh well to have us to serve him: but that is for our benefit and welfare, and not for any advantage to himself. For he hath no want of any thing, neither needeth he to be enriched: but by possessing us, he would that we likewise should inherit him. And that is as amiable a condition as can be. Now what is to be done, but to receive his peace? Yea verily: and therefore let us not tarry till God enforce us; but let us prevent him, by embracing the inestimable prerogative which he offereth us in vouchsafing to forgive us all our sins. But if we be so wretched as to refuse so great a benefit: let us mark that we be not only cast up as it were to the spoil, and that GOD shaketh us quite & clean off: but also that his wrath must needs be uttered upon us, because of such unthankfulness and churlishness, in despising our GOD so wilfully and stubbornly, that we had lever to have him our deadly enemy than our protector. Seeing then that his intent is not to have us as subjects that are conquered by tied of war, nor to raise tributes upon us to increase himself withal; but to reign over us for our welfare; and yet we will not abide it, but shake him off utterly and pursue him still with a venomous heart to provoke him to anger: is not our deserving such as he may justly be so rigorous unto us, as to command his servants to withdraw themselves from us, and to shake off the dust of their feet? As who should say, we be not worthy to tread upon the earth, because we defile it. The very thing therefore which we have to mark, is that we cannot provoke God's wrath any way more, than by refusing the peace that is offered us by the Gospel, so as we vouchsafe not to hearken to it. For then, because God findeth us past grace, God also is feign to arm himself with terrible and dreadful vengeance against us, and not only to punish us in our bodies, but also to extend his vengeance unto our souls, and so to root us out quite and clean, in which behalf women are no more to be spared than men. For when as God calleth us all in Christ jesus, there is no difference of male and female (as saith Saint Paul,) 
Gal. 3.28.  but faith reconcileth us all unto God. Likewise unbelief and stubbornness make us enemies to God, both men and women, the punishment whereof extendeth both to great and small. For seeing we are become traitors and rebels to our God, it is good reason that all our whole offspring should perish with us: because God's curse lies upon the wicked even unto the third and fourth generation, 
Deut. 5.9.  as the law avoweth & we have seen heretofore. Thus ye see in effect what we have to remember upon this text.  
And let us mark herewithal, that seeing God doth so prevent us aforehand to seek atonement and to send us tidings of peace: we also ought to seek means to be friends with such as have offended us, and to follow the example of our heavenly father, as if we should say. What shall become of me who am but a worm and rottenness, if I continue wilful; and hold scorn to come to atonement with mine enemy when he hath once offended me, so as I chaw upon my bridle still and will not by any means be pacified, when in the mean time my God seeketh me? Behold, my GOD is well contented to stoop unto me which am but rottenness: and shall I not withstanding refuse to be reconciled to him that is my fellow and brother? Although he have offended me, yet can I not renounce mine one nature; yet can I not bring to pass but that he is still a human creature shaped after the image of God as well as myself. So then let us learn to meeken our stomachs though they be never so stout, and let this example of God induce us to greater gentleness and compassion than we be wont to have.  
hereupon Moses addeth, That this law serveth but only for the Nations that were far off. For as for those nations (saith he) whom God giveth you now presently, as the Chananites, the hittites, the Amorrhites the Pheresues, the Hevites, and the jebusites; all those you must utterly root out, and inherit their land, howbeit having first purged it clean from all abuses. Here we see how the law which I have expounded already, served for the time then to come when the Israelites should have any new war against such as had not been their enemies before. But as for the people of the Land of Chanaan which God had promised for an inheritance to the jews: it was his will that they should be utterly rooted out, which thing at the first sight might seem overharde as I have said thereof here before, [but it was not so indeed.] For to the intent that men should not accuse God of cruelty, it was showed why he used so great rigour. But forasmuch as all of you [perchance] understood it not; it is requisite to declare again wherefore our Lord commanded all those Nations to be rooted out and to be put to sword and havoc without any mercy at all. For they were no such enemies as had done any special wrong to the children of Israel, but they were enemies to God, 
Gen. 15.16.  yea and enemies already condemned even by the space of fourehundred years afore. True it it that the children of Israel had just cause of war against them, because Abraham came into that country by God's appointment to dwell there. And although GOD did not yet put him in possession of the sovereignty thereof which he had given unto him: yet was it his will that he should be an inhabiter of that land. But they drove him from place to place: so did they also to his son Isaac, 
Gen. 12.19. & 26.16.19.20.  and likewise to jacob, insomuch as they even denied them water. Not that they went about to borrow water at their neighbour's pits: but that their neighbours stopped up the pits which they had digged, and drove them from them without all humanity. Howbeit there was yet a much higher respect: which was that God knowing the excessive wickedness of all those nations to be utterly unreclaimable, determined to take them quite and clean out of the world, and yet would not that their land should lie waist without inhabitants: and therefore he appointed it for an inheritance to his own people. Here therefore we must behold God's special judgement, to the end we accuse him not as I said afore, ne dispute as a number do, which presume to reply and to say, why was GOD so severe? What cause had he so to do? To the intent therefore that we may honour God in his judgements, acknowledging him to be upright, and just, yea without fault in all things: let us mark that the condemning of this people here is not without cause. Might not God (if he listed) wipe us out of the world even at the first? And what should we gain by pleading against him or by going to Law with him? Now if he may so destroy us at the first dash, and yet we may not complain thereof or go to Law with him therefore, but that he shall continue righteous still in his punishing of us: what may he do to us when we be passed grace, when he hath borne with us long time, and patiently tarried for us, and yet we grow ever worse and worse, and cease not to increase his wrath still against us? If God find us so hardhearted, is not our wickedness then ripe? Is it not come to the full growth, as he speaketh of these Nations here? Yes verily is it. For we see how these people were so wicked long aforehand even in the time of Abraham, that it would grieve one's heart to think on it, so as they were not to be borne with any longer. They saw what befell to Sodom and Gomor, which were their Neighbour cities; 
Gen. 19.24.  and yet they became never the better for it, but continued still in all manner of outrageous wickedness. Yet notwithstanding, it was Gods will to hold his hand, and not to punish them at the first. And how long a time did he wait for them? Not a ten or twenty years only: but he saith, I have condemned them, and given definitive sentence upon them, and yet will I give them, 
Gen. 15.16.  fourehundred years respite, so as I will not execute my judgement till then. God (I say) deferred the execution of his judgement against those that were worthy to have been rooted out of the world at the very first. And yet for all his long delay what cometh of it? Did they amend? Did they bethink them of their faults to mislike of them and to crave forgiveness at God's hand? No: But they grew still worse and worse; insomuch that the thing which God had foretold to Abraham fell out to be true: namely that the wickedness of the Chananites was not yet as then grown to the full. As if he should say, Indeed the measure is full enough already: but yet there must be such an overmeasure, as they may come to destruction of themselves, and their own wickedness may be their overthrow.  
Sith we see that God did so refrain himself and use so mielde a kind of proceeding towards these Nations: what shall we say, but that we have good cause to glorify him, and to confess him to be so kindehearted towards mankind, as yet notwithstanding we must not dally with him, but live in his fear? But if God bear with us, we take occasion to mock him for his labour, and we think ourselves escaped when he hath delayed his punishing of us. But behold, GOD on the one side is loath to give us any cause to complain of overgreat rigour: and therefore he is patiented and long-suffering, as he termeth himself in the holy Scripture. Howbeit forasmuch as we abuse his goodness, and become the bolder to do evil: he showeth us that we must come to a reckoning for it in the end, and that he will pay the most unruly sort of us for the arrearages that he is behind hand with us. The thing then which we have to remember at the sight of this fair lookingglasse which we have in the Amorrhites, hittites, Chananites, Pheresites, jebusites, and their like; is to consider with ourselves, that if GOD any time do let men alone as though he had laid the reins in their neck, and do wink at them, and make no countenance at all of punishing them: it is no consequent that therefore he acquitteth them, and that nothing is registered up before him, and that their sins shall scape quite and clean unpunished. No no: but he waiteth for them with patience, and in the end they must come to their account. And therefore let it not trouble us when we see th● our Lord punisheth not the wicked at the first dash; neither let it spite us to see them ruffle it out in the mean while, & to make good cheer: for their triumphing shall cost them right dear, because they have despised God; yea & even falsely abused his grace, in making it a shrowdingsheete of their noughtiness. Therefore let it not be a mean to draw us to follow their example: but let us patiently abide God's leisure till he work, & until the convenient time be come for him to execute his wrath: and that will serve us for a double lesson. For on the one side, when we see that GOD punisheth not the wicked: we would by and by take part with them, if we bethought us not of this threat. Well though GOD show not his arm to day, yet doth it not follow but that he may do it to morrow. If we were not restrained by this fear, we would soon be out of all order, and the very Angels would be corrupted by the example of the diuelles. Mark that for one point. Again, we must bridle our affections and lusts that carry us away because we be amazed yea and astonished, to think how GOD leaveth those unpunished which have offended him so sore: and that on the contrary part, whereas he letteth them alone, yea and giveth them full scope to do what they list in this world: in the mean time he seemeth to forget us as though he had no regard of us at al. [Whereupon we think thus with ourselves:] If we be his children, where is the pity that he hath promised us? Such complaint do they make, which have not an eye to God's long-sufferance. And so the second lesson which he should receive, is that seeing we perceive that our Lord tarried so long a time for those nations which had offended him as highly as could be, and we see him delay their punishment so long a time, that their sins seemed to lie buried by the space of fourehundred years, and that yet nevertheless God executeth his sentence at the end of those four hundred years, which was four times beyond the remembrance of men: Let the beholding hereof make us to fear the rigour of our God afar off: and though no tokens of his wrath appear; yet let not us fail to foresee them by faith. As for example; when the Apostle speaketh of Noah, 
Hebr. 11.7.  he saith that he foresaw the flood by faith. While men were sotted in their delights, and gave themselves to feasting, Noah beheld the flood. And how beheld he it? For it was yet fair weather, and every man took his pleasure and pastime. Yet did he see all the world drowned and destroyed: For he saw it by faith, because God had threatened that it should be so. Now, the same threat have we, and therewithal we have the proof of it also, even in this, that our Lord punished these nations that are spoken of here, at the end of four hundred years, when they thought not of it, ne took any heed of it, insomuch that if a man had then threatened them any such thing, they would have blurted out their tongues and shaken their heads at him. But their indictment was framed in heaven, judgement was given upon them already, and the judge had power & might to put it in execution in spite of their wilful stubborness. And therefore let the sight hereof make us to stand in awe of our God. And when he letteth us alone in quiet, and spareth us, let us not think ourselves to be scaped his hand: but let us enter into account, and every man quicken up himself, and look into his own faults, and that in such wise as we may prevent his wrath, and let us not tarry till he be armed against us to proclaim war against us, but let us prevent the rigour of his judgement, that by coming unto him, whereas we should else find him our judge in the end, we may find him to be our pitiful and kind hearted father.  
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us feel them continually more and more. And for as much as there is none of us which hath not provoked his wrath exceedingly, so as we be all guilty before him; let us seek to return to the refuge of his mercy. And seeing there is no means to come at him except he reach us out his hand and draw us by his holy spirit: let us not refuse to go to him when he calleth us, nor tarry till the gate be shut against us: but let us use the opportunity of the time when he causeth his Gospel to be preached unto us, and let us embrace our Lord jesus Christ with the peace which he offereth us, resorting to his death and passion, that we may have him for the gage of our righteousness, and the very ransom whereby to come in favour with our God again, so as all our sins may be buried through his mercy, and we labour to draw others also unto him, that all of us with one common accord may tend unto our God, and he be served and worshipped of all men. And for the bringing hereof to pass, it may please him to raise up true and faithful ministers of his word, etc.   

On Friday the xx. of December. 1555. The Cxix. Sermon, which is the fourth upon the twentieth Chapter.  
16.17.18 But of the Cities of etc.  
19 When thou shalt have besieged a City a long time, in fight against it to take it, thou shalt not mar the trees thereof by putting an Axe unto them: for thou mayst eat of them, and therefore cut them not down: for the life of man is the tree of the field to come with thee to the siege.  
20 Only thou mayst destroy and cut down the trees which thou knowest to be no trees to eat of, and thereof thou mayst make bulwarks against the City which holdeth war against thee, until thou have won it.  
YEsterday was showed why God gave so rigorous sentence against the Nations that had dwelt in the Land of Chanaan: It was told you that he had borne with them ere that time, and suffered them till such time as they were condemned: and thereupon that we must benefit ourselves by such examples, partly that we abuse not God's patience when he spareth us and delayeth the execution of his judgements; giving us leisure in the mean while to return to repentance: and [partly] that when we see him execute so extreme rigour upon men, 
Rom. 2.4.  we should assure ourselves it is because he knoweth them to be utterly past grace, and have heaped up such condemnation upon their heads a long time afore hand. Now remaineth to note that GOD appointed the jews to be the executors of the said sentence, so as the Chananites and such like were to be rooted out by the hand of the jews. And why? It is said expressly in the Text, As the Lord thy God hath commanded thee. Then was it not for the jews to enterprise it on their own head, except they had had God's word for their warrant: for it is not lawful for us to attempt any thing, unless it be our duty, and that God have commanded it. And it is a general rule for us to bear in mind and to observe all our life long. For men may do goodly and commendable things, which notwithstanding shall not be reputed for virtues before God, when they pass their bounds, that is to say, when they hold not themselves within the lists of that which God hath uttered unto them. For if a man should say, It were good to do thus, and therefore I will apply myself thereto; and yet in the mean while God calleth him not to it, neither hath he any word that commands him to deal so: his unadvised adventuring upon things after that sort, shall always be condemned at God's hand. If we allege that the deed is good and excellent of itself, that is not enough: for god willbe obeyed at our hands whatsoever come thereof. And therefore let every man have an eye to himself & consider how far his duty will bear him. If a man that hath but a little household to govern should take upon him the office of a magistrate: what were to be said unto it? There would be very great confusion in that. Likewise if he that is a servant in a house should take more upon him than belongs to him, ye see that all were out of order. Again if the wife should overmaster her husband, and make him her underling; the honesty of nature were quite gone. So then, it behoveth all men to hold themselves warily within their bounds, and to follow what way soever God calleth them. And when we have God's commandment, we must not be held back nor letted by men. If God bid us go, we must go, & though all the world should set themselves against us, yet must we not turn head, but go on still. As for example, in these days the Magistrates & ministers of justice have the sword in their hand, 
Rom. 13.4.  and that not in vain (as saith Saint Paul) for God will have them to punish offenders. Now if they do nothing therein, and yet in the mean season will needs allege some excuse to God: they deceive themselves. For in as much as our Lord hath set them in office, he hath told them also that he will have them to be stout and full of courage in maintaining their state. And so look what commandment was given to all the jews in old time for the rooting out of the Pheresites, Amorrhites, Chananites, jebusites, and their like, the same is given to all ministers of justice at this day: namely that they must rid the earth of all such as do nothing else but bring up all manner of infection. As for us, it is not said to us that we shall root out and put to death such as may put us to any plunge: and therefore let every of us look to the rooting out of our own vices, for we shall have an encounter hard enough there.  
And besides this, let us beware also that we have not to do with such as may corrupt and mar us: for we be but too forward of our own nature. For like as it was said to the jews, you shall put the Chananites to death: so let us shun the company of such as will entice us to nothing but evil, nor can do aught else than provoke us to naughtiness. For we be as frail as is possible, and the least occasion in the world will thrust us out of the way, and make us to leave God behind us, as hath been declared not long since afore. And moreover, let us to the uttermost of our power endeavour to rid God's Church of all such as could find in their hearts to overthrow the order of the Church and God's service, and all honesty. As for example, when S. Paul saith, 
1. Cor. 5.13.  rid away the evil from among you, he commandeth not the Corinthians to use the material sword for the punishing of such as have committed any crime: for they were not in estate of Magistrates: but he meaneth excommunication, so as if a man be found to be a whoremaster, a drunkard, or a swearer, he should not be borne with all. For why? It were a corrupting of God's church which ought to be his holy temple, & it is a making thereof a swinesty. Should filthiness lie there? & what a dealing were that? Therefore we must cut off all such folk as lead a wicked and lawless life. And that is the lesson which we have to gather upon that Text. For we have not the sword in our hands to kill the despisers of GOD and such as lead an unruly and disordered life. But yet must we cast them out from among us, and therewithal remember the warning that is given us in the Epistle to the Hebrews. Take good heed (saith the Apostle) that there grow up no root of bitterness among you, 
●ebr. 12.15  lest it be a mean to infect all the rest. Experience showeth that there needeth but a very little corruption to mar all, by reason of the infirmity that is in men. And therefore let us learn to remedy the matter, that we be not an occasion to feed vice still. The way then for us to bring to pass that the Church of God may be maintained in all pureness of his service, is that stumblingblocks be not nourished and maintained, and also that every of us endeavour to root out vice in all men, sparing the persons themselves, and doing the best we can to draw them to salvation. Whereas the jews were commanded to kill the Chananites: what ought we to do instead thereof? I see a lewd man running into destruction; & yet notwithstanding he would be borne withal, and flattered, and have never a word spoken to him. Against such a one I must use rigour. And how so? To bring him to shame? No, not if it may otherwise be. Truly if he hold on, and continue stubborn against God, he must needs become the more unexcusable, and we must procure his soul health even by rebuking him sharply, as it were by letting of him blood, or by ministering some loothsome medicine unto him. Thus ye see how we must spare men's persons and yet kill their vices to the uttermost of our power. And in that respect doth Saint Paul liken the doctrine of the Gospel to a sword wherewith we be sacrificed to God. 
Psal. 2.17.  For the mortifying of our wicked affections is an offering of sacrifice unto God: and whereas we were unholy before, thenceforth we be dedicated unto him when we be so brought down, that we live no more after our own lusts, but do utterly renounce ourselves. Ye see then that that is one kind of death, which is not wrought upon our persons, but upon all the vices that reign in us. And after that manner ought we to deal for the rooting out of sin.  
Now if it be demanded here, whether it be not lawful to be conversant with the wicked and froward to win them: I answer, yes verily, until a man find them to be past remedy. For to give over a man at the first dash when he hath done amiss, or when he is as it were in the high way to destruction: is a furthering of the destruction of the wretched soul that was redeemed by the bloodshed of our Lord jesus Christ. So then, a man may well labour to bring them back again which are strayed out of the right way: but yet must we not hazard ourselves. If I knowing myself to be weak, do overthrow myself with him under pretence of winning my neighbour that is misadvised: what win I by that? And yet we see it fall out so continually. And therefore let us beware how we tempt God in that behalf, and let every of us look narrowly to himself, and not deal after his own imagination.  
Notwithstanding let us herewithal put in ure the saying of the Psalm concerning the hating of all such as despise GOD, 
Psal. 139. 2●  yea and of hating them in such wise as we cannot by any means abide them, but that forasmuchas we see them despise God after that fashion, we be so sorry and grieved at it, that we separate ourselves from them, and utterly shun their company, refusing even in good earnest to have any conference with them: according whereunto it is said in the next verse of the same Psalm, 
Psal. 139.22  that we must bear a perfect hatred against all such as do so make war against God, so as we become their deadly enemies to the uttermost of our power, not in respect of their persons, but in respect of their unrecoverable wickedness.  
Besides this we must also maintain the order of the Church. For if any one be cast off as a rotten member, and we go and keep him company still: is it not a separating of ourselves from the body of our Lord jesus Christ, and of all the faithful? Have we not made a Rent (as much as in us lay) to show that we list not to be members of the Church? When we be so familiar with those that are so cast off, and we fall to rubbing of ourselves with them: is it not a scorning of all God's children, and a letting of them go, as though we had nothing to do with them? 
2. Thess. 3.15  True it is that (as Paul saith in an other place) we must not take even those for enemies, which are cast off by the Church, but we ought to warn them still as brethren. Yea verily. Notwithstanding, when men do haunt their companies familiarly, and to enter so far into friendship with them as to be partakers of their naughtiness: it is a token that they be willing to entangle themselves with them, and they be worthy to receive like condemnation with them. Thus ye see in effect how we ought to put this lesson in ure nowadays▪ namely that the Magistrates ought to be very careful to rid their Lands from all corruptions, and to use the sword which is committed unto them, in the punishing of all crimes, evil deeds, and disorders: And moreover, that every man in his own behalf do look to the keeping of the same order, and yet nevertheless that every of us do learn to keep this rule among us, that if there be any stumblingblocks in the Church, they be not borne with, but that such as serve to infect the rest of the flock like scabbed sheep, be thrust out; and that although they be not killed with the material sword, yet they be cast out of the company of the faithful, so as they may be ashamed of themselves, and other men may beware lest they defile themselves with them, that they may be made after such a sort to know themselves to be despisers of GOD, as that men can not away with them, nor abide their acquaintance, but that they be to be shunned as deadly plagues. That is the second point.  
The third point is, that we must labour to root out the vices, and yet to save the parties themselves▪  
that he was indomaged by us. And so ye see how we ought to apply this Law to our instruction. Again, if it behove us to spare the fruit trees, which notwithstanding are things without life: how much more ought we to spare men's persons? Truly this is not spoken in favour of the trees themselves, but in respect of men which are fed and sustained by them: and surely trees are not to be privileged any thing at all in comparison of men. What a thing than is it, when men shallbe put all to the sword without sparing? Is it not as good as a defying of God? That is a second point which we have to bear in mind. Now let us proceed.  
Whereas it is said here, that there must no waist be made: it is to show, that men ought always to maintain the ordinance of GOD: specially sith we know his goodness and fatherly love towards men. Behold, God hath given the earth to men to dwell and rest upon. Now when we fall to making of havoc, and thrust out the poor indwellers thereof, so as even in the time of peace when every man may return home again to his own house, yet they find all things wasted and the land made barren, and whereas here to fore it had been well husbanded, it is now become as a wilderness, so as there is not one tree left to gather an apple of: is it not as good as a defeating of God's goodness which he had uttered towards mankind? Must it not needs be that we be stark blind in our rage, when we fight so against God's grace, yea and against such a grace as aught to soften our hearts though they were harder than stone? Ye see then how here is a general rule for us to mark well, namely that as oft as we be tempted to make any waste or spoil, we ought to bethink us thus: Go to, our Lord hath placed us all in this world, and provided us of the things which he knew to be necessary for this life: now if I will needs spoil the ground of the things which God hath given it for the sustenance of man, I do the best I can to defeat God's goodness which he hath uttered to mankind, that it might no more appear. And am I worthy to be sustained on the earth when I do so abolish Gods gracious goodness which served as well for my neighbours as for myself, not suffering it to have his course and to reign any longer? Am I not as a very monster? This is a thing (say I) which ought well to restrain us. When we be carried with any malice, and are become so mischeevously minded as to waste the trees, Houses, and such other things, let us bridle ourselves with this consideration: yea, but who is it against whom we make the war? It is not the creatures, but the party himself who even there doth show forth his goodness, and that not towards any one man alone, but towards all men, in the which number even we ourselves also are comprehended. Were this well considered, wars should not be undertaken so unadvisedly nowadays as we see they be, neither should countries be wasted every where without sparing. But nowadays this kind of cruelty is far greater among them that bear the name of Christians, than it hath been in times passed even among the Infidels. For now there is nothing but burning of Countries; and that is worse than the cutting of men's throats. For what shall the poor inhabiters do, when their Country is burnt up a ten leagues round about? They must needs go die under the hedges and bushes, or lie pining away upon the plain ground: but it were a greater point of mercy to dispatch than by death out of hand. And yet notwithstanding it is a lawful thing nowadays, because it is a custom so to do. And whence cometh this custom, but that men have not regarded God's word, by reason whereof they have utterly alienated from him, and in the end are become stark beasts? And so it is an horrible thing to see, that they which name themselves Christians, and Catholics, and the upholders of Christianity, are nowadays so far out of order, th● barbarousness reigneth most fully among them. Insomuch as they hold not themselves contented with the wasting of their enemy's lands, but they do also slay even their own subjects without sparing. Nowadays the law of the Turks reigneth among the Christians: which is, to make no conscience of the wasting of their own country, so men may keep the sovereignty of the same. For if they doubt that the enemy is like to have the forehand, they burn up all before his coming. And what do they burn? The poor subjects whom the Prince himself hath under his protection. It is said, Thou shalt be a covert in the storm accordingly as is spoken of the office of a good king in the person of Ezechias. The Prophet Esay saith he shallbe a place of harbour and refuge for his subjects. 
Esa. 25. ●.  When a storm cometh, so as all things seem likely to go to wreck; the king shall have his wings stretched out to cover his subjects, and to defend them, insomuch that he ought even to hazard his life for them. After that manner ought a prince to maintain his subjects. Contrariwise ye shall see a prince so blinded, that he commandeth all to be burnt and wasted, that there may not so much as one grain of corn be left. Yea, but thereby the poor people are starved. There is no remedy, nothing must be spared, but all things must be borne down, to the intent I may reign like a conqueror. Needs must God be forgotten, when men proceed so far. We need not to go seek examples of threescore years hence, neither need we to hear our ancestors speak. For we have seen as much within these last twenty years, and not far hence. And the mischief not only continueth but also increaseth still. For why? they be the fruits of the contempt of God's word. So a Prince do shrive himself, and be assoiled and make a Cross upon his back, it is enough: He shall have Ceremonies enough. When he hath performed a sort of counterfeit services, he is quite and clean assoiled. But if a man should come and show him his duty by God's word: he cannot abide to hear of it. To be told what he oweth first unto God and then unto men, he can abide much less. To be told after what manner he ought to take wars in hand, and how he should hold himself within his bounds and lists, without attempting any further than God giveth him leave: he can no skill at all; it were a derogation to his majesty; it is enough for him to mock GOD with a sort of pelting trifles, as though he were to please a young baby. But let us on our side consider what is Lawful for us, and not meddle with those which provoke God's wrath and curse upon their heads after that fashion. And seeing that God hath rid us from so great confusions, let us yield him thanks, and not follow them any more, lest we provoke his vengeance to be the more horrible against us.  
Now, howsoever the world go, although we be private persons yet must we put this lesson in ure, of not making any waste, forsomuch as we know that our Lord hath appointed the earth to be as our foster mother. And seeing she openeth her bowels after that sort to sustain us; we must understand that it is all one as if God should reach us his hand and offer us the testimonies of his goodness. If we be of that mind; then will this doctrine avail us, not only in time of war, but also in time of peace. And would God that it were well regarded. But nowadays men are set altogether upon evil doing. Insomuch that although we have our ears beaten daily with such matters, yet we mind them not: whereof the examples are too evident. Yea and there are which had lever that their corn should be marred in their Garners, and be eaten with vermin, and rot where it lieth, rather than to sell it in time of need. For they could find in their hearts to hungerstarve the poor people. And is not that all one with cutting up the fruit trees? Behold, the corn is gathered in, and our Lord hath powered out his goodness and blessing to the end that the poor folk should be sustained. Now, it is hoardward up in Garners, and it is kept fast under lock and key, till it rise to so great a price that folk cry out for hunger, and are no longer able to abide it. And what becomes of the Corn in the mean while? It fosteth and rotteth. Indeed our Lord doth now and then mock them that thought themselves to have gained much, and show them that that is not the way to do it. But yet for all that, they to the utter most of their power do bury God's grace, as though they fought against the goodness and fatherly love which he uttered towards all the people. And in so doing they pervert the whole order of nature, as if they went to cut down and to destroy the fruitebearing trees. What is to be done then? Seeing that our Lord would have a certain humanity to be observed even among enemies: forasmuch as it behoveth us to live fellowlike together in peace and brotherly love: let us look that we endeavour to live in concord and friendship as much as in us lieth. And when God shall have bestowed his spiritual gifts upon us, (which are much preciouser than all the worldly things which we can receive) let us endeavour to make our neighbour's partners with us, and not through our malice disappoint them of the good which God doth unto them. For if we ought to behave ourselves with such discretion in the use of temporal benefits: what ought we to do in the spiritual blessings, which concern the salvation of our souls? Then let us learn not to stub up the fruitetrees. But rather seeing that God's word is the seed of life; let us endeavour to spread it abroad every where, that it may take good root. And that when it hath taken root, it may not bring forth a barren tree, but a tree that beareth good fruit. Thus ye see what we have to gather of this text, if we intend to profit ourselves duly thereby, yea even in such wise, that although we be not in wars, yet notwithstanding forasmuch as GOD hath chosen us for his people, he hath showed us here such a point of uprightness, as aught to continue with us all our life long.  
Now let us kneel down before the Majesty of our good God, with acknowledgement of our faults, praying him to make us feel them more and more, so as we may be the better settled in true repentance: and that therewithal we may mourn and mislike of ourselves when we see the infirmities that are in us, and pray our good GOD to vouchsafe to hold us in awe, that although we see the world nowadays to be utterly out of order, and ourselves horribly beset round about with all manner of stumblingblocks, yet we may be held still under his banner, to follow him whithersoever he listeth to call us, that by that means he may be glorified in us, and we also rightly glory in him for that we be his people, and he hath shouled us out to do him service. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, bringing back all poor ignorant people from the superstitions and idolatries wherein they are held: that so he may lead them to the knowledge of his truth: And that for this purpose it would please him etc.   

On Saturday the xxj. of December. 1555 The Cxx. Sermon which is the first upon the one and twentieth Chapter.  
WHen a body is found slain lying upon the ground in the Land which the Lord thy GOD giveth thee to possess, and it is not known who killed him:  
2 Then shall thine Elders and judges come forth, and measure the Towns that lie round about the slain man.  
3 And when they perceive which of the Towns is nearest to the slain man, then shall the Elders of that town take a young Hekfar from the drove, which hath not been laboured nor hath drawn in the yoke:  
4 And the Elders of that Town shall drive the young bullock down into a hard valley, which hath neither been ploughed nor sowed, and they shall strike off the bullock's neck there in the valley.  
5 Also the Priests the children of Levy shall come forth, for the Lord thy God hath chosen them to minister unto him, and to bless in the Lord's name: And at their word shall all cases and every plague be determined.  
6 And all the Elders of that town shall come to the dead man, and wash their hands over the bullock that is beheaded in the valley:  
7 And protest and say, Our hands have not shed this blood, neither have our eyes seen it.  
8 O Lord, be merciful to thy people Israel whom thou hast purchased, and lay not the guiltless blood among thy people Israel. And the manslaughter shallbe forgiven them.  
9 And so shalt thou take guiltless blood from among you: for thou shalt do that which is acceptable in the eyes of the Lord.  
I Have spoken of this Law already heretofore, and declared briefly what god meant in the ordaining of that Ceremony: namely that we should abhor the shedding of blood, and murders, and outrages. He had spoken heretofore of the law of arms. And now he addeth that the killing even of one man is a defiling of the whole country, unless the remedy be sought by praying unto God to forgive the fault, and by protesting that none of them is guilty thereof. We see then that men's lives are dear unto God, sith he will have so solemn a redress to be made of a murder committed, yea even when the doer thereof is not known, nor the truth can be found out. If a man had heene murdered, and the doer thereof known: then would not this ceremony have sufficed. For God commandeth the crime to be punished: and if a murderer be suffered to scape, the judges and all the people become guilty of the fact. But when it is unknown by whom a man is slain, than GOD thinketh it not enough for every man to protest for himself that he is neither party nor privy to the matter; but he will also that the town where the deed was done, or which was nearest to the place where the deed was done, should be examined for it. For we know that a partition of the towns & villages was made to every tribe. Insomuch that every City had the Country about it, and the towns and villages in it were called as it were the daughters of that City. Yet notwithstanding, in this case our Lord will have them to make a new survey and measuring of the distance of places again, and that the City which is found to be nearest to the dead body, shallbe at the charges to make a solemn sacrifice, whereat he will have the Elders, judges, and Priests, to be present. And he setteth down the Priests by name, as well for sacrificing as also because it was their Office to make the purgations: whensoever there befell any blot, so as the people were defiled before God; it was the duty of the Priests to make them clean again towards God. And that was the cause why that order was required in this case.  
And therefore Moses addeth, that God hath appointed them to serve him, and to bless in his name, and that it belongeth to them to judge of Leprosies and all other like things, and of all other kinds of uncleanness wherewith the people might be defiled. In attributing this office unto them, he declareth to what purpose their presence ought to serve in this act. Also there was prayer to be made, and the priests were enjoined thereunto. And because the whole order of them was a figure of our Lord jesus Christ: they blessed in God's name, as I have declared heretofore, and as I shall show somewhat more hereafter as I pass over it. And therefore our Lord appointed them to make the solemn prayer that is set down here. Now we see whereto this Law tended: Namely that our Lord hath showed how precious men's lives are unto him, that we on our part might be the more provoked to take him for our father. For what an unthankfulness is it, that God should have so great and so fatherly a care of us, of us I say which are but carrions: and yet notwithstanding that he should not be honoured of us as of his children, nor find any obedience at our hands? So then, forasmuch as we see our Lord vouchsafeth to have a regard of our life; let us be the more moved to honour him, and to yield him all reverence.  
Heerewithall it is showed us also, that we must maintain our neighbours as much as in us lieth, and abstain from all violence. For if murder be so hateful to GOD, that although the doer thereof be unknown, yet it behoved a solemn clearing thereof to be made: what will become of us if we spare not our neighbours? Is it not a setting of ourselves utterly against God? Here then is a bridle to restrain us from all violence and outrage, so as unless we will be hateful to our God, we must live in concord and brotherly love with all our neighbours. Now I have told you heretofore, that whereas murder is forbidden us, it is not meant thereby that we should but only forbear the drawing of our swords to slay men, but also that forasmuch as all they which hate their brethren even in secret, are murderers; we should beware to have our hearts as clean as our hands, and abstain from all hatred and enmity. Thus ye see what we have to remember in the second place of this Law which is set down here. For it is not enough for us to love our neighbours and not to have stepped out into any injury or violence: but we must also (to the uttermost of our power) be a let to the annoyance that is done to others. Indeed it is a great thing to be peaceable: but God requireth yet more of his children, namely that they should procure peace towards others. Therefore whensoever any man falls to quarreling or offereth wrong to his neighbour, let us look that we set ourselves against him as much as we can. I know that every man is not armed with the sword, neither may every of us take upon him to redress wrongs: but yet let us have an eye to that which GOD permitteth, so far as our duty will bear, and as occasion is ministered to deal: And therein we shall show ourselves not to consent to any outrage, but rather that we be willing to secure the innocent that is oppressed and wronged, whom let us look that we help to our power and ability. That is the third point which we have to gather upon this text.  
Moreover let us mark, that judges and Ministers of justice are warned here to do their duties. For it is not enough for them to protest that they have not supported nor favoured any evil: neither is it enough for them to be able to say, that they have yielded every man his right when they were complained unto: but they must also inquire diligently of misorders, and although no man speak to them or move them, yet must they of their own selves be vigilant in making search. And if they find any fault committed: they themselves must follow the suit of it. But this is ill observed of most judges. For they think themselves to be come to the full perfection of virtue, and that they be greatly to be commended, when they have not refused to give men the hearing. If a man that is grieved do come to complain to them, and they hear him and make countenance to help him: they think they have acquit themselves very well. But our Lord is not contented with that. Although then that the party which is hurt do hold his peace, and patiently put up the wrong: yet notwithstanding the judge or the Magistrate that is in office must not forbear to do his duty for all that. And therefore it is a fond allegation to say, there is no information, no man complains of it. Yea: but yet nevertheless the evil is committed, and God seethe it, and he hath commanded that it should be punished; he will have all misdeeds redressed, and that no liberty be given to the stronger to bear down the weaker. And shall the judge in the mean while hold his peace? Let us mark then, that God will not have the ministers of justice to wink at men's misdeeds: no not even though there be no informer, protector, advocate, attorney, or plaintiff to move them thereunto. For they be bound to punish crimes even of themselves, though no man prosecute any suit in Law. And what ought they then to do, when they be sued unto, and when the party that is misused cometh sorrowing and declaring his grief? If he be not heard, or if he be scorned for his complaining, or let alone, or peradventure so vexed that he is enforced to give over his right, and in the mean while the offender goeth unpunished: shall such treachery be excusable before God? Yet notwithstanding, we see oftentimes, that if a man which hath been wronged do come to demand justice; he shallbe trained on. In deed he shall not be driven away with a kudgell, it shall not be said unto him that he doth but lose his labour: but he shall be so driven off with shifts and delays, that the poor soul is sorry that ever he attempted any suit, and is feign to leave off to his great grief. That is the common course which is kept in executing of justice on the earth. But we see here that such persons as have so abused their authority, must come to account for it. For the heavenly judge will have them not only to hear men's complaints and to relieve them: but also to make inquisitions, and to search out matters to the very bottom, though it be not known that any fault is committed, or that any man is wronged, yea and even though no man open his mouth to complain. And when men have done the best they can, yet will he have them to offer Sacrifice, as though some blame lay upon the country itself, until forgiveness of the offence were desired.  
So then, let us learn on our part, that our Lord watcheth over us, so that although we be oppressed and have all the outrages in the world done unto us, yet our Lord ceaseth not to have a care of us. True it is (as I have said afore) that judges and Magistrates have here a good lesson, and that they ought to consider that they shall not scape the hands of the Heavenly judge, when they have been negligent in maintaining good men that are trodden under foot. If they pass not to defend them, they must make a reckoning for that lose dealing of theirs. For it is all one as if they themselves were confederate with them. And therefore we must understand, that seeing God hath such a care of those that are dead, it is much more of consequence, that our Lord beholding all things would we should resort boldly unto him for refuge, when we pine away in this world, suffering many troubles & vexations, though we speak never a word, ne find any defence or help at all among men, in how great extremity so ever we be. For although he show not himself by and by near at hand: yet must we not think that he hath turned his back upon us: for he marketh all the wrongs that are done unto us, and our tears (as it is said in the Psalm) shall come up before him. 
Psal. 56.7.  For David saith that the tears of the faithful are put up as it were into bottles, as men put up sweet waters into glasses, and ointments into viols. And so our Lord keepeth the treares of such as make their moan to him, and resort to him for refuge. He keepeth all those tears of theirs, to be revenged for them in time convenient. But we must pass yet further. For if God secure them that are departed; it is a token that we be not as the brute beasts. For (as is showed in S. Luke) he is not the God of the dead, 
Luk. 20.38.  but of the living. Therefore let us conclude, that when we be gone out of this world, we shall have a better life and be in the hand of God. Lo what a record of the immortal life here is uttered in the mark that God giveth us here, namely in that if a man be found murdered, solemn sacrifice must be made to cleanse the Land from the defiling whereto it was subject. For thereby he witnesseth that after our decease we live with him, and that we must not think ourselves to be utterly done away and come to nothing, when God taketh us out of this world; but rather that it is but a passage whereby to go into the second life which he promiseth us. Seeing that this was spoken in the Law, we ought the more to assure ourselves thereof nowadays. For we have the holy scripture more at large. We have the heavenly life showed unto us much more apparently in the new Testament, than it was showed to the fathers of old time before the coming of our Lord jesus Christ. And therefore we ought to be so much the more assured of it, and not be like the unbelievers, who quake when they hear death spoken of, as though all were fordone with them, and as though they should utterly perish. But we must understand, that when God gathereth us to him by death, we cease not to live still to himwardes. Although a man's body rot away, and become a Carrion like the bodies of brute beasts: yet is God a faithful keeper of our souls, so as they be preserved in his hand & by his power, wherein he giveth us hope of the last resurrection, in the which we shallbe wholly restored again. For whereas we be now corruptible, and tend to corruption by death▪ we shall then be clothed again with such a new nature, that the thing which is now corruptible and transitory in us, shall become new and uncorruptible, when we be renewed after the likeness of our Lord jesus Christ. Thus ye see what we have to remember yet further, in that God showeth himself to have such care of them that are dead.  
As touching the things that are spoken here concerning the priests, we need not as now to stand very long upon them: but it will suffice to speak a word or twain thereof. Moses saith that they were ordained to bless in God's name, that is to say, to make public prayers. True it is, that we at this day have the same office of making prayers in the name of the whole church, and that the people must say Amen, (as S. Paul saith in the xiiii. of the first Epistle to the Corinthians): but there was a special consideration of this matter in the tribe of Levy, & in the priests of the Law: namely, that they bore the figure of our Lord jesus Christ who is our advocate, and our mouth, as it were. Forasmuch then as it belongeth to our Lord jesus Christ to offer up our requests to God our father, because they can never be acceptable to God but for his sake, neither are we worthy to press unto God, except he lead us and make way and means for us: Therefore in the time of the Law, the priests blessed the people, that is to say, they made the public prayers for them. Again there is another thing, namely, that their blessing of the people was a witnessing of God's favour and love towards them. And that also belongeth to our Lord jesus Christ, howbeit that the same pertaineth not to himself alone, but also to all the preachers of the Gospel. When we preach God's mercy, the blessing of God is upon all them that hearken to us. For it is all one as if God himself came to declare his favour towards us, and that for as much as we be reconciled unto him, he intendeth to take us into his keeping. Seeing then that the doctrine of the Gospel importeth such things, we see that all the shepherds of the Christian Church, do bless the people. But this is not because they are figures of our Lord jesus Christ, but because of the charge that is committed unto them. They do indeed represent his person as his officers; but in the time of the Law, this was of force that the Priest during the continuance of those shadows, did after a sort supply the room of our Lord jesus Christ until he was come. That then was meant by blessing the people in the name of God, as we see our Lord jesus Christ himself hath declared. For he blessed his disciples by laying his hands upon them. 
Luk. 24.50. & Act. 1. 4●  Therefore let us resort to him as oft as we think upon our own cursedness: that is to say, forasmuch as we know ourselves worthy to be rejected of God, and to be as it were accursed, because there is nothing but utter wickedness in us: Let us flee to our Lord jesus Christ. For if God gave that remedy to his people under the Law, of being blessed by the priests who were but mortal men: shall we mistrust that our Lord jesus Christ hath not sufficient power to do away all our accursedness, so as God shall look favourable upon us, and receive us as his children? Then let us hardily give ear hereunto, and rest upon it with full trust. And when we be about to pray, let us assure ourselves that we have an advocate, who will make us to find favour. And let us not allege as the Papists do, I am not worthy to pray to God; but let us be sure that our Lord jesus Christ calleth us to him. Truth it is that we ought to perceive our own unworthiness: howbeit not to make us to range away when we pray unto God, or to cause us to seek long windlasses, as who should say, Such a Saint shall be mine advocate, or such a Sheesaint shall be my patroness: but to direct us to him which is given us of God his father, namely to our Lord jesus Christ. Thus much concerning the blessing.  
Now the serving of God imported the sacrifices and all the rest of the ceremonies. And at this day, they that are appointed ministers of God's word, have the administration of Sacraments, because it is an appurtenance to God's word and doctrine which they bring: but our Lord jesus is he that hath made the only and everlasting sacrifice whereupon we must rest. And herein we see the foolishness that is in the Popedom: for the Priests will needs counterfeit his sacrifice, saying thus: O behold the tribe of Levy was appointed to serve God. Yea, but we must consider what manner of Sacrifice God requireth and alloweth at this day. Will he have us to slay Bullocks, Sheep, Lambs, and such other things? No verily. But Saint Paul saith that the sacrifices which the shepherds of the Church must offer to God, 
Phil. ● 17. Rom. 15.16  are men's souls whom they win by the preaching of his word. Those do they dedicate unto God, and that is the service which he liketh of. This is a part of that service of God, which is spiritual. And therefore let us mark that we must let jesus Christ alone with that which the holy scripture reserveth unto him: Namely the offering up of himself once for all, 
Act. 13. 3●.  to purchase us everlasting forgiveness of all our sins, and the making of us clean and pure yet still before God. Now then, there remaineth nothing but this only, that we be confirmed in the power that is brought unto us by his death and passion. And how may that be? By the use of the sacraments. When we receive the Supper, we make not a new sacrifice, as the Papists were wont to do in that devilish abomination of their Mass: but we protest that God is at one with us, when we be grounded in the death and passion of his only son, and that we be partakers thereof: and our present receiving of the bread and wine that are given us, is all one as if we were fed with his body and blood as with meat and drink. Thus ye see how we ought to apply the things to our instruction, which are spoken here concerning the sacrifices that were to be offered to GOD by the priests of the Law.  
Now let us proceed with that which Moses addeth here. He saith that the Priests shall resort thither with the governors and judges of the City, and take a young Heckfar (or Bullock as they term it here;) and cut off the neck of it, yea and that in a valley (saith he) as in a secret place, and namely in a valley that is barren, and untilled, as in a desert place. This circumstance is set down to move the standers by to the more terror, when they saw the cutting off, of the Heckfars neck, and that they were come as into a secret place. For it is certain that God passed not for the blood of the Heckfar. 
1. Cor. 9.9.  Hath God a care of Oxen or kine (saith Saint Paul,) as though he regarded them? His speaking of them is for men's sakes. And therefore let us mark how God pointed out a valley, yea and a barren valley, to the end that they which were there present, should conceive a certain terror in themselves. Whereat? At the smiting off of the bullocks head, as who should say; Must we come to this desert place for such a matter? And what a thing is it then that a man which is shaped after the image of God should be slain, and that such a crime should be committed? Shall not the Sun, and and the Moon, and all the stars of the sky cry out for vengeance to God? Shall not the largeness of the earth frame an indictment as though it were written in paper or parchment? Thus ye see what we have to consider, in Gods appointing out of the place so with such circumstance.  
Now afterward followeth the protestation. Our hands have not done this deed, neither have our eyes seen it. When the judges & governors say, Our hands have not done this deed; they mean the whole people as well as themselves. For it is not enough that the rulers themselves be clear of the murder: but they speak in the name or behalf of the whole body of the people whom they represent. And hereby it appeareth, that if the Magistrates suffer any wickedness to lie lurking in any city or country, they themselves are guilty thereof, and it is as much before God, as if they had given their consents to the doing of it. Therefore let men mark well this saying, Our hands have not done this deed: namely that such as are in authority must answer for the whole body of the people, so far as lieth in them: that is to say, that wicked doings have not been suffered to nestle by their sloth and negligence: but that they have searched them out diligently, and done their duty in that behalf: otherwise it will be in vain for them to say, I was not the doer of the deed. No, but thou didst represent the whole people, thou wast put in commission by God's appointment, and therefore sith thou hast suffered lewdness to be committed within thy jurisdiction, it is at thy hand that God will require the account. And in very deed, we see how it is Gods will, not only in this place but also throughout the whole holy scripture, that when any trespass was committed in any tribe, the Elders should stand forth as it were to confess the people's offences in their persons. For inasmuch as they were set in authority and place of honour, it behoved them to know that their charge was so much the more hard and weighty. That is the point which is to be noted here.  
And he addeth Our eyes have not seen it. And hereby we may know (as I said afore) that it is not enough for us to have our hands clear: but it is required also that we should not be privy to any evil: For if we cloak it knowing of it, to whom is it to be imputed? Truly we may well wash our hands of it (as Pilate did) before men, 
Matt. 27.24  as who should say, I did it not, I am guiltless of it▪ but God admitteth no such mockery. Therefore whensoever we be examined or deposed upon any matter, let us not imagine that we shall scape scotfree before God because we have not done the actual deed: Fo● we must to the uttermost of our power find means that the mischief may be redressed, so as one man may not be trodden under foot, and another be bolstered and borne out, and consequently common robbery be suffered to reign disorderly among men; but that right and even dealing may be maintained among men: and let every man further the same on his own behalf. And as concerning judges and Magistrates, let them also learn to have eyes, that they play not the blin●kar●es and blindefolkes when evil is committed, ne think to escape when they can say, As for me, I have no such thing. Yes, but such as are in authority of justice, must know that God hath set them aloft as it were in a watchtower to discover things afar off. If the Magistrates themselves do set a watchman in a high tower, and he excuse himself saying, I saw nothing: will they hold him excused? No, For he was set there to look about him, and that was his charge. Even so our Lord ordaineth Magistrates to keep good watch. And if they notwithstanding do shut their eyes, and make as though they saw nothing at all: shall it serve to acquit them? What an excuse were that? Were it not too fond and trifling? So then, let us mark well, that Magistrates must open their eyes and be watchful, that they may see what their duty is. And if they will be taken for guiltless, they must look to it that they may be able to use this present protestation in truth, Our eyes have not seen it, neither have our hands done this deed.  
But yet besides this, Moses showeth that the city or town where a murder is committed, is not altogether clear of it, and therefore that they must be feign to crave pardon at God's hand. Surely this seemeth to be with the extremest. What? Seeing we have not consented to the evil, but would have punished it, if it had been done in our presence, and we protest that we ourselves did not the deed, neither do we know the doer of the deed that we might punish him: ought not God to be contented with all this? Nay, there is yet a further thing, namely that the committing of such a fault, is as a defiling of the whole country, and a warning given us of God to look narrowlyer to ourselves. True it is that he will not take us for murderers: but yet for all that, his suffering of such an offence to be committed, is as though he should show us with his finger, that he is gone from us. For when God blesseth a country, he preserveth it from all defilement. And the falling out of any defilement, is as a turning of God's back upon us, as if he should say, I have no more care of you, I let you alone, I give you over. The nation therefore that perceiveth God to give any sign of his displeasure, have good cause to humble themselves. And that is the cause why he commanded the judges and governors of the city where a murder was committed, to think earnestly upon it, as if they should say, Lord have pity upon thy people Israel, and take away this guiltless blood from among us, and let not this deed be imputed unto us.  
Now if it be so, and that there be no remedy to be found but only to flee to God's mercy, and to crave forgiveness not only for the fault, but also because men ought to feel that he is angry with the whole City: What is to be done when the misdeed is apparent? Ought not men much more to make supplication to God, and to flee to his mercy, at leastwise if they were well advised? Yes; but we see what hardness or rather blockishness is nowadays in most men, yea and well near in all men. For when a misdeed is committed, who is he that regardeth it? True it is that if an outrageous wickedness be committed, men will perchance say, he is a wicked man. But they consider not that God warneth all folks generally to say every man in himself. Alas how happeneth it that such an enormity is committed among us, that all of us should be defiled with it before GOD? For that this is come to pass and we never witted it, is a token that we have evil profited in God's word. For we think not that his giving of such examples unto us, is for our instruction. But although we sleep, yet doth not GOD cease to do his office. We hear what he saith when there is no justice nor upright dealing in a city. They be princes of Sodom, they be thieves and murderers. 
Esa. 6. ●0.  He saith this to judges. Not for that they had cut men's throats that were traveling: No; but because they had not maintained the good and guiltless. Therefore he saith, Behold, it is a city of blood. The very city of jerusalem itself, which God had chosen to be his royal palace and Temple, is called a city of blood and a den of thieves. And why? Because many outrages and disorders were there committed, and many poor souls were trodden under foot without succour, and justice was become as an open robbery. So then, let us learn to resort to our God when any offence is committed, and let every of us think with himself, Alas, our Lord doth us to understand that he is angry with us, in that such things are happened, and that such enormities are committed among us. And therefore let every of us crave pardon of them, and also think thus with ourselves: Of whom is it long that I am not like one of them, but only of Gods preserving of me? And let us also beware for the time to come. Thus ye see in effect what we have to bear in mind, as in the respect of the things that are spoken here concerning murder.  
There was also the striking off of the Hekfers head, to make men the more afraid: as who should say, that the beholding of a poor beast slain after that sort, doth move men the more. And what is to be said then of a man, which is shaped after the image of God? We see then, how our Lord meant to teach the Elders and judges that were present at the sacrifice, that they might the better learn the horribleness of all murders. For if we be afraid of a beast: it is good reason that we should be touched much more to the quick without all comparison, for a humane creature. As touching the washing of their hands, it is added to do the people to understand, that they were after a sort defiled, or rather that they should declare both before the Angels and before all creatures, that they might wash themselves from it. And this served for the time of the ceremonies of the Law. But we must understand that it was not our lords meaning to foade his people by such signs in counterfeiting and hypocrisy. What gained Pilate by his washing of his hands? Was he cleared from the death of jesus Christ? No, that washing of his was a token of his defiling. Wherefore washed he his hands, but because he knew himself guilty of the death of jesus Christ? Whereof he thought to clear himself by a drop of water: and that was too great a dallying with God. And that is the cause why I said that his washing engraved his sin the deeper before GOD, and made him the more unexcusable. And therefore had the people come dissemblingly to wash their hands; it had been but a further charging of themselves, and a making of themselves the more faulty. But Gods will was that the Elders should use such ceremonies, to do us the better to understand, that we be fleshly, and consider not our sins unless they be as it were pointed out with the finger. We conceive not God's wrath, except we have some sign of it before us. God then meant to declare, that when there is any such offence, we be defiled, so as there is nothing but filthiness in us, but God misliketh of us, & we cannot press unto him without provoking him to wrath. Mark that for one point.  
And therewithal he meant to show us, how we ought to apply our endeavour to cleanness. And this cleanness is not compassed with corruptible water; but it must be first in our consciences, and afterwards in all our members. Wherefore let us learn to look to it, 
Esa. 1.15.  that our hands be not bloody, as the Prophet Esay termeth the hands of those which did wrong to their neighbours: and let not our feet run after blood, neither let our members be defiled, nor made instruments of unrighteousness, as Saint Paul speaketh of them in the sixth to the Romans. When we endeavour after that sort to keep ourselves undefiled to Godward; then do we observe the washing that was under the Law, to retain the truth and substance thereof. And at this day whereas we have baptism, the water betokeneth the like; not that it is sufficient of itself, nor that it is of force to wash away our sins, for what should then become of our Lord jesus Christ's blood? It were too gross a blasphemy for a man to put his trust in a visible sign: we must lift up our minds higher. In like case is it with the lords supper; Insomuch that when we come to the table of our Lord jesus Christ, if we think to find our soule-health in a bit of bread or in a drop of wine; we be very brutish, and there is neither reason nor understanding in us. But when we be led further, so as by eating of the bread we conceive that Christ is our very sustenance, and that although we be spiritually dead in ourselves, yet we cease not to live in him: then doth the sacrament turn to our benefit. And to that use must we apply the doctrine that is set down here.  
And for a conclusion let us mark further, that although the men that are murdered doe●no more speak unto us, because they be dead: yet the blood of them crieth out for vengeance against us. See we not what proceeded from the blood of Abel? He needed no man of law to plead his case: for his very blood cried unto God as is reported thereof. Whereby we be done to understand, that although the parties whom we have misused do forgive us, yet will God ever be a judge to us, until we have acknowledged our faults, and endeavour to amend them. Insomuch that although his wrath appear not towards us, & that our wrong dealing have lain long concealed, so as it seem to be stark dead & quite forgotten: yet notwithstanding, the remembrance thereof is always fresh before God. Let us consider this, and let every of us in true repentance rebuke himself and amend his misdoings, endeavouring to live quietly & without doing any harm. And for the doing thereof, let us think upon the outcry whereof the Apostle speaketh in the Epistle to the hebrews, saying that the blood of our Lord jesus Christ crieth much better than did the blood of Abel. 
Heb. 12.25.  Not to ask vengeance of God against us, so we receive him in such wise as our sins be washed & cleansed away. For to that purpose was that holy blood of his shed. True it is that the blood of our Lord jesus Christ shall cry out for vengeance against all the faithless and froward sort, & against such as have refused the doctrine of the Gospel & trodden it under foot, & made a scorn of it, & all profane folk; for all such shall be guilty of the bloodshed of our Lord jesus Christ. But when we receive his blood by faith, & know that it ought to serve us as a purgation to make us righteous and innocent before God: let us assure ourselves that the same blood hath his cry. And in deed we see how the Gospel soundeth and ringeth in our ears to the intent we should know the virtue of the blood of our Lord jesus Christ. For it is no dead thing: but it is ever fresh, as the Apostle speaketh of it in another place. 
Heb. 10.20.  Yea & it is so fresh that it hath his lively force continually, to reconcile us unto God. Therefore let us rightly weigh this inestimable benefit, & receive the peace of the Gospel, whereby God witnesseth unto us, that he admitteth the blood of his son for our washing, that we may appear before his majesty with full hope.  
Now let us cast ourselves down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them more and more. Yea and let us confess, not only the faults which we know by ourselves, and which we perceive, & whereof we ought to be ashamed before men: but also our ignorances & our secret sins whereof we be now guilty. And forasmuch as we know how there be many vices and infirmities in us, let us mourn for them before God, and let it make us to proceed more and more in true repentance. And in the mean while let us not continue wilful; but let us take courage to turn unto him; and let us not look to have a bullock or a brute beast to answer for us nowadays, as though the blood thereof should serve us for a sacrifice: but let us resort to our Lord jesus Christ, that seeing he hath offered up the only and everlasting sacrifice, in his death and passion once for all, to set us free from all our debts, and that he calleth us daily unto him by his Gospel: we seek not any other mean to serve God withal, but proceed in all pureness under his hand & guiding. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Wednesday the xxv. of December. 1555. The Cxxi. Sermon which is the second upon the one and twentieth Chapter.  
10 When thou goest to battle against thine enemies, and the Lord thy God hath given them into thy hand, and thou hast led them into captivity:  
11 Than if thou see a woman among the prisoners that is fair to look upon, and thou fall in love with her, and canst find in thy heart to take her to thy wife:  
12 Thou shalt carry her home to thine house, and there she shall shave her head and pair her nails:  
13 And thou shalt strip her out of the apparel wherein she was taken prisoner, and keep her close in thine house, and let her bewail her father and her mother by the space of a month. And after this thou shalt go in unto her, and so be married unto her, and she shallbe thy wife.  
14 And if it fall out that she like thee not, thou shalt let her go where she listeth: but thou mayst not sell her for money, nor make merchandise of her, because thou hast humbled her.  
HAd the jews held themselves within the rule which God gave them, they should rather have taken them wives of their own tribes, that they might not in any wise have intermingled themselves with the idolaters. But forasmuch as men's lusts can hardly be bridled. God granteth here a toleration, that when a man which hath taken a heathen woman prisoner by the law of arms, and is minded to take her to his wife: ere he so do, he shall cause her to mourn for her father and her mother, as though they were dead, to the intent she may forget both her country & kindred whereof she came, as though she were made new again, and graffed into the body of the people of Israel.  
Therefore let us mark that in this text GOD meant to restrain the lusts of such as had no hold of themselves in the time of war, but would needs take strange women, that had served idols afore. Now the mean was (as I have said afore) that the women should be as it were changed, so as they might no more remember their former life. And that is the cause why he saith that they should shave their heads, and par● their nails. Some translate it, and make their nails, (for so is it word for word,) that is to say, let them grow that they might become great, to disfigure them. And they think that by that means God meant to bring their husbands in misliking of them. But it is clean contrary. For like as in French, they say commonly to make hear, and to make a beard, [when they mean the powling or rounding of the hair, and the shaving, clipping, or trimming of the beard:] so do the Hebrews use the selfsame phrase of speech. And Gods appointing of this ceremony to be used, was to take away all uncleanness: as who should say▪ that if it were possible for them to scrape off their very skins, they should do it, to the intent they might no more be the same that they were before, but rather utterly renounce their own by rthright, & become jews to serve the god which gave his law by the hand of Moses. To the same end also tended the sorrow which they were to make in mourning for their fathers and mothers. Thus we see now to what end this Law was given.  
Now remaineth to gather the instruction that is contained therein. For we see what liberty men take. When they have any worldly prosperity, than their lusts increase and boil more and more, so as they cannot easily be quieted. When men have taken a City, or made any conquest, they cannot stay themselves from taking too much scope. If the jews had tarried quietly at home in their own houses, and every man followed God's ordinance in taking a wife of his own kindred; (not the brother the Sister, for that was forbidden by the Law: but I mean of the line of Abraham, which was the lineage that God had chosen out of the whole world): they had been preserved from defiling themselves with the Infidels. For it was a kind of defilement when a jew married a Heathenwoman, which had been nuzzled in superstition all her life long. They should not then have ranged abroad. But had they once any war, and that God gave them the victory over any people, than their licentiousness braced out beyond his bounds. Whereby we see how it is not always for our profit, that our Lord should give us too much advantage. For if we grow too strong: our headiness becometh untolerable. If we think ourselves able to make our part good: by and by we set up our bristles & our combs, as the common saying is: and it is seen by experience. Therefore if God deal not with us after our own liking, let us assure ourselves that his humbling of us is for our benefit, to the end we should always continue in some sobriety and mildness. Yea and even when he increaseth us, we must learn to humble ourselves willingly. For whensoever we advance ourselves our pride shall ever be punished & beaten down. And if we be stiff-necked, God must needs strike upon us with main blows. Such as submit themselves of their own good will, and pass not their bounds, are comforted of God. But as for those which will needs win him by stoutness; they must needs feel his hand the sorer and heavier upon their heads.  
The thing then which we have to note in the first place, is the men abuse Gods blessings & gracious gifts. Insomuch that if he send them worldly prosperity, they take occasion to glory too much therein, hardening their hearts and following their lusts so licentiously, as though (to their seeming) all things were lawful for them. We see it too much: so that if men have obtained a victory, they bear themselves in hand that they may use all manner of pillage & ravishing, so as nothing is spared. When we have any superiority above others; at what point be we? We could find in our hearts to make them our underlings, & to set our feet upon their throats. Sith we see it is so, let us understand that our Lord hath good cause to hold us at a low stay, to the end he may the better weald us, and make us to bear his yoke quietly. And therefore let such as have any worldly prosperity, look well to themselves, that they be not puffed up with too much pride, knowing for a certainty that our nature is disposed thereunto, and that it swayeth too much that way. Wherefore let every man suspect himself in the time of prosperity, and be well advised to hold himself within the bounds of modesty.  
And now we have to treat of marriage: & to show why our Lord did so straightly will and command the jews, that they should not marry with the heathen & infidels. 
Deut. 17.17. & 2. Cor. 6.14.  S. Paul not without cause likeneth our matches in marriage to yokes. For like as when a couple of Oxen are yoked together, if the one go, the other must needs follow; & if the one draw awry, the other cannot but sway aside too: even so fareth it in the familiarity between man & man. True it is that we may be conversant among the heathen, without matching with them: for else (as saith S. Paul) we should be feign to get us out of the world, 
1. Cor. 5.10.  if we would come in company of none but good men & Gods children. But there are means to traffic man with man, & yet that must be done but in manner of wayfaring. He that buyeth of a man, would not inquire of his good behaviour, except he feared that he should be deceived by him: Only he buyeth his ware & goes his way, & yet for all that he is not in any covenant with him with whom he bargained. But if he once enter into familiar conversation, and fall to eating and drinking with him; and there groweth such acquaintance betwixt them, that they live commonly together: then becometh it a yoke saith S. Paul. Now we know that marriage is the holiest kind of company in all the world: insomuch that a man shall leave both father and mother to keep company with his wife. 
Gen. 2.21. & Matt. 19.5.  Therefore it is unpossible for a man to contract marriage, without coupling himself with his wife, so as each be made privy to others mind, will, and purpose in all things. For we see what hath happened; how the parties that have given themselves over in that wise, have in the end been utterly marred, & God did as it were cut them off from his people, so as they became as rotten members, 
Numb. 25.1 & 31.15.  and all through the counsel of Balaam. For when he saw that God opened not his mouth to curse the Israelites, but rather that when as he had conspired to utter curses, he was enforced to speak the clean contrary: for his last shift he gave counsel, that they should let the jews enter communication with the heathen women, that they might deceive the jews hearts, & corrupt them with Idolatry, whereby they should provoke God's vengeance against them, & that should turn to their confusion. Nay if there were no more but Solomon, 
1. Kings. 11.  his example were enough to make their hair stand up upon their heads, which did well consider whereinto he fell. Surely he was an excellent man: It was God's will to set him forth as a lookingglasse, or as a peerless pearl, & he was endued with so excellent wisdom, that all men wondered at him, yea & he was even a Prophet of God. Yet for all this, the heathen women deceived his hart, insomuch that he suffered idolatry to have full scope, & to reign in the country which GOD had reserved & dedicated to himself, so that he builded Temples unto idols. When we see that such a man (who was an Angel of heaven) did fall down to hell, & that God gave him over to a wicked mind; by means whereof he became so beastly that he overthrew the service & religion of God: how shall they do which are far off from profiting so much as he? So then we see it is not without cause that God so streitely forbade the jews to take wives of foreign nations, & specially of the country of Chanaan. But generally his meaning was, that they should not match themselves with idolaters. For why? It is a making of an entry & an opening of a gap to Satan that he may put all to havoc, & bring all things to disorder & confusion. God therefore meant to prevent that. True it is that at this day now that the Gospel hath been preached over all the world, there is neither Gentile nor jew any more: we have no more any such distinction as was under the Law. 
Gal. 3.28.  For the separation wall (saith S. Paul) is broken down, so as we must now link together in brotherly concord, 
Eph. 2.14.  forasmuch as God will be called upon of all nations, & that all men should call him father: and therefore we must knit ourselves together. Yea, but there are which separat themselves through unbelief, & will not be of the body of the Church, but refuse the God which is declared to us by jesus Christ, & will not be partakers of the adoption which he offereth to all men both great & small. Unto such we must not cleave, at leastwise if we intent not to alienate ourselves from God & from the way of salvation. Whosoever then matcheth himself wittingly & wilfully with the unbelievers: doth as much as in him lieth to banish himself from the kingdom of God. And for that cause doth S. Paul use this exhortation, that we should not bear the yoke with unbelievers, telling us that the things which were spoken in old time to the jews, belong also unto us, so as it behoveth us to flee far from all superstition, & from all such as entangle us therein. And why? For we not only bear the material vessels of the lords Temple, but also are his very Temples wherein he dwelleth by his holy spirit: 
1. Cor. 6.19 20.  and therefore we must offer both our bodies and souls in sacrifice to him, that we may be wholly dedicated unto him. For seeing he hath chosen us to be his children, ought we not to be cleansed from all corruption both of body & mind, as hath been declared?  
Seeing it is so then, let us learn that when a man is to marry, he must (as near as he can) choose him such a wife as may further him in the serving of God purely. For why? We be frail enough of ourselves, without being corrupted of other folks. And if a man be in a good way, and be never so well minded and desirous to do well: he shall soon be marred by evil company. And the world sees it. If a man do but fall to drinking with a lewd fellow or a naughtipacke: he is in danger to turn back and to become every day worse than other; so that ye would wonder to see him become a very devil. Now if a little tippling do this; what will ensue when a man shall be feign to keep company with his wife as long as they live? Truly it is a manifest tempting of God, when a man throws himself headlong down after that fashion, and stoppeth his eyes at the taking of a wife, having no regard of his choice that he might be helped by her, so as they might behave themselves holily & according to Gods will with one common consent. That (I tell you) is a point which it behoveth us to mark well. And what is the cause that nowadays so many marriages come to ill end, but that men have not an eye to God, but men's minds are set upon their lusts and pleasure, or else they seek for wealth? God then is not accounted of, & therefore he is feign to revenge such contempt, and so doth he as experience showeth. So much the more ought we to mark well how it is said in this text, that if a man will marry a strange woman, (that is to say an Infidel) which hath not been brought up in the fear of God, nor been instructed in his word,) he must look that she be clean changed, before he ever come at her. For a wife is as a deadly poison, unless she have first forsaken her former conversation, and professed to live thenceforth to Godward, and to stick purely to his word, & have put her old bringing up quite out of her mind, yea & even cast her slough as they say.  
And furthermore, whereas it is said here, that the woman must shave her head, pare her nails, put away her [old] apparel, and mourn as though she had foregone her father and mother: in deed those ceremonies served for the jews, and we be not to use those figures nowadays. But yet must we have an eye whereunto the same tended: namely that the women (as I have said afore) should be as it were changed, the they might be brought into the body of God's Church. This is a ground therefore, that when a man intendeth to take a wife, he must look that she be reform aforehand & that she know God & his word, so as she join herself thereto, & be ready to give over all idolatry. Until a woman be at that point, it is not lawful for a Christian man to take her to his wife. And if he take her before, and grant him the grace to reclaim her afterward; yet must he understand that he hath done amiss. And look what is said of men, concerneth women likewise. For as women have their enticements to allure the hearts of men: so men may easily tempt women to turn them from the right way of salvation, and to overthrow them as the world seethe. And therefore when a woman doth of her own will go take a husband that is a despiser of God, a wicked and looseliver, allawlesse person, a drunkard or a swearer: it is all one as if she forsook God, and banished herself out of his Church, and she deserveth to have all manner of cursedness to light upon her head.  
And where as this told us concerning wedlock; let us understand it likewise of all other things that may thrust us out of our way: and let us learn to be conversant with such companions, that we may ever be edified still to the better. For we have need of such folk as may amend us, because that every of us is frail of himself. And therefore let us seek to match ourselves with such as have the fear of God, and lead a holy & honest life: & let us shun such as go about to entangle us in their abominations. When we see a malicious and froward person, a despiser of God, or a lusty Gallant that passeth not to be an offence to all men: let us esteem him as a plague, and let us utterly eschew him. For why? whosoever comes nigh him, shall surely be infected by him out of hand. And that is apparent. So then, let us bear well in mind, that here our Lord intended to show, that we must haunt such company as is fit to teach us to do well, and that on the contrary part, we must shun all occasions of evil, because of the infirmity that is in us, and we need not much to turn us away from weldooing.  
Also it is to be noted, that seeing God hath ordained so many ceremonies for the women which were to renounce their own kindred: therein he meant to do us to wit, that we must forget our own nature, if we will serve him purely and as he commandeth us. Therefore when we have had any wicked training, and have been nuzzled in any evil custom; it is not enough for us to be told that such a thing is evil. For although we see it is so, and have it thoroughly proved unto us: yet do we not cease to be stained with it still. It is so deeply rooted in us, as it cannot be plucked up at the first dash. And this aught to be thoroughly known unto us, that when a man hath been naughtily brought up from his childhood, and hath dwelled in a house of disorder till he come to twenty years of age: although he take pains all the time of his life after, to forget the corruptions which he had seen, and wherewith he had been embrewed before: yet can he never bring it to pass, but that he shall always retain still some spot or blemish. And hereby we see how gracious God is to such as are so well brought up, that they have seen none other but good and honest examples, whereby they have learned to serve God and to honour him. It is an inestimable privilege, when God granteth us to have such bringing up: and unhappy be they which abuse it. And this aught to be so much the greater provocation to fathers and mothers to nurture well their children, and to take pains in the good bringing of them up, because there is such corruption in men, that when they have once been embrewed and infected with vices, they can hardly refrain them with great pain. This then is that which in effect we have to remember upon this text, to the end that all men should be vigilant in bringing up their children in true religion and virtue.  
Again, on the other side let children on their part be well aware that they disappoint not the grace of God, but rather that they make it available, that by their good bringing up, they may far the better all their life after. Also fathers and mothers must take good heed, that they suffer not their children to run at rovers: for we see how it is enough to mar them out of hand, and to bring the poor soul to utter undoing. Specially when we ourselves have been evil brought up, that is to say evil taught; let us do the best we can to weed out the infections that are in us. And let us not think it an easy thing to do, so as we should need no more but to shake our ears at it, as a number do, who when they have played the naughty packs, think themselves to be the best reformed men in the world, so long as they rush not out into all extremities, when yet notwithstanding they fail not to retain still some part of their former corruptions, and all the world may see still the marks of their evil bringing up in them. For why? They consider not how hard it is for a man to reform himself, which hath been naughtily brought up. And above all things, let this be observed in religion. For as for those that have been brought up in popery, I mean which have been nuzzled in it, that is to say, made beasts, (for one of the holiest points of doctrine that is taught and esteemed of among the Papists, is that men should be without wit and without reason, and not discern any thing themselves, but rather suffer themselves to be led by the noses like brute beasts;) when, I say they have been nuzzled in such ignorance, although they come afterward to the pureness of the Gospel, yet notwithstanding they keep still some dregs, unless they take marvelous great pain to rid away all their former corruption, as every of us findeth by experience in himself.  
True it is that many silly souls perceive it not in themselves. For when it is told them that the Mass is an abomination, that diverse things in it are of Satan's devysing, & that they must hold themselves to God's word: very well say they, all is one to me, I will forbear the Mass, and shrift, and all the things that I have seen in times past, I give them over. And why? Because they be no longer in use. Therefore they be now laid asleep. But if an altar were set up again, a man could not so soon turn his hand, but they would by & by be gadding to Mass, as fast as they flock now to Sermons. And their coming to sermons is not to be edified; but rather the word of God serves to condemn them, and to make them unexcusable. And as for such, they wot not what it is to fight against popish superstitions. But such as are well wakened and touched to the quick with the fear of God, when they examine themselves, will think thus: Go to, I have yet still this smatch of my wicked bringing up in my childhood remaining in me. A man which is duly touched with the fear of God, and desirous to profit in God's word, shall find at ten or twenty years end that there remaineth still some root thereof behind, and must be fain to fight against it. Every man sees this in his own case. For look how much one man hath been deeper plunged than another in those curled meetings or assemblies, so much the more nourishment of them doth he retain still ever after. In so much that even those which have profited best in God's school, if they have once been drowned in these Munkeries, or in the hellish dungeons of Popery, do feel in themselves I wot not what dregs thereof remaining in them ever after. And our Lord holdeth them down, and by means thereof giveth them as it were a Whetstone to sharpen them to the encounter, that they may the better know their own vices, and be the fit to teach others. But howsoever the case stand, we may well assure ourselves that we shall not by and by have rooted out the corruptions which we have received by our evil bringing up in our childhood. And that is it which our Lord meant by the figure which he setteth down here, namely, that the women must shave off their hair, pare their nails, put away their accustomed apparel, and be quite and clean changed, if they will dwell among the people of God: so as they must after a sort be made new again, and have utterly renounced their own kindred. We see now how such as have been trained up in evil, and plunged in superstition, must fight all their life long against their vices, that they may reclaim themselves fully unto God.  
But we must go yet one step further, and put the thing in ure which is said in the five-and fortieth Psalm, agreeing unto that which is said here: Harken my daughter, forget thine own people, and thy kindred, and thy father's house. There it is spoken concerning salomon's wife: but under that figure it is showed unto us how Gods Church is married spiritually to our Lord jesus Christ: namely upon condition that she forget her father and her kindred, and all her former trade of life, and all the customs of her country. And I told you that this text concerneth the things that are contained here. For why? She was a woman of a strange country, and had been an idolater all the time of her life: and therefore it was said unto her that she must forget all the time past, and put her bringing up out of her remembrance, to the end she might dedicate herself to GOD, and then the king would love her beauty. As if it were said, that king Solomon ought not to take any pleasure in his wife, nor have any delight or liking in her, until she had protested herself to be desirous to be wholly united to God's people, and had separated herself from all the abominations of Egypt. And I have told you, that herein we have a general rule for all men, of what kindred or country so ever we be. For why? It is the son of God that is our true Solomon, who contracteth holy wedlock with his Church, and will have us to be as a wife unto him. And to the same end serveth the preaching of the Gospel, as sayeth Saint Paul in the eleventh Chapter of the second Epistle to the Corinthians. I must marry you (sayeth he) as chaste virgins unto jesus Christ. And therefore let us mark, that whensoever the Gospel is preached unto us, it is all one as if Christ wooed us to marry with him, after the same manner that men sue unto women when they would match with them in wedlock. And so our Lord thinks it not enough to take us as his soldiers and servants: but he will also have us to be incorporated into him, and to be as near unto him as the wife is to her husband. But upon what condition? So long as we continue in our own nature, we cannot be joined unto him, neither can he take any pleasure in us: and therefore we must forget our own stock, & our kinsfolks; that is to say, we must become new creatures. For what have we so long as we hold of our father Adam, or any thing at all that is of man? what have we (say I) but utter frowardness? Wherefore let us mark well, that this figure must serve us for an instruction at this day: namely, that whereas under the law, our Lord willed heathen women to pair their nails, to shave off the hair of their heads, & to put away their former apparel & attire; it is all one as if he showed us in a lively picture, that we cannot be of the body of his Church, nor of the household of faith, nor admitted into his favour, except we be stripped out of our accustomed apparel, that is to say, except we forsake our old manners & trade of life, and be so changed, as we may show openly that our desire is not to be wedded any more to ourselves, but to be governed by him, & to forsake all that we have of our own nature, & all that ever we have learned by evil custom. Now we see how beneficial this lesson is for us, & that God spoke it not for the jews only, but that he meant to give us also a profitable instruction if we can skill to put it well in ure.  
Now whereas it is said, that the woman shall bewail her father and her mother: it is not meant that women should be sorry to come to live after God's word: but here our Lord hath done us to understand that the natural affections cannot be mortified at the first chop, without some striving against them, as we see too much by experience: insomuch that even after a man hath been trained up in God's word, although he be desirous to behave himself as becometh him; yet shall he find great gaynstryving and contrarieties in himself, so as he must be feign to enforce himself. And it is not for one day, but for all our life long, that our lusts and fleshly affections strive against God's spirit which dwelleth in us and stirreth us up and provoketh us unto good. Wherefore let us mark that whereas our Lord speaketh here of sorrowing, it is all one as if he had said, that although a woman mourn for her kindred and be grieved with her sinful and corrupt affections: yet notwithstanding, her lamenting must be after such a sort, that in the end she thrust them under foot and forget them. And hereby we have to note, that our serving of God, must not be alonely when things fall out after our liking and after our hearts desire, so as we be nothing pinched in the doing thereof; but also even when we be vexed and stung with our wicked lusts; In so much that although it be hard for us to frame ourselves to the obeying of God's commandments, and we feel it as a bitter medicine: yet must we not therefore be out of heart. For it is much better for us to weep in sorrowing for our sins and offences, and to forsake them; than to be merry and to laugh, and in the mean while to have this threat sounding in our ears, that our laughter shallbe turned into weeping and gnashing of teeth. 
〈◊〉. ●. 12.   
And therefore let us mark well, that herein our Lord meant to put us still in mind, that whatsoever infirmities be in us, yet must they not make our hearts to quail, but we must still so enforce ourselves to amendment, as we may always go on forward, howsoever we far. And if Satan cast stops in our ways, to make us retire or turn head; we must thrust them back, and strain ourselves to overcome them. Although then that we be driven to mourn as though we bewailed our kinsfolks and friends; yet must we still hold out in renouncing worldly things, that we may give over ourselves unto our GOD, and that Christ may have the possession of us quietly, and we faithfully keep the promise of the sacred & spiritual marriage which he contracteth with us by the Gospel.  
And it is said, that this must be done by the space of a month, during which time the man shall keep her in his house without touching her, yea, or without coming at her. Hereby we see, that (as was said at the beginning) God in this place did somewhat bear and dispense with the jews, because they were too greatly given to their own likings: howbeit that was but with a moderation. And thereby we be taught (as I have touched already at the beginning) to eschew the occasions that might deceive us by their enticements. For we can no sooner open our eyes, but Satan hath some mean or other to dasle them in such sort, that he will draw them to him by and by. And he hath his snares so laid aforehand, that we shallbe caught ere we be aware. What will become of us then, when we seek occasions afar off? We had need to betake ourselves to God both early and late, as the holy Ghost● himself doth us to understand where he● sayeth [in our behalf:] Lord, 
Psal. 119.31. Psal. 141.3.  turn away mine eyes from all temptations. As much is said of our ears and of all our other senses. For all of them are but as messengers of lechery and lewdness, unless our Lord put to his hand, and rule us by his holy spirit. Therefore let us learn to shun the temptations that might serve to entice us to further naughtiness; and let us so eschew them, as GOD may quietly have the fruition of us. And when soever any temptation happeneth unto us, let us seek to cut it off out of hand, and not to feed it: neither let us be too hasty to follow our own likings, which is the last point that we have to mark here.  
To conclude, whereas it is said, that the woman whom a man intendeth to marry, must be kep● close by him at home in his house, a whole month before he come near her: therein our Lord hath showed us a remedy that is more than requisite and needful for all such as have so hot and heady lusts. We see that when any lust is once entered into a man's heart, it setteth him on fire at the first brunt, and carrieth him away after such a sort, as he can take no rest. In respect whereof our Lord giveth men here a bridle, telling them that he which will take a wife after that manner, shall not go in unto her, until he have first given her a months respite to mourn and to forsake her own native people.  
True it is (as I have said afore) that this ceremony continueth not now any longer as in respect of the use thereof, but yet it must serve us still for our learning: That is to wit, that for as much as the devil driveth us after our lusts, and that as soon as any toy takes us in the head, by and by we run gadding after it, so as we break all bonds and bridles; we must consider thus with ourselves: But yet must thou bridle thyself in this case spite of thy teeth; and if thou be'st a wood beast, thou must be subdued by strong hand to the obeying of thy GOD. After that manner ought every man to fight against himself, and we should put this lesson in practice daily. For when so ever we be tempted to evil, if we endeavour not to reprove ourselves, we be overcome immediately, and the devil having once caught hold, will not let us go again, for he hath seized upon the prey that is his own already.  
But if we through God's grace, and by the power of his holy Spirit, do strive to beat back temptations, and take pleasure in minding the things that God commandeth us; and whereas Satan seeketh to surprise us, and endeavoureth to make us turn our backs to all good doctrine and admonitions, we on the other side conclude with ourselves, saying, Now must I gather my wits to me and bethink me of that which I have learned, and whereunto God calleth me: If we (I say) take such advisement to subdue our lusts: Satan shallbe overcome, and our Lord willbe so gracious unto us as to turn the evil into good, and to enable us to use his benefits in such wise, as they shall not be marred by our taking of any inordinate liberty. The thing then which we have to remember yet further upon this text, is that although Moses speak here of none but women; yet we must apply the doctrine to all other temptations which befall us, that we be not won by them at the first brunt, but that we behave ourselves so stayedly, as God may in the end reign over us, and we not attempt any thing which is not permitted us by his word.  
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us so to feel them, that being sorry for them we may be so cast down and grieved in ourselves, as we may be ready to renounce all that ever is of the world and of our own nature, and to give over and consecrate ourselves more and more to him that hath called us to this state, that we be a holy people to him, according to his adopting of us by jesus Christ, the members of whose body he would have us to be. And so let us all say, Almighty God, heavenly father, etc.   

On Monday the thirty. of December. 1555. The Cxxij. Sermon which is the third upon the one and twentieth Chapter.  
15 If a man have two wives, the one beloved and the other hated, and they have brought him forth children, as well the hated as the beloved, and the first child is the child of the hated:  
16 And the time is come that he will divide his goods among his children to inherit: he may not give the title of eldership to the son of the beloved, in derogation of the hated woman's son which is the first borne.  
17 But he shall acknowledge the hated woman's son for his eldest, in giving him double portion of all things that he hath. For he is the beginning of his strength, to whom the right of the firstbegotten belongeth.  
HEre we may see how hard it is to keep men in good order, by reason of the naughtiness and rebellion that is in them. For the lusts of our flesh are like mad beasts that cannot be tamed. And therefore the laws which Moses setteth down here, serve as it were to fetter men when they will not be ruled quietly. If any thing be to be counted holy and inviolable among men, it is marriage. For it hath a testimony that God would have it established in his name, even to live and die therein. And yet men stick not to break so great a bond. And so we see that the brute beasts are easier to rule than men be, for all the reason and understanding that God hath given unto them: for they set all their wits upon evil.  
It is not for us to find fault with the jews in this behalf, as though they were a hardehearted people, and we were not the like: but we ought rather to behold ourselves in their persons, and to consider that we be no better than they. The text speaketh here of a woman that was taken prisoner, how that when a man had married her, he ought thence forth to keep the same rule with her which our Lord hath set down for all others: namely, that he forsake both father and mother, and cleave to his wife. God sayeth that if he be weary of her, he shall let her go frank and free, and not sell her as a slave. Surely God meant not to give a married man leave to put away his wife: for that is against the order of nature, and against the first institution or ordinance of marriage, 
G●●. 2.  which ought to continue to the world's end. But it is all one as if God told us, that men cannot behave themselves evenly & uprightly, & that they presume upon many things which are not permitted to them And therefore like as men put shackles upon evil conditioned horses; even so to the intent that men also should not overshoot themselves too far, God setteth them a bar to stop at: not that he correcteth their vices altogether, but that he maketh some restraint of them. If we have an eye to the perfection which God requireth, whosoever hath once married a wife, 
〈◊〉. ●9. 6.  must keep his faith and troth towards her to the uttermost, that is to say, even unto the death. And although there be faults to be found in her, yet must he bear with her as with the weaker vessel. Likewise the wife must behave herself so quietly towards her husband, that to the uttermost of her power she must frame herself to his disposition. 
1. Pet. 3.5.6.  The thing then which marriage requireth, is that the two parties live together with one consent in the obedience of God, and that neither of them draw aside by themselves, but that if there be any faults in the one or in the other, 
Eph. 5. ●1. 22  they bear with them & pass them over as I said afore. If a man put away his wife whom he took as a prisoner among his enemies, although he do not hold her still in bondage, yet is the marriage broken thereby. Yea verily: and yet is not that putting away made lawful by God, as who should say he had set men free at their own choice. Neither must men sooth themselves or think themselves acquit, because they be not blamed by earthly justice: but God's intent was only to show, that although a man be so lewd as to break his faith, yet must he not presume so far as to play the tyrant too, and to sell his wife as though she were his bondslave still for ever. For he hath dishonoured her.  
We see then (as I have touched afore) how man's wickedness is so great, that it cannot be reform, and that it is much if he can be brought to some measure. And therefore we must put a difference between human policy and the law of God which serveth to rule our life, to the intent we may walk as before him. human policy keepeth a certain mean. It is no such perfectness as can acquit us before God, though we have not transgressed the laws thereof. But our Lord draweth us yet further in showing us the way to live well, He resteth not upon the thing that is possible in man's sight; but showeth us what is due to himself, and wherein we be bound unto him. Why be not men's laws perfect in all points? Because that in them respect is had what is possible to be obtained. Laws are not made in respect that it is good that men should do so: but to the end that men might live together one with another. But when our Lord giveth us his doctrine, showing us the way to live well and holily: he respecteth not our ability [to perform it.] For can we love him with all our hearts, with all our strength, with all our soul, and with all our reason? Alas, it is much if we did take pains about it, and enter into the way, and endeavour to set forward. Although we were still far from the mark, yet had we profited very much. But yet doth not this bar God from demanding his right. You must love me (sayeth he) with all your heart. If a man reply, that it lieth not in us to do it; it is nothing to the purpose. We must tender thereunto whatsoever come of it. He will have us to be clear from all evil affections, & from all wicked lusts of our flesh: and is that possible? No. And yet are we bound unto it, and the law requireth it. And for the cause did I say (according to my treating of the same matter heretofore) that it standeth us in hand to discern well the spiritual law whereby God governeth our souls, from all that ever is set down in the laws of this world for the civil ordering of this present life. And hereof we have examples in this present place. For (as I have declared before) what meaneth marriage, but that a man should hold himself to the company of his wife even unto the death, quietly maintaining her and bearing with her?  
But God seemeth here to give a man leave to put away his wife. It is no giving of leave, as I said afore. For the bond standeth still in force, 
Mal. 2.15.  that he which putteth away his wife is accursed, because he hath broken the order which God hath set, and sanctified. But yet as in respect of worldly government, such a man was not punished among the jews. As for nowadays, that liberty is not permitted. For it is good reason that Christians should use a more perfect kind of government than the jews had, considering that our Lord jesus Christ hath showed himself in the world, and uttered the will of God his father unto us more fully. Therefore we must not take such liberty nowadays, as the jews did in old time.  
Now let us come to the second law that is set down here. It is said, If a man have two wives. What? Is this agreeable to the order of marriage? Nay, it is clean contrary to it. A man cannot break wedlock more, than by taking two wives. 
Gen. 3.24.  It is said that they shallbe two in one flesh. It is not said there, that they shallbe three or four. 
Mal. 2.15.  But our Lord created only one woman, to the intent she should be the man's companion. And before he created her, 
1. Cor 7.2.  he saith not, it were good for a man to have many helps. Let us make him one helper (quoth he) to be with him. Now seeing that God thinketh one helper to be enough for a man; surely whosoever goeth beyond that rule, turneth all things upside down, & it is all one as if he would disannul the ordinance of God. Yea verily. For who is the author of marriage? Hath not God spoken the thing that ought to stand inviolable, namely that they shallbe two in one flesh, and that a man shall have but one helper? Now if notwithstanding this, a man will needs take two wives, is it not an open defying of God? Yes verily. And therefore our Lord sayeth by his Prophet, 
Mal. 2.15. & Matt. 19.8.  that it were more tolerable for a man to put away his wife by giving her the leave that was permitted under the law, than to have two wives at once. And there he sendeth such unruly persons back again to the creation. Behold (sayeth he,) God created but one man. And the very same thing doth our Lord jesus Christ mean in saying that at the beginning it was not so. For God created but one man: namely male and female created he them. Now the Prophet Malachi in alleging this, sayeth further that God had sufficient abundance of spirit in himself. And therefore what should have letted him to have created two wives for Adam, if he had thought it good? But God thought one to be enough. Therefore it is to be concluded, that he which coveteth to have two wives, marreth all, and regardeth not the keeping of wedlock in such sort as God hath ordained it. Then is it whoredom and not wedlock for a man to desire a second wife after that fashion. Yet notwithstanding, this vice hath been of old time, & thereby a man may see & judge what certainty there is in grounding ourselves upon custom. Tush say we, it hath been so in all ages, it hath ever been wont to be so. Yea, but that will not serve to discharge us before God. For this Polygamy as they term it, that is to say, this having of many wives at once, should have a very goodly cover for it, if it might rest upon custom and antiquity. But what? God's institution or ordinance went afore custom, and aught to continue unto the last end. We see then that it was too disordered and unruly dealing, when men took such scope and liberty to have many wives at once. And yet the thing fell out even in the patriarchs themselves. Whereby it appeareth that men do but deceive themselves when they ground themselves upon men, though they be the holiest that ever were. Ye see that Abraham who is the father of the faithful, had more wives than one. Yea, but he failed not to be condemned for it. In all the residue of his life he was a mirror of Angelical perfection: but in this case he overshot himself. Therefore let us hold ourselves to God's pure word, and not pretend that any thing is lawful for us, except it be ruled after the same. Thus much concerning the having of many wives at once, which is spoken of here. In so much that if any man have two wives, he doth contrary to the order which God hath set. By reason whereof the men that do so pass their bounds are neverthemore acquit, though they be not punished for it by the laws of men: but they must always come back to this point, that God having an eye what might be obtained of men's infirmities, ordained it as a law of policy. And this is no impediment at all to the perfection that is contained in God's word, whereto it behoveth us to aspire. And if we serve never so little from it, we be guilty before him by and by. And well may we allege this or that; As for example, men require nothing at our hands; yet must we come to account for it before the heavenly judge.  
It is said here expressly, If a man hate the one and love the other. Whereby it is showed unto us, that the having of many wives at once, proceedeth of a corrupt affection, in that a man beareth not such love to his wife as he ought to do. For if a man loved his wife chastely, as he is commanded; his heart will never be withdrawn from her to desire a new marriage. Then must a man needs be corrupted and infected in his heart, and conceive a misliking of his wife, so as he is loath to yield his duty unto her, before he can long for a second marriage. It is said; 
Ep. 5.28.29  Ye husbands, love your wives: for no man hath ever hated his own flesh. The same matter is alleged concerning all men by the Prophet Esay, 
Esa. 58.7.  because we have one resemblance of nature common to us all. It is said there, thou shalt not despise thine own flesh, and it is meant even of the furthest strangers in the world. But between man and wife, there is another respect: for (to speak properly) they be both but one man. And so doth the Scripture term them, saying: They shallbe two in one flesh; that is to say, in one person. Now if any man hate his own body, must i● not needs be that he is worse than mad? Hereupon Saint Paul concludeth, that if a man love not his own wife, he is as a monster. True it is that wives will oftentimes give their husbands cause to hate them, and that there be some of them such fiends as were able to vex even the Angels of heaven, and to put them out of patience. That is true. But yet must a man fight against such temptations, and overcome them howsoever he far, by the power of God's spirit. When he is once matched with a wife, he must not think it to be by haphazard, but that it was by Gods will. And therefore he must bridle himself, in so much that although it be right hard and grievous to do, yet must he take pains to reform the vices of his wife that is so evil disposed, and yet in the mean while bear with her and use her as gently as is possible for him. To that point must a man come. Hereunto Saint Paul addeth the example of our Lord jesus Christ, besides the inward understanding which we have of nature. 
Eph. 5.25.  Mark (sayeth he) how jesus Christ loveth his Church. For he hath given himself to death, to make us clean from all spots, even us that are fowl and full of uncleanness. If our Lord jesus have not spared his own blood for the washing of us; what ought a mortal man to do for his wife? But we know that wedlock is as a lively picture of the sacred union which our Lord jesus vouchsafeth to have with us. Therefore when so ever the husband is displeased or grieved at his wife, though he be never so angry with her, let him have an eye to this example. Behold, the son of God offereth me his own blood to wash me withal, showing me thereby that I must bridle myself in this behalf, and perform my duty thoroughly towards my wife, howsoever the world go. So then let us mark, that a man will never covet a second wife, except he have first falsified his faith and troth towards her whom he putteth away. For if he loved her truly, soundly, and rightly, he would lever die than let his mind run upon any second marriage. Let us mark well (I say) that here our Lord meant to bring us back to the well's head of the mischief, to the intent that every of us should examine his own vices, and specially the vices that are hid from men under this wicked root that is within us. He that forsaketh his wife to marry another, shall perhaps be condemned by the common judgement of men: but to judge thereof as is meet, we must go to the wellspring thereof, and then shall we find that the greatest evil is ever inward. Now then, if the having of many wives at once be a wicked thing, and that God find fault with it, insomuch as he had lever that a man should put his wife away, than that marriage should be broken and the order thereof overthrown: let us assure ourselves there is yet a greater mischief, namely secret hatred, when a man loveth not his wife, but is inflamed with a wicked desire to have an other beside her. And so ye see that the greatest wickedness that can be, is this unfaithfulness wherethrough marriage is corrupted, and men have no more care to follow the order of GOD and nature, and to frame themselves thereafter.  
Furthermore, as touching the word Hate, let us note that it is taken here for over cold lo●ing. For inasmuch as the Law punished not a man for putting of his wife away, if he had hated her in deed, he would surely have thrust her out of his house and company. Therefore in keeping her still, he showed plainly that he hated her not as we mean by hating in our common speech, and yet doth God account it for hatred and not without cause, which is a text well worthy to be noted. For if a man hate not his wife deadly, so as he would kill her with beating, or wish her in her grave: he will bear the world in hand that although he love her not, yet he doth not utterly hate her. But here ye see how God speaketh far otherwise. For he sayeth and avoweth, that if a man's heart be not whole and sound towards his wife, it is to be taken for hatred. Therefore let us embrace this saying, That a husband must love his wife as himself, 
Eph. 5.28.  even as his own person. If he do not so, yet shall this sentence of God always take place. And this lesson ought to serve, not only for the mutual love between man and wife, but also generally for the love towards our neighbours. When a man hath an offence committed against him, if he seek no revenge, if he practise no wicked ways, if he intend not to murder him by sword or by poisoning, if he go about no wicked conspiracy against him: he will say, As for me, If I would him any evil, let it light upon myself, I wish him nothing but his benefit and welfare. That is true: but yet in the mean while there is a secret rancour lurking within. And we must not think that God acquitteth us when we have such heartburning in us, bearing in mind the offence that hath been committed against us, so as we be loath to pleasure the party, and could rather find in our hearts that evil mought befall him. On the other side, some man is so far reconciled, as he can not find in his heart to commit any wicked deed by treachery or unfaithfulness, nor by any manner of violence: and yet he thinks with himself, such a one is mine enemy, he hath gone about to undo me, yet will I forgive him so far, that I will do nothing against him. But yet if some mischance might befall him, he would be glad of it and say, O, it is well bestowed, for what had he purposed against me? When we keep such back shops, it is a token that our heart is not rid quite & clean. The hatred appeareth not openly, but yet it abideth lurking still within. And he that hateth his neighbour in his heart (sayeth Saint john) that is to say in secret, is a murderer before God. So then let us mark, that love consisteth not only in wishing none evil to our neighbours, but also in seeking their welfare as much as we can, and in rejoicing at the welfare of our enemies. And specially, if a man intend to discharge his duty towards his wife, he must not love her slenderly, but he must accept her as his wife, that is to say, as the party whom God hath linked to him, and therefore he must bear with her and maintain peace and concord with her as much as he can possibly. That is the thing that Moses meant is saying, If a man hate his wife. For else a man might say, as for me if I had hated her, I would have been divorced from her, and not have kept her still. For what a thing had it been for me to have kept her still in my house? Yea, but wherefore hast thou taken an other wife to her, but because thou didst mislike of the first? All the pretences which thou canst allege are to no purpose; vain are such excuses. For God who is the judge of men's hearts, telleth thee that if thou bear her not a right and pure love, thou hatest her.  
Now Moses addeth, When he hateth the one and loveth the other, if he have children by them both, he may not make the child of the beloved, his heir by giving him the prerogative of double portion above the rest of his children. But the birthright must remain to him to whom it belongeth by nature, though the mother of him was not so well liked of her husband as the other. That is the thing in effect, which Moses commandeth in this text. And as touching the birthright of the firstborn: it was very ancient even before the Law, yea even before the going of the people into Egypt, there was a regard had of the birthright. For although jacob was in Egypt when he died: yet spoke he as of a thing grown already into custom and held for a common rule, that is to wit, that there should always be a kind of pre-eminence in eldership, so as the eldest brother should bear chief sway in the house over his brethren. And we see it in very deed in the blessing that Isaac gave unto jacob, taking him nevertheless to have been Esaw. For he maketh him his eldest son, with prerogative of Lordship and sovereignty over all his brethren, that is to say, over all his kindred. Ye see then how it is an ancient prerogative, insomuch as a man may say, it came as it were by inspiration, & that it was not of men's inventing, but of Gods own appointing, though we have no record thereof, ne can prove the thing otherwise than by single conjecture. Yet notwithstanding, this serveth not to excuse the ambition of such as will needs give all that they have to their eldest son, to the intent to maintain their houses in great estate, which we see is the mark that men have shot at. Whereof comes it that in many countries, the elder brother hath all, and the younger brothers as good as nothing, and that men do give them a morsel of bread as though their fathers had laid the wallet upon their necks to bid them shift for themselves? Whereof comes this, but of a pride, that they will needs have their houses to continue in their name, and not be diminished? Yea, but our Lord telleth us that we must pass through this world as wayfarers. And we know how the prophet scorneth those that will needs plant their names upon earth after that fashion. 
Psal. 49.12.  In the nine and fortieth Psalm he declareth that they must needs be very dulwitted sith they see that they must go to the grave like sheep, and that their life is as fickle as can be, and yet notwithstanding will needs (as it were in despite of God) have an everlasting monument here below, where all things are transitory. But yet doth this madness continue always, as he showeth anon after. We see with our eyes how God mocketh such beastliness of men, and yet their aftercomers continue still hard hearted and wilful, following the madness of their fathers. And when there be Laws that give all the substance after that fashion to the eldest brother, and leave the rest of the children unprovided: let us assure ourselves that those Laws are unrightful and wicked. And why? For (as I have said afore) we must go to the root; and when we will judge of things aright, we must have an eye to the original from whence the same proceedeth. For although God put men never so much in mind of their frailty, yet is there such an overweening in them, that they will needs be abiding still in this world, and leave an everlasting remembrance behind them. Again we see that this kind of dealing is contrary to all natural affection. For ought not a father to love all his children? Yea, but this is my firstborn. And what are the rest? Wilt thou leave them to the wide world? Wilt thou have no regard of them? He that careth not for those which are of his own household, is worse than an Infidel (sayeth Saint Paul) and hath forsaken the faith. 
1. Tim. 5.8.  Even the very heathen had this graven always in their hearts, that howsoever they themselves fared, they had especial care of their children. Although a man's children be not worthy to be beloved, yet ought nature to overrule in that case whatsoever come thereof. Nay, although you yourselves be evil (saith our Lord jesus Christ) yet do ye not fail to procure good to your children. 
Matt. 7.11.  Therefore as for them that have utterly done away all natural affection, they show themselves to be worse than the heathen, and more corrupted than they. So then, we must always hold us to this rule, that a father is bound to provide for all his children, and that the eldest must not be as a gulf. Again, the birthright which was allowed of before the Law, and also put in ure afore the Law, allowed but double portion to the eldest. And that was reasonable, because the eldest is commonly put to the greatest charges: and when his brothers are left fatherless, he must be feign to be their guide, and to be as a head and a father to them all. Moreover, he is as it were the strength of his father above all the rest. And it is the reason that is set down here, which reason we see that jacob also useth, 
Gen. 49. ●.  saying he is the beginning of my strength. God bestoweth a kind of dignity upon men, when he maketh them fathers: for he imparteth his own name unto them. All kindred proceedeth from him, and to speak properly, there is no father but he, I mean as well of the body as of the soul. And yet notwithstanding, the same title is attributed to men, even because God vouchsafeth to yield them that honour. Now when God honoureth a man so much, as to make him a firstbegotten, and to give him pre-eminence above his brothers: if he abuse it, he casteth away the grace that God bestoweth upon him.  
Nevertheless, we see it is not so perpetual a rule, but that an elder brother may be dispossessed of his room, 
Gen. 49.4.  as we see befell to Reuben, who was jacobs' eldest son. And the Testament that jacob made was not after the common manner of men, as though the matter had been to have been ordered after his own liking: but God spoke by his mouth, so as there scaped him not any one word, which was not a prophesy. And therefore he saith, Thou Reuben my firstbegotten which waist the flower & beginning of my strength, thou oughtest to have been ennobled in my house, but now thou hast been sorrow and heaviness to me: Thou must then vanish away and be bereft of the honour that belonged to thee by nature. Thus was Reuben dispossessed and after a sort banished from his birthright. For he had committed too too wicked a deed, & too deadly a crime. And although God forgave him, so as he died not for it: yet was he noted with endless infamy, both he & all his offspring, because of the incest which he had committed. The right then of the eldership is not a thing so peremptorily assured, but that a child may be dispossessed of it for his misbehaviour, or for some other lawful cause. But that a man should be suffered to pervert the order of nature for one wives sake whom he loveth better than an other, that were no reason. Now then let us mark in few words, that God meant to make a bridle to restrain men withal, lest they might be won by their wives allurements to convey away the right of their children from one to another: God (I say) meant to provide a remedy for it aforehand.  
And first of all let us mark, that the affections which we bring naturally with us from our mother's womb, are utterly corrupted in us by, I wot not what a kind of lusts. And if it be so in them, what is it in the rest? As I said afore, ye see how the love of a father is common to all men by nature. It is not a virtue peculiar to the faithful, as it were for that they be willing to obey God, and have an eye to his commandments: but although a man were never taught it, ne ever witted what the service of GOD meant; yet shall he well understand that it is but ambition and pride, to defraud the rest of this children of the portion of his goods, for the advancing of his eldest son. True it is that he is the beginning of his strength: but what for that? should a man be so bewitched with the liking of a woman, that he should utterly forget what nature itself teacheth us, and which ought to be printed in all men even from their mother's wombs? Therefore we have here a good and profitable lesson, to put us in mind that we must fight against our lusts, as though they were enemies inflamed against us with all rage, and that we must enforce ourselves in this case, for we shall never bring it to pass with ease. And the hardness thereof must not discourage us, but although we see it to be a very difficult and troublesome thing to be able to overmaster our lusts; Yet let us go forward with it still. In deed we must not presume upon our own strength; but we must acknowledge our own weakness & flee unto God, who in the end will give us a happy victory.  
Furthermore, to knit up this matter, let us mind the thing that I have touched afore: which is, that although we be not punished before men for our faults and misdeeds, yet must not that serve to lull us a sleep. For why? God keepeth still his judgement in store: and before him we shall not be quit. Nowadays if a man can say that the Law can find no fault in him, he thinketh himself to be an Angel. Yea, but if a man do cocker himself under that pretence, should God also cease to do his office therefore? Then let us learn to order our lives after such a sort, as our eye may not be alonely upon men. For the civil Laws (as I have told you already) serve but to deal with us according to our power and ability: but the righteousness which God commandeth us in his spiritual Law is a perfection whereunto we are tied and bound. And although we be not able to perform it: yet must we hold on still towards it, by setting our minds thereupon, & by straining all our powers to the uttermost. And when we find any thing amiss: we must be sorry for it, and condemn ourselves. For although men require nothing at our hands; yet shall we be ever guilty before God. Thus ye see what we have to remember, to the intent we be not so blinded as to bear ourselves in hand, that because we be scaped the hands of men, therefore we be also acquit and discharged before God. Let that serve for one point.  
And thereupon let us learn further, that we must not imagine as a number of fantastical persons do, that all the things are allowed of God, which were not punished in the commonweal of the jews: For our Lord executed a double office among that people. He gave them an earthly order of government, after the manner of the Laws which we have: and also he delivered them a rule whereafter he will have us to behave ourselves as his children. For if we intend to have a sure record of God's will, we must resort to the ten commandements, wherein is comprehended the sum of all holiness and righteousness. He that frameth his life according to the ten commandments, may well say that he hath the perfect righteousness. But forasmuch as we come far short of it, and can by no means come near it so long as we be clothed with our flesh: let us acknowledge ourselves to be wretched sinners, and resort for refuge to the mercy of our God, fight manfully in the mean season against our own vices, and endeavouring continually to cut off all impediments, until we feel ourselves to have profited: and there must be none end of this battle, until our Lord have thoroughly reclaimed us to him, which will not be before he have taken us out of this world. Thus much for the first point.  
Secondly let us note, that whereas God discovereth the frailty of such as forget themselves, as of husbands that love not their wives: the same aught to serve us for a bridle, to make us to bethink ourselves the better. For if a man put away his wife, the bond which God had made is broken. And to whom is the wrong done? Not to a mortal creature, but to God the author of marriage, who is offended thereat. And whereof cometh it but of this, that the husband is not rightly minded towards his wife, to think with himself, God hath given her to me to be as a part of mine own flesh, and therefore it becometh me to maintain her as mine own person. When men have not this consideration with them, they be blinded with beastly lust to put away their wives. Forasmuch therefore as we see that God's order is in so doing confounded and overthrown: let us be ashamed to suffer ourselves to be tossed to & fro after that fashion by our lewd affections, specially when we fall to the considering of that which is said here, namely that if a man have two wives. 
Mal. 2.15.  As how? God hath created but one wife for one man: he hath said it with his own mouth, that it was enough for a man to have one helper. He had spirit sufficient enough to have created a hundred women if he had listed: but he gave us to understand that a man ought to hold himself contented with one wife, and that it is the order which he made at the beginning. Now than it ought to make us to quake, when we see men fall to pushing with their horns after that fashion against God, breaking the bond which ought to be holy and inviolable. Again, when we see that a man hath so unhallowed wedlock by his tossing to and fro: it is a mean to make us bethink ourselves. If a man have a wife, be she once dead, it is lawful for him to marry again: but yet the world sees that the second wife will be gathering for her own children, yea even with filching & stealing from her husband. And that is a token of God's curse, & of the wretchedness that is in us by reason of sin. But if a man have two wives at once in one house, what a brawl will there be? He shall find himself to be as it were drawn in pieces, do the best he can. We see what befell to our father jacob. Now then, seeing we know all these things, let us learn to submit ourselves to God, trusting that his blessing shallbe upon us, if we live soberly, mildly, and chastened, as he commandeth. If a husband live in peace & concord with his wife, & love her as God commandeth him to do: God will surely bless him and all his issue after him. We may well hope (say I) that God will make us to prosper after that manner, if we live so in awe under his bridle. But contrariwise let us look to be cursed of him and to have all manner of confusion come upon us, if we will not obey God's ordinance, as we see that men are hardly subdued, but that their wicked lusts and affections do carry them away continually. Nevertheless let us be afraid, and let us learn to behold ourselves in the examples that are showed us here. The way (say I) to preserve marriage unviolated, to maintain love and concord between man and wife, is to bear in mind that God hath knit them together in one, and that he hath therewithal promised to be the governor of marriages, and to power out his blessing upon them; and if we also do put our trust in him, & have an eye to him; it is certain that he will rule us, and subdue all our wicked affections. Let us be diligent in doing our duty, every man in his calling, & then shall we not only live in peace and concord during this present life, but also our temporal marriage shall lead us further both men and women, that is to wit to the holy union between the son of GOD and us, not only which he hath established already by his bloodshed, but also which shall then come to perfection, when we be united to him in the kingdom of heaven.  
Now let us kneel down in the presence of our good God and father, praying him to rid us daily more and more of our flesh and of all the corruptions thereof, and to make us so to feel our sins, as we may at leastwise be sorry that we have offended him, and desire to be rid of them continually more and more, proceeding still forward in the doctrine of repentance, until we be fully brought home unto him, and that he will vouchsafe so to bear with us, as in the mean while we may by his holy spirit, be drawn unto him, even until we be come altogether home unto him. That it may please him to grant this grace, not only unto us, but also to all people and Nations of the earth, etc.   

On Tuesday the last of December. 1555. The Cxxiij. Sermon which is the fourth upon the one and twentieth Chapter.  
18 If a man have a son that is stubborn & disobedient, so as he will not hearken to the voice of his father, nor to the voice of his mother, and they have chastised him, and he will not obey them:  
19 Than shall his father and mother take him, and bring him to the Elders of their City, and unto the gate of their place,  
20 And shall say to the Elders of their City: This son of ours is stubborn and disobedient, and will not hearken to our voice, he is a ryottour and a drunkard.  
21 And all the men of that City shall stone him with stones unto death. And so shalt thou rid away the evil from thee, that all Israel may be afraid when they hear thereof.  
Here first of all is showed what their charge & duty is which have children: and secondly that when children grow past amendment by their fathers & mothers, they must be rooted out, because their doing is against nature, and it is such an infection as provoketh God's wrath upon the whole Country. Now as touching the first point, it is said that if a man have a froward and stubborn son, and that he have done his endeavour to reform him. Here God presupposeth that the father and mother do perform their duty; for their children are given them with condition that they must yield account of them. If a man have laid the bridle upon his child's neck, and let him play the lose colt: he is worthy to have his eyes picked out by him, and all the evil that the child doth is to be imputed to his father, because he was negligent in correcting him. Therefore we see here (as I said afore) that Moses doth here warn fathers and mothers to be diligent in nurturing their children. And if chastisement will not prevail, their children are to be taken for utterly unrecoverable. Wherefore, that we may benefit ourselves by this text, let us mark well, that he to whom GOD giveth children, must have a special care to bring them up well: for, that is a singular treasure, which ought to be preferred before all the goods in the world. Then if a man be slothful, and suffer his children to run at random: is it not an unthankfulness that offendeth GOD grievously, seeing he despiseth the benefit and honour which he had vouchsafed upon him? Must it not needs be that men are stark blind, when they make more account of some other thing in their house, than of their own children? Some have more care of their kine, Oxen, or Horses, than of their children. Every man makes account of his wares, of his Lands, and of his Meadows: and in the mean while they let the chief thing alone. Worthy be they to be sent to school to a certain Heathen man, who being in a house where all things were as finely furnished and dressed as could be devised, & finding the good man's son to be aranke slovin and evilnurtured, did spit in his face, saying: I must needs spit upon this filth that is left here. As for those which are so diligent and watchful about their merchandise, their revenues, their possessions, yea and their cattle, insomuch as they take more care for their dogs and horses than for their children; accordingly as we see how great Lords set more store by their hawks and hounds than by their children: Do not such blind wretches bewray their beastliness, that men may abhor them as folk too too far void of all wit and reason? Yet notwithstanding our Lord telleth us here, that if men or women have children, they must look to the bringing up of them. True it is, that chief it is the father's duty: but yet must not the mother also be barred of her right. If a child be so lusty as to say, my mother is a woman; he must go and find fault with GOD. For we see here how the authority is given as well to the one as to the other, so as God will not have the father alone to have the governing of the child, but that the mother also should have part of the honour and pre-eminence, and that the child which will not obey his mother, shall be taken for past grace, & be condemned to death. And therefore both of them ought to do their endeavour to the utter most of their power. For seeing that GOD hath honoured the mother, it is good reason that she on her side should strain herself to do her duty. And it is not enough for fathers and mothers not to give their children leave to do evil, or not to train them thereunto: but they must also nurture them and instruct them in goodness, as nature itself showeth. If a father say, As for me, I uphold not my son in this evil, I mislike of it, but I can not do withal: it is a very simple excuse, and it is not meet to be admitted or to be taken in account. For it may be said unto him, thou art a very block; for seeing thou art set in that place, and he will have thee to be the master of thy child: thou art but a dolt in that thou makest no countenance when thou seest him do amiss. So then, let us learn that here GOD requireth a carefulness in fathers and mothers, that they should take pains to teach their children, and have an eye to their behaviour and dispositions: and that if there be any fault in them, they correct it, and be very diligent in that behalf.  
Now if only negligence be so condemned though fathers and mothers allow not of their children's faults: what will become of them when they bolster them in their evil doings, and cloak them as much as they can, and are offended when any other body goes about to bring them into the right way from their unthriftiness? And yet we see that parents do so. Truly, negligence is too common a thing: for fathers & mothers have no further regard of their children, than to receive some service at their hands. In deed they could well find in their hearts that their children were taught: what to do? To think upon their household business and dealings, or to occupy some trade that they might put them to no cost when they came to age, but rather that they might reap some profit by them. For these ways there is commonly care enough. But as for the fear of GOD, honesty of conversation, and all other virtues: they never think upon them. For (as the proverb says,) there is no likelihood that those things will bring grist to the mill, and therefore a father can find in his hart to wink at the vices of his child, so long as he sees no disadvantage to ensue of it. But there is malice also matched with it: insomuch that if a man go about to reform their children, they will step up against him, and favour their children, and maintain them even against GOD. And our Lord payeth them the wages which they have deserved. We see how the veriest pinchpennies in a whole City or country, and the veriest niggards and vilanes, which would gnaw off their finger's ends for a penny, or for a dodkinne to white their teeth withal: have whoremongers to their children, who can not but pick their father's purses: for a harlot will always be craving. The child therefore becomes a robber of his father, and yet the father is contented to maintain him, and will be angry that any body should chastise him for it, spewing forth his poison like a devil as he is. In deed this is no new thing, for it falls out so in all cases; and likewise also in this behalf. Now when such things are to be seen, ought we not to behold God's vengeance also? Thou art a pinchpenny, thou art so given to covetousness that thou pinest upon the ground, thou darest not eat one bit of bread but with grief: and yet in the mean while thou hast a Son that filcheth and stealeth from thee to maintain his whoredom. Because thou art a despiser of God, and a wicked keytife, and wilt needs have thy son to resemble thee, and thy maintaining of him after that fashion, is a furtherance of his sin and wickedness: Therefore doth God recompense thee according to thy desert. For thou art worthy to have thy goods devoured, and to be mocked at of the whole world, so as all men may behold thy shame, & thou thyself never perceive it. Herein we see Gods manifest judgement. Whatsoever it be let us bear in mind this lesson, that if fathers and mothers be negligent, they be as blameworthy before God, as if they had given their children leave to do all manner of wickedness. But if they be offended at other men for correcting them, & for endeavouring to bring them back into the right way: they show themselves to be become stark devils, and that God hath given them up to a reprobate sense. Therefore let every of us for his own part take warning, to discharge ourselves of his duty. And let such as have children take pains to teach them, howbeit not for the reaping of any earthly profit by them. Truly, that may well be an accessary to it: but it ought not to be the chief point. Whereunto then must they have regard? Forasmuch as God hath done them the honour to set them in the degree of fathers: they must do their best to yield unto him their children whom he hath put into their hands, & to make true sacrifices of them unto him, that there may always remain some good seed to honour him withal. For we see how the scripture telleth us oftentimes that God's name must flourish from generation to generation. And that is to the end that having served him all the time of our life, we should endeavour to the uttermost of our power, that there might remain a good offspring after our decease so as God's glory might not be quenched nor buried, but that his praise might endure for ever. That (say I) is the mark whereat fathers & mothers ought to aim: insomuch that even they that have no children, aught to have the same mind and desire, yea and to show it also by their doings as much as they can possibly. What ought he then to do, who is bound to it by some special reason? When he seethe a mirror of God's grace in his house, 
Psal. 128.  it is the blessing which the scripture doth so highly commend as who would say, I have my young children about me, & God showeth me as it were with his finger, that he loveth me & hath a care of my house. He hath created me here young children of my seed, after his own image, and they be baptized in his name, to the intent I should be the more moved to dedicate them to him, & to frame them to the obeying of him. If a man have such a teaching, and such a mark to set his eyes upon, and yet is never the more provoked to do his duty: must it not needs be that he is worse than a block? So then let this respect be well marked, and let men bear it in mind, that it may stir them up to do the thing that is told them here, namely to bring up their children faithfully if they have any. And moreover when they see any evil touch or vice in them; let them labour to reform it, so as the father and mother may protest that they have done their duties.  
Now moreover, here is express mention made of stubbornness. For as concerning peculiar faults, a father and a mother ought to endeavour continually to bring their children into the right way. True it is that God meant not to have other faults to go unpunished. When a child hath any way offended having a father or mother alive; it is not meant that he should be exempted from punishment, under colour that he is under correction of his father and mother. But here God speaketh of an other case, which is, that fathers and mothers should bring their children before the judge to have them put to death. Lo, here is a great extremity. We know well what a heart-breaking it is to a father to see his son punished by Law, even though it be by some other bodies mean. Then is it not possible for a father to deliver his son to death, until he have assayed all the remedies that can be: for otherwise it were against kind. Therefore not without cause is here mention made of so great pride and stubbornness, that the father having strained himself and done what he can to the uttermost to reclaim his child, perceiveth that it booteth him not to do any more, and therefore that he must be feign to deliver him into the judges hand to be put to death. And so we see that fathers and mothers must proceed in chastisesing their children, until they see them utterly past hope of amendment. And I add this, because that parents are so out of patience sometimes when their children will not be reclaimed at the first chop, that for very spite they let them alone: and so their children fall into all excess. But they ought not to deal so. How then? Until they find by experience that their child is out of measure stubborn, and showeth himself to be of so froward and ildisposed nature, that he can not be reclaimed: the father and the mother ought to proceed still with that nurturing of him which God commandeth here. And parents ought to be patiented in this case: for mieldenesse is a virtue right requisite in this behalf, because that if a father trust to his own courage, he shall mar his children if he find any hardness in the teaching of them, forasmuch as it is always a painful thing, and yet GOD will have men to occupy themselves in nurturing of their children, notwithstanding the painfulness thereof. And if they can not frame their children according to their desire, but that they will needs take the bridle in their teeth: truly it can not but turn to the great grief of the parents. What say they? Ought not one word to serve to the child? Ought he not to be ashamed if there were any drop of honesty in him? After that manner might a father speak. But howsoever the world go, yet must not the creature be left at random, without regard of winning him to God. We must rather use patience still, as Saint Paul counseleth us in speaking of corrections. In deed he telleth us that we must use sharpness and rigour to move such as be overmuch hardened in their naughtiness, but yet he would have it matched with meekness and patience. Now then, what ought fathers to do? Should they be so far out of patience, as to give over the correction of their children? No. And therefore let us learn that in this text fathers for their part are warned to have a stay of themselves, when they see their children given to lightness & unconstancy, and to misbehave themselves: and that although they cannot win them at the first, nor bring them to such meekness as to make them take the right way of their own good will; yet they must consider with themselves how it is Gods will to keep them occupied in that kind of pains taking, and to try their patience after that manner. Thus ye see one other point more which we have to mark in this text, where mention is made of such unreformable stoutness and stubborness as fathers and mothers do find to be past remedy, in respect of themselves, and therefore are feign to resort to the judge.  
Now let us come to the evidence that is to be given by the father and the mother. It is said, that they shall come to the gate; for that was the place of justice in old time. So then they shall repair to the seat of justice, and there say, This son of ours is stubborn against us, & froward: we have assayed to reform him & cannot prevail with him: He is a rioter & a drunkard: and therefore we put him now into your hands. God's will is that upon this evidence, the child shall be stoned to death. And it is not without cause th● he giveth such authority to fathers and mothers. For it is not likely that men willbe so cruel as to spill their own blood: that were utterly against nature. Therefore it is good reason that the father & mother should be believed without further scanning or sifting of the matter, seeing the case concerneth their own children. For it were a shaming of the father & mother, to drive them to bring witnesses against their own children, & their dealing by ordinary manner of indictment should be a derogation to the degree wherein God hath placed them. And seeing such prerogative is given to men, they ought to have the more regard of their duty. But Gods will is that the father and the mother should be believed. And why? Because he hath printed & engraven such an affection naturally in their hearts towards their children, as that they had lever to die than to do them wrong. Now if a man be so wicked and beastly, as to practise any thing falsely against his own child, and to show himself void of the loving kindness which our Lord hath printed in mankind, and whereof some footsteps and sparks are to be seen even in the brute beasts: what a thing is it, that a man should so far overshoot himself? And therefore parents see here what honour God doth them, in making them to be believed against their children: which thing ought to make them to enforce themselves the more to love them, and to bring them up with all gentleness, yea, and (even in their chasticing of them) to use the rule that Saint Paul giveth us, 
Eph. 6.4.  which is, that parents should not put their children out of heart by their overgreat rigour. For divers times it falleth out, that a child is put out of heart, because he sees his father use no mieldnesse towards him, nor any reason or love in his doings. Therefore must discretion be used in this case. And to be short, let us note, that the more honour GOD doth us, the more are we bound to do our duties. As for example, such as are advanced to any degree or state of honour, aught to consider that GOD hath bound them exceedingly, and that they ought to strain themselves the more to do their duty: and this belongeth generally to all states. But it is said here expressly, concerning fathers and mothers. And therefore such as have children, must look that they love them after such a sort, as they may well keep themselves from abusing the power and authority which they have of God: for it is not committed to them to that end.  
Also it is declared here further, that the father and the mother may not accuse their children judicially, unless they find them unreformable. I have told you already that this place speaketh of punishment by death. For if fathers and mothers fall to putting of their children to death, before they have vouchsafed to take pains with them to see them well instructed: ought they not to be coupled with them, as causers of their destruction? A father perchance will say, I have not consented to my sons lewdness, I have let him alone. Yea, but shouldest thou have fallen asleep, when as God appointed thee to keep watch? Thou shouldest have guided thy child, so as he should not have stepped one pace, but thou shouldest have been at hand to direct him; Thou wouldst have guided a brute beast, and hast thou made no reckoning of thine own seed? Thou lettest the creature alone which is form after the image of God, whereof notwithstanding thou wast appointed to be the keeper: and thinkest thou to scape by so try fling an excuse. Then if fathers and mothers come to this plunge of showing their children to have been sturdy and unreformable, if they can not first protest that they have done their duties in chasticing them, they themselves also shallbe taken for guilty, forasmuch as it is apparent that it was long of themselves that their children did lewdly, because they did suffer them to run at random. By reason whereof if a man be punished by law, it may well be inquired how he hath been brought up, and what teaching he had in his father's house: and when the mischief proceedeth from that spring, the father ought no more to scape scotfree than the son. Thus ye see what we have to bear in mind.  
And here is mention made of two vices. Our son is a rioter & a drunkard. Doth this import that other vices ought not to be corrected? No, but under these two kinds, God meant to show that fathers & mothers ought to bring up their children in all virtue and honesty: For under rioting and drunkenness, he meant to comprehend all looseness of life. If riotousness be punished, what is to be done to other much heynouser things? What shall become of whoredom, theft, and perjury? What shall become of such other like things? God then restraineth not this law to these two vices, but intendeth to show generally that all fathers and mothers ought to have a vigilant eye to the conversations of their children; and that if they find any misbehaviour or unthriftiness in them, they must do their endeavour to reform them, and to bring them back again from their evil trade. Thus much for one point. To be short, it is all one as if he had said, that if there be any privy faults in children, their fathers and mothers must have a vigilant eye upon them, and reclaim them again, that they grow not desperate. For what a thing were it if a man should mar his child, by bearing with him in some particular fault? One evil would draw on a hundred more after it: and ●o the child should be lost and undone. Men therefore must take good heed, and prevent the danger, that their children grow not worse and worse, and that the forgiving of one fault make them not to fall into another, and so they become every day worse than other. For if men suffer riot or drunkenness in their children, those vices are ill enough of themselves already: but yet in the end a ryotour becomes a swine, and willbe altogether unprofitable. And though there were no more in it but the untemperance in the abusing of God's creatures: sooth it were too much. What is drunkenness? It is a kind of beastliness, that bereaveth men of the grace which God had bestowed upon them in nature. A ryotour being an idle and unprofitable lubber, and having spent all upon bellyfare, must needs fall to stealing when he wanteth wherewith to furnish out his excess. But a drunkard is yet worse. The world sees these evil inconveniences. Therefore we had need to prevent them, and to lay aforehand that such mischiefs come not to pass. Notwithstanding it is showed us herewithal, how men tumble out of one evil into another, until they come to deadly ruin. If a child be a glutton or a drunkard in his youth; well, men will say they be evil touches: but yet shall they be bornwith, and they will not be thought to be deadly sins. But we see to what point children come by that means. If that riotousness be not reform in them, but that they continue still in their stubbornness: at length they must be delivered into the hand of the justicer, and be put to death. Seeing it is so, let us beware that we flatter not ourselves; but whensoever there is any vice in us, let us assure ourselves that if stubbornness be matched with it; we shall grow every day more wilful and hard-hearted than other, in so much th● a fault which is counted but small before men, and as it were a venial sin, will become an intolerable crime. Now it is God which saith so. Therefore let us learn to examine ourselves, and when we perceive any vice in us, let us do our endeavour to amend it, for fear lest it throw us down headlong altogether, and finally sink us in such sort as there remain no more punishments but the last, that is to say, the mortal and deadly punishment. Thus much concerning that point.  
Now let us treat of the duty of children towards their fathers and mothers. In deed it were to be wished afore all things, that children were of themselves so wise and weladuysed, as not to vex their fathers and mothers in teaching them, and specially in chastycing them for their faults. And sooth, were our nature so well ruled as it ought to be; a child would not tarry till he were rebuked or compelled: but rather he would think, alas, to what end live I in the world? And on the other side he would consider thus, God hath set thee here, to be served and honoured by thee, & again to obey my father and mother whom he hath given unto me to that end. Contrariwise if they reap nothing but sorrow by my means, it had been better for me to have died before I was borne, that the earth might have swallowed me up. After that manner ought a child to think. But forasmuch as youth lacketh discretion; & children are not so reformable of themselves as were requisite: at leastwise let them suffer themselves to be governed by others. And if their father spy any vice in them, let them acknowledge it when they be put in mind of it, and not only confess the misdeed, [but also reform it.] For it is but hypocrisy when a child holdeth on in his unthriftiness, after he hath made pretence of repentance, by humbling himself before his father. If he change not his conditions, but continue still in his unthriftiness, it is a lying before GOD, and mocking of his father. Therefore if a child have done amiss, or see himself subject to any vice, and God is so gracious to him that he hath a father or mother: Let him consider thus with himself: Go too, God reacheth thee his hand in this behalf: for what are my father and my mother but the hands of God, and his instruments wherewith he intendeth to serve his turn, to guide thee into the way of welfare? For when I see my father and my mother go about to correct my vices: I must needs set myself against GOD, and defy him openly; if my stomach be not abated and pulled down, to receive their correction. And surely, children ought to understand that this superiority over us is the amiablest in all the world: I mean the superiority which our fathers and mothers have over us. For although Kings, princes, & magistrates be to be reverenced: yet is not that kind of superiority so amiable. A man willbe ashamed to be corrected by his prince, or by his superior that weeldeth the sword of justice: but if a father speak to his son, yea and smite him too, it is no shame at all for the child to stoop to him, though the father do him wrong, or revile him saying, thou villain, thou stretchehalter, thou graceless knave, what wilt thou do? When thou hast killed me with grief and sorrow of mind, thou must needs call down God's vengeance upon thee. When the father useth such roughness towards his child, and the child humbleth himself unto him, and becometh as it were dumb without replying at all against him; it shallbe a great honour to him to have received correction at his father's hand, and to have been touched by him after that fashion. Now then, sith we see that this superiority which God hath given to fathers & mothers, is a thing which we ought even naturally to have in estimation: if a child nod his head at all the warnings that are given him, showing himself brazen faced and utterly past shame, so as he regardeth not what his father and mother say unto him, but wrings his groin at them for their putting of him in mind of his faults: is he not quite & clean past grace? What can a man say more, or hope for at his hand? Now then, let children have regard hereof, and let them note also that the honouring of their father and mother is the first commandment that is given in the second table, and the only commandment of the law that hath any promise, 
〈◊〉. 6.2.  I mean special promise, as S. Paul declareth. And hereby we be put in mind, that such as hold scorn to honour their fathers and mothers, do not only despise God▪ but also show their unbelief in mocking at all his promises, and in refusing and casting away of all his blessings wilfully; as if they should say, I pass not for prospering by God's grace, I will none of that mean. And for proof that it is so, God having said that we must honour our father and mother, addeth, To the end thou mayst live long in the land which the Lord thy God giveth thee: 
〈◊〉. 10.12.  as if he should say, Look not that I should prosper you or bless you, but upon this condition, that ye obey your fathers and mothers. Now then, as for those that harden themselves, do they not show that all is one to them whether they be deprived of God's grace and blessing, or no? And that is an intolerable unthankfulness.  
Moreover, let us mark also, that whereas God speaketh of the honouring of our fathers & mothers, he meaneth not of ceremoniousnes; but that children should think thus with themselves, God hath given me a father and a mother to the intent I should be ruled by their hand, and live under their direction. The honour then which a child oweth to his father & mother, consisteth not in pretending some ceremonious and counterfeit humility: but in behaving himself meekly, in suffering them to have the government of him, and in being tractable to be reformed when his parents tell him of his faults. Those be the things that children ought to regard, but specially religion. For often times fathers and mothers deserve well to be disobeyed at their children's hands. And in deed, they can no skill of serving God, otherwise than by disobeying their fathers and mothers. If there be any man so wicked, that he would have his son given to craftiness, to lewdness, to unthankfulness, to perjury, and to treachery: what a thing were that? And yet we see a number of fathers, which have been despisers of God all their life long, and all their seeking is to bring up their children in their own school. A father will say to his son, I renounce thee if thou be not like me. Such cursed words shall we hear men speak. In so much that he which hath been a whoremonger and infected a whole country with his filthiness all the time of his life, or a blasphemer, or a drunkard; will needs have his son to be like himself. Now in such cases children must disobey their parents: for otherwise they cannot obey God. And therefore S. Paul speaking of the honour and obedience that children should yield to their parents, addeth this exception or afterspeeche, 
Eph. 6.1.  in the Lord. For God must ever have the upper hand. And for the same cause also did I say crewhyles, that the honour which is required in this commandment of the law, ought then chiefly to be put in practice, when fathers and mothers do their endeavour to train up their children well, and to correct their vices. Then must the children in any wise obey, assuring themselves that if they admit not both the warnings and the chastisements of their parents, and reform themselves thereafter when they hear their vices so condemned: they show themselves to be disobedient both to God and to the order of nature. Notwithstanding to the intent that children excuse not themselves, and bear themselves in hand that it is a light fault to disobey their parents; here God condemneth such disobedience to death. It is God that giveth this sentence, and not man. And he sayeth that it is an unpardonable fault, when a child is so hardhearted, that his fathers and mother's correction cannot prevail with him. For why? we must ever come back to this point, that such a one is as a monster: and whatsoever is against nature we ought to loath & abhor it. And no doubt but God's curse & vengeance would be kindled against us, if we should suffer the thing that is against nature. Now if a child will not hear his father and his mother, when God vouchsafeth to give him governors at home to tell him his faults: his despising of them is a manifest despising of God. For why? God hath printed his mark upon the father and mother, insomuch that if there be any religion, the same must be acknowledged in the person of the father and of the mother. Even the very Heathen had a common saying concerning the obedience which they yielded to God and to their parents. As if they should say, (as nature had taught them) that fathers & mothers bear the image of God in this world, & that he which hath any religion in him, & acknowledgeth any sovereign majesty & submitteth himself thereto: must also needs obey his father & mother. The very heathen spoke after that manner, it was their common style. Now then, if we receive not this instruction, must it not needs follow, that we be too destitute of wit? Greatly ought we to be ashamed, to be taught in the school of the Heathen, to know our duty. Therefore (as I said afore) let children know that it is no light fault nor easy to be pardoned, when they be disobedient to their fathers and mothers. For why? They had the instinct of nature, which they ought to have followed. And therefore it is an unpardonable crime to disobey a man's father & mother, according whereunto it is said in another place, He that smiteth his father or his mother, 
Exod. 21.15  shall die the death without favour. If one strike another man: well, he shallbe punished for it: but if he beat his father or his mother, it is as much as if he had killed a man: else there were no order or reason in nature. And why? For let us always have an eye to the ground which God hath set down in nature: namely, that it is all one as if a man would confound heaven and earth together, when he setteth himself so against his father and mother. And this serveth to hold children in awe, if they have any spark of mildness in them, and that they be not utterly unreformable, so as Satan possesseth them wholly. That is the thing which we have to remember more upon this text.  
Howbeit, forasmuch as the time will not suffer me to speak so much thereof as were to be spoken; we will now come to the conclusion: which is, that if the disobedience which is committed against the fathers of this world, be so grievously punished by God's law: what shall become of men when they will not hear the voice of their heavenly father? True it is that here God speaketh of the corrections which proceed from himself: for when a man nurtureth his child, he is God's minister in that behalf, and his voice is not the voice of man but of God. But yet when as God declareth after a more manifest fashion, that it is he which gave his law, so as we have his holy writ, where we may hear his heavenly voice: that is a voice of more authority, than the speaking of a father or a mother at home in their house. Again, we come to the Church, where God's word is preached unto us, and God hath dedicated that place and the pulpit to deliver out his word to be heard, as though he were there in his own person. Seeing then that God's word is so set down unto us in the holy scripture, and so preached unto us: are they not to be rejected as monsters, and in no wise to be suffered, which disobey the same and make no account of it? And if men bear with them, is it not a procuring of God's wrath? When it hath lurked never so long among us, in the end it must needs bewray itself, and we must feel to our cost what it is to have maintained evil willingly and wittingly. So then, let us always make this comparison. Seeing that God willbe acknowledged in his creatures according to the degree which he hath given to every of them: and seeing also that he will have those to be obeyed which are in pre-eminence, so as the rest must receive their correction and submit themselves to them: it is much more reason, that he himself should be heard and obeyed, when he speaketh with his own holy mouth, which thing he doth when we read the holy scripture, and when we hear his word preached. For inasmuch as he hath set this order in his Church, that they which preach his word should represent the person of his son: can we say it is a light fault to have despised God's majesty, and to have made no reckoning of the hearing of his word? Then let us look well to it.  
Finally, let us mark how it is said here, Thou shalt root out the evil from thee, and all Israel shall hear thereof and be afraid. Here our Lord repeateth that again which we have heard afore, that is, that when outrageous crimes are fostered among us, it is the next way to infect us, & we see there needeth not much leaven to make sour a whole lump of dough; besides that we be told it by God's word, experience also doth show it us. And therefore let Magistrates be vigilant in rooting out wickedness, yea and in punishing men's faults as they deserve. If there be need of man's correction, let it be had, and let this extremity of putting men to death be always prevented. But if the crime be unpardonable, then must severity and rigour be used. For if wickedness be willingly fostered, men shall see in the end what they shall have won by it. Also let us take warning there withal, to benefit ourselves by the examples which we see before our eyes; that when any punishment is executed by order of law, we may understand that God teacheth us at other men's cost, and therefore we ought to have regard thereof. Moreover if Magistrates and judges be called here of God, yea, and expressly commanded by him to punish the disobedience that is committed against earthly fathers and mothers: let us mark, that whensoever there is any manifest contempt of God, any irreligiousness, or any withstanding of his word, those things are much less to be suffered: and that if they be borne with; it is rank treason to Godward, which he will not leave unpunished. And therefore let all Magistrates and all such as are set in place of government to execute justice, understand that God commendeth his own honour to them above all things, and that they must be vigilant in that case chiefly, yea, and that after such a sort, as all of us together may show by our doings, that our whole desire is that God should reign among us, & that we would not have his word to be despised and scorned, but rather reverenced as it ought to be. Wherefore let us show this zeal, if we will have our Lord to bless and prosper us.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe so to tame us, that whereas we be inclined to much wretchedness and corruption, at leastwise we may not become froward and unreformable: but that when we be warned by his word, we may every of us humble ourselves, and quietly take the yoke which he layeth upon our shoulders, and patiently bear the corrections which he lays upon us by men, specially by those to whom he hath given the charge to guide and govern us, so as every of us acknowledging himself to be subject to his superiors, may yield God his due obedience, and in no wise tarry till we be compelled, and spurred, but receive the warnings that are given us, (from whence so ever they come) as the warnings of God, knowing that all truth is of him, and that by that means also he procureth our salvation. That it may please him to grant this grace, not only to us, but also to all nations and people of the earth, etc.   

On Wednesday the first of januarie 1556. The Cxxiiij. Sermon which is the fifth upon the one and twentieth Chapter.  
22 If a man have committed an offence worthy of death, and is put to death for it, and thou hast hanged him on tree:  
23 His dead body shall not hang all night upon the tree, but thou shalt bury him the same day: For the curse of God is on him that is hanged. And therefore defile not thou the land which the Lord thy God giveth thee to inherit.  
THE law that I have rehearsed here, containeth two parts. The one is, that when an offender is executed by order of law; men must not be ashamed of the hanging of his body. Why so? For a witness that his death is a thing neither against God, nor against right: but rather that for the maintaining of civil government among mankind, it is requisite that misdeeds should be punished, as we have seen already that the evil must be rooted out from among the people. And the second part is, that the dead body (for all that) shall not hang upon the gibbet above one day, because it straketh a horror into men and maketh them dismayed, to see a man's body so hanging in the air. God therefore willed that men should content themselves with it for one day in respect of justice, and that afterward the body should be buried. In deed it is true that this law was peculiar to the jews, and that at this day we be no more bound to it than to the ceremonies: it is now set at liberty. But yet doth the doctrine thereof continue still. The use of the law is utterly abolished: but yet must we have an eye to the end wherefore God commanded it, and apply the same to our learning.  
First of all than let us mark, that although it be a dreadful thing to put a man to death, because he is created after the image of God: yet notwithstanding, when it is done upon just cause, and by those to whom God hath committed the sword of justice: it must needs be done; and we must not esteem it, as an unkindly thing. For what a thing were it, if faults should scape unpunished? It were better for us to be wild beasts. So then, seeing that mankind cannot be maintained, but by rigour of justice, and by the punishing of such as have disturbed the common order: it must not be taken for cruelty or for a defacing of God's image, when a man is put to death. All such manner of allegations must be set aside. For God himself speaketh and telleth us, that we ought to be so little ashamed to put an offender to death; that his body must be laid out to the sight of every man, and thereupon God is to be praised, for having so great and so fatherly care of men, as to root out the person that is a disturber of the peace, and to cut off those as rotten members which might mar all the residue, that the rest might abide in safety.  
To be short, we have here a maintenance of the justice that is executed by magistrates, in punishing men's faults and misdeeds even unto the death. justice is not to be abhorred or misliked, because a man is sent to the gallows. Well may we be afraid when we see such examples before us: but yet must we also commend and reverence justice. For why? Ye see here how God alloweth and upholdeth the punishing of offenders, as a thing acceptable to him; and that he will have the very heaven to be a witness thereof, by hanging up the body upon a gibbet, and he will have all the elements to be there also, to say; No, no, ye must not spare them: God hath appointed that this execution should be done, and commanded the same, and therefore you ought to obey him. For if that were not, we should come to utter confusion: and God hath showed us that we ought not to be so wise as to encounter his will. I tell you this is a lesson very behoveful for us in these days.  
Although this law was but for the outward man; yet was it God's will that the instruction thereof should endure for ever. And in very deed it hath continued among men, even by nature. For the Heathen, (who had not the law of Moses) failed not to follow the same order: insomuch that whensoever any man was executed by justice; it was set forth for an example. Whereby we may perceive, that God hath graven this principle in men's hearts, that the executions which are done by persons of authority, and by such as are in office & have the charge committed unto them, are not to be evil spoken of, but rather that we ought to commend them for obeying God, and for doing the thing that belonged to their degree. For if a judge being armed with the sword, do spare the party that hath committed a wicked deed: he is as blameworthy before God, as if he had condemned a guiltless person, 
Prou. 17.15  as Solomon avoweth. And this serveth to overthrow the fantastical opinions of such as say that among Christians no man ought to be put to death, because the like rigour is not as was under the law. Verily as who should say that God had changed his mind and resigned his office: for we know that he is judge of the world for ever. And although he reserve the execution of that office till the last judgement, and have committed that charge to our Lord jesus Christ: yet is it his will that there should be some resemblance of justice even in this earthly life. True it is, that it shall not come to perfection here, and that the most part of such as shallbe condemned at the latter day, shall in this world scape the hands of the earthly judges: but yet for all that, how soever the world go, God will not have inordinate looseness to reign, so as men might do what they list, and all crimes scape unpunished. Therefore his will is that vengeance should be executed by those into whose hands he hath put the sword of justice, as sayeth S. Paul in the thirteenth to the Romans, where he telleth us that Gods arming of them after that sort is not for nought, he will not have them to be but as a shadow to scar babes, and to be utterly void of power: but he will have judges to know that they be bound to punish misdeeds. And so far off is it that their so doing shallbe imputed to them for evil or sin; that God hath showed by this ceremony of the law, that all the Elements of the world accept it and allow of it as witnesses to God, as who should say that the body hanging in the air is as a solemn Record that such execution is not to be condemned, neither ought the magistrates to be desirous to hide it as though they were murderers of such as they cause to be put to death, but rather to set them out for an example, as who would say, we have done a sacrifice unto God, it is our office, it is our charge, thus behoveth it us to do: for if we should spare men in this behalf, we should sell that good cheap which is none of ours, that is to say; God's justice. For it is committed unto us upon condition that we must yield account thereof. Thus much concerning the first point.  
Now there is also a second point, which is that the body must not hang in the air above one day. And that is, because such sights do in truth make men afraid. Also it was Gods will that one days record should suffice among his people, & that they should not keep the corpse there any longer. But I have told you already that we be no more bound thereunto by necessity. In some countries they have devised certain brotherhoods, who should go and take down the bodies from the Gibbets & bury them. And truly that was a fond devotion, for they knew not wherefore they did so, The jews also were so bewitched with their own dotages, that they thought that the burial of them commanded in this place did concern the welfare of their souls. Likewise the Heathen imagined that the souls of men went wandering and straying here and there, until their bodies were buried. But these are dotages of the devils own devising, to turn away men continually to a multitude of lies. God's care is rather of us which are alive, as though he meant to set a mean between the rigour of justice and the gentleness which ought to be among us. This mean therefore is well worthy to be marked; for we ever swar●e aside to some extremity. In shunning cruelty, we become cowardly, and have no more regard of justice, but would have all faults forgiven, and that men might have free leave to do all manner of mischief without correction. On the other side, in minding to be severe, we run in danger of being too severe. God therefore appointeth a mean: which is, first of all, that we should punish the offences that deserve death. And secondly to the end that justice should be had in honour, and that we should not surmise any reprochefulnesse in it; he will have the offenders bodies hoist up into the air for men to look at, as it were in way of warranty that when a magistrate punisheth an offence, he offereth up a sacrifice acceptable in heaven, & consequently which ought to be well taken on earth. Yet for all this, he will not have us to be too hardhearted, but always to retain still some pitifulness and compassion. And when justice is so approved, he will have the body to be buried, yea, even removed from of the earth as an infection. For why? So long as a man's body hangeth upon the gallows, there are two things seen: the one is, that God hath well provided for mankind, in ordaining the execution of justice, and that malefactors should not be spared. That is one point. Another is, that men may say thus with themselves, Lo here is a wicked deed done: for these are tokens that the land hath been defiled. Therefore when a body is so hanged up, it is a sign of the defile of the land by the committing of some robbery, murder, or other heinous crime. When it is so, let this also be ever marked. God therefore intendeth to show that where justice is executed the fault is forgiven, and the country standeth no longer charged therewith, but his wrath is pacified: And as though the misdeed had been spared, he will have the body buried. Thus ye see how the executing of justice upon offenders and wicked doers, and the cutting off of lewdness, is a warrant that God's vengeance shall not light upon the Land. Now than we see in effect what God meant by his Law. Also we see how the instruction continueth still unto us, though we have not the use of the Law itself, because the Law commanded a thing whereunto we be no more bound since the coming of our Lord jesus Christ. So to be short, this doctrine is not unprofitable: for we know God's meaning, which concerneth us as well as the jews.  
But now must we come to the chief point that is to be gathered of this text. For whereas our Lord jesus Christ was hanged on tree, it happened not by hap hazard. Truly the jews desired that he might be crucified, which in those days was the most horrible, reproachful yea and painful death that could be. For the hanging of Christ upon the tree, was not after the manner that is spoken of here. Such as were stoned among the jews were also hanged up upon a gibbet after they were dead: and although they were not strangled, nor beheaded, but overwhelmed with stones: yet were their bodies taken and hanged up, that all others might take example at them. But our Lord jesus Christ was crucified, yea even as though he had been a cutthroat, after the same manner that men lay murderers nowadays upon the wheel. And (as I said) that was a very cruel kind of death. Neither was it done by the Law of Moses, but by custom of the Romans who reigned at that time in jewrie. Yet notwithstanding, the son of God was hanged on tree. And the jews regarded it not, but cried out to have him crucified. Also when pilate condemned him thereto, his meaning was not to put him to it, as in respect of the reprochfulnesse thereof before God: but God governed it in such sort by his secret providence, that jesus Christ was accursed when he hung upon the cross, according to that which had been spoken of him afore. And that is Saint Paul's meaning. 
〈◊〉 3.13.  For in telling us that we be set free from the curse of the Law, he sayeth that our Lord jesus bore it in his body by being hanged upon tree. Also it is the same thing that Saint Peter meant in saying that he bore our sins upon the tree. 
1. Pet. 2.24.  And otherwise this saying of the prophet Esay had not been fulfilled, 
〈◊〉 53.5.  that the chastisement of our peace was laid upon him, so as he was feign to bear our punishment, whereby we might be reconciled unto GOD. And in the foresaid text which I alleged out of the Galathians, S. Paul treateth of two things. He sayeth that because we can not attain to righteousness, but by fulfilling the Law in all points, and by being discharged before GOD: it behoved our Lord jesus Christ to be subject to the Law, to the intent that his obedience might now be imputed unto us, and God accept thereof as though we brought the like obedience of our own. When we speak of being justified before God, how is that to be understood? Verily that we should obey the things that God commandeth us in his Law. For the righteousness that he speaketh of is, that he which doth those things shall live thereby. 
levit. 18.5.  Then must our life be ruled altogether after the will of GOD, and then shall we be taken for righteous before him. Is there now so much as one man to be found, which cometh any thing near this observation of the Law, and that with such uncorrupt soundness? No. The holiest Saints that ever have been, were far off from such perfection. Then are we all disappointed of righteousness, so as we can not in any wise stand in God's favour. But yet are we righteous in the person of our Lord jesus Christ. And why? For he being the sovereign king in whom there was no bondage nor subjection, did willingly submit himself to the Law, and bear the yoke thereof for us: for we know that he performed the will of GOD his father in all points to the full. And so by that mean we be taken for righteous in jesus Christ. Why so? Because he was obedient. Yea and that obedience of his was not for himself; there was no subjection in him, neither was he bound to any thing: for he is altogether above the Law: therefore it followeth that he was obedient for us. And therefore when we flee to him for succour, our heavenly father admitteth us as if we brought perfect obedience with us. For look what is wanting & missing in ourselves, we go to seek it like poor beggars in our Lord jesus Christ, and all is applied unto us by the virtue of faith. Mark that for one point.  
But Saint Paul addeth, that forasmuch as we be all accursed by the Law, our Lord jesus Christ was feign to bear our curse. And he bore it (sayeth he) for he was hanged upon tree. And whereas the Law of God had said, Cursed shall he be that hangeth on tree: the same was verified in the person of our Lord jesus Christ. And S. Paul had an eye both to that which hath been, and to that which we shall see hereafter, namely, Cursed shall the man be which performeth not all the things that are written here. Ye see how God hath declared his will. Thereupon he promiseth that whosoever keepeth his Law, shallbe taken forrighteous and obtain the endless life. But yet on the contrary part he telleh us, that if a man fail in any one point, 
james. 2.10.  he shallbe cursed & forlorn without remedy. Now let every of us look into himself. Was there ever any man that hath not failed many ways? 
Psal. 143.2.  It is said that no man shallbe found righteous in his sight. And again in an other place, 
Psal. 130.4.  Lord, if thou look streitely upon sin, who can abide it? Who is able to show himself before thy judgement seat? Needs must all men be confounded: and not for some one sin, but for a number of wicked deeds shall we be put to shame, if god do once enter into account with us. Then are we all undone & damned as in respect of the Law, there is no more remedy, 
levit. 8.5.  Cursed shall he be which doth not all those things. Alas, we be never able to do the hundredth part of them. I say that although God guide us unto goodness by his holy spirit, yet do we fail through our own infirmity, and there is ever great want in us. Ye see then that we be undone and passed hope of recovery, unless the curse be abolished. And that was done in the person of our Lord jesus Christ, who as he hath performed all righteousness, so hath he also received the curse to himself which lay upon our heads, & he hath borne it in his person, to the intent that henceforth we should be free from it. As how? For he was not hanged upon tree without the providence of God his father: we must always look back to that point. For as for these rascals which go about to deface God's providence, they show that they never knew what religion meaneth; nay they be mastiff dogs, yea and much worse than dogs, believing no more in God than brute beasts, as the world knoweth. Notwithstanding forasmuch as God hath given his son to death, as the scripture beareth witness, that he hath so loved the world that he hath not spared his only son, but hath delivered him to death for us: Let us assure ourselves that God meant to show us to our faces, that he laid upon him the curse due to us, so as the thing which we had deserved was laid upon the person of our Lord jesus Christ. Therefore when we behold jesus Christ hanging on the tree, we know that he hath taken our bondage upon him, even to the intent that we should not be any more bound to the curse of the law, but free, and that the said threat should no more take place to condemn us, Cursed shall he be which performeth not all those things. For why? When we flee for refuge to the death & passion of our Lord jesus Christ, our sins are wiped out, God layeth them not any more to our charge, they be quite & clean done away. And why so? Because the curse lieth not any longer upon the transgressors, when they trust and rest upon the satisfaction that was offered unto God the father, by him that was ordained to that office.  
Here it might be demanded, whether Christ's hanging upon the tree, and his being accursed before GOD, was not a derogation to his majesty? Surely so far off was it from diminishing or defacing of his glory, that it is rather the chief thing wherefore we are to magnify him. For we ought to be even ravished at the inestimable love of God towards us, in that he vouchsafed that his son, who is the head of the Angels, before whom all knees ought to bow, and unto whom all creatures ought to do homage, should so humble himself even to the lowest depths, and bear our curse. When we see that our Lord jesus Christ hath so forgotten himself, and had so little regard of himself; that for very fervent love which he bore unto us, he took upon him the curse wherewith we were all overwhelmed, receiving it wholly to himself: is there any heart so hard, which ought nor to clive at the sight thereof? Again, how ought we to be inflamed to glorify our Saviour, who hath abaced himself so far to save us? Moreover, let us mark also, that he ceased not for all that, to be blessed of God, according to the common title which was given among the jews. And in very deed he is so named in the hundredth and eighteenth Psalm [where it is said], Blessed be he that cometh in the name of the Lord. It was a prophesy concerning the redeemer of the world that had been promised. Now seeing that God avoweth him to be blessed; how comes it to pass that he is accursed, and that the curse should take place in his person? These two agree very well. For whereas Christ became as it were accursed; not only before men but also before God it was because he was our surety, and represented us, setting himself in our steed. Yet nevertheless he retained still the thing that was due to himself, to wit; to be the blessed of the father, who will have him to be known so to be, and that all the world should bear witness of that blessedness. 
Matt. ●1. ●.  For the same should have been spoken by the people, even as we see that the children did sing the same song at the entrance of our Lord jesus Christ into jerusalem. Then was it requisite that this blessing which was peculiar to himself, should be known to the whole world. And so our Lord jesus Christ was not made so accursed, as that the blessedness which was given unto him could perish, and not continue always unappaired.  
Moreover we must come to that which Saint Paul sayeth to the Colossians. 
Col. ●●●  For there he setteth out the cross of our Lord jesus Christ unto us, as a Chariot of Triumph, saying that our Lord jesus hath defaced and canceled the handewriting that was against us, and finally, nailed it to his cross. The Law had showed God's will: And by means thereof it behoved all men to know themselves to be endangered unto God, and to feel themselves to be accursed as I have showed before. But what remedy was there to comfort poor sinners? In deed God ordained sacrifices and washings and such other like things: but were they able to do the deed? When men came to do sacrifice, it was told them in deed that their sin should be wiped away. Yea, but that was not by the power of the brute beasts which was offered at the Altar. Can the blood of an Ox, a calf or a Heckfer cleanse away the spots of the soul? We know that the blood of such things is not only corruptible, but also filthy. Therefore it could not satisfy God's justice, it came far short of it. Again, when a man washed himself, it is true that he had a promise: but was that promise tied to the water? We know that water is a transitory element, and can not attain to the soul to cleanse away the filth thereof. To be short, both the Sacrifices and the washings which GOD had ordained in the Law, were a kind of renewing of the bond which all sinners have engraven in their consciences. Like as if an offender should be taken and made to confess all his misdeeds, and have all his former confessions rehearsed unto him, to the intent to put him in mind of them: even so was God's meaning towards the jews in willing them to take water at their going to the Temple, 
levit. 1.3.4.  as if they should have said, we acknowledge and protest before heaven and earth, that we be defiled so as there is nothing but utter infection in us, and that we have need to be washed. Again, came they once at the Altar: there a sacrifice was offered up, an innocent brute beast was put to death, and that was as a lookeingglasse to set before our eyes, that we be worthy of death, and not of bodily death only, but also of everlasting death before GOD, and to be plunged into hell. Ye see then how the sacrifices and such other like things were as matters of record and authority, to assure all folks the more of their sins, and to convict them of the same, and to make them the more to abhor their misdeeds. But was jesus Christ hanged on tree? Saint Paul saith that in so doing he took upon him the bond that was against us, 
Col. 2.14.  that is to say, all the things whereto the Law bound us, all the fetters, all the condemnations, and all the sentences that served to put us to shame, and to bewray our lewdness. All these things took he upon him, and canceled them, as if a man should take a handewriting and tear it in pieces, to make it of no force by defacing it after that fashion, and even so dealt our Lord jesus Christ, with us. And Paul addeth there immediately, that Christ triumphed over all our enemies, so as the devil was led in triumph. As how? Ye see that jesus Christ was put to the uttermost reproach that could be in being hanged upon the cross, and (as the prophet isaiah saith) he was so disfigured that folk vouchsafed not to acknowledge him for a man, 
Esa. ●3. 2.  but all men abhorred him. And where is then this triumph? Although the sacrifice which he offered up imported a curse in it at the first sight: yet ceased it not to yield a very good sent before GOD as the scripture termeth it. And therefore our Lord jesus triumphed against Satan, against Sin, and against all our enemies. To be short, let us mark, that jesus Christ hath so borne our curse, that he hath abolished it quite and clean. Because he was the fountain of all glory, it must needs be that the condemnation which he took upon him on our behalf, is quite and clean discharged by his power. In like case stands it with his death. He suffered death, but was he overcome of it? No, but he did rather abolish death. And the very stay and trust of our righteousness, is the divine power of his resurrection, as wherein he hath showed himself to have gotten the upper hand of death, accordingly as Saint Peter sayeth in the third chapter of the Acts, 
Act. 2.31. & 3.21.  that it was unpossible for him to be held down by the furrows of death, because he had overcome them, and by that mean had purchased righteousness for us. Now we see that whereas jesus Christ is said to have been forlorn and accursed for our sakes: it did so little abase his majesty, that we ought the rather to magnify his glory in that behalf; assuring ourselves that we shall no more be accursed, because he hath done away our curse, and borne it in his own person.  
Also let us mark therewithal, that notwithstanding his being accursed before God, yet he ceased not to be Gods well-beloved son, according to this saying uttered by the heavenly father himself, 
Matt. 3.17.  This is my deerebeloved son in whom I am well pleased, and in whom I am pacified. And served that but for one instant? Nay it was to continue for ever. How is it then that jesus Christ was accursed, seeing that the father was pacified by him? And that he was not only well liked himself, but also the mean to reconcile the whole world. He is our peace and although through our corruption of nature GOD hate us, yet are we beloved in the person of our Lord jesus Christ; and how is it then possible that he should be accursed before God? They agree both very well. For (as I have said afore) jesus Christ hath borne our curse, yea and he hath borne it in such wife as GOD ceaseth not to love him still for all that. And this curse is so abolished, that the reproach of his cross is turned into glory and triumph, because it is unpossible that the son of GOD should not continue everlastingly the same that he was afore. True it is that he was somewhat abaced for a while; but yet it behoved him to be also crowned with honour and glory, 
Hebr. 2.9.  as it is now come to pass. After this manner must we put this text in ure.  
Now therefore, forasmuch as we perceive that GOD hath set down here a Law for the civil government of the jews: let us assure ourselves also, that he knew well in his own everlasting counsel, what should come to pass, namely that his son should be hanged on tree: 
Act. 2.23 4.28.  for he had so ordained it. And why? To give us the surer ground of our salvation. For had not our Lord jesus Christ born our curse after a visible fashion, we might still hang wavering and in doubt of it. And whereas it is said, that we be reconciled unto God by his death, and that he hath satisfied all our debts, so as the devil can not hencesoorth any more accuse us, but that we have our defence for him, that is to wit, that our sins are wiped away: notwithstanding the report of all this unto us, yet might we still be in perplexity, and stand scanning after this manner: Yea but how be we sure of that? Let us open our eyes and look upon the death and passion of our Lord jesus Christ, yea and let us look upon it in such wise, as we may understand that even from the beginning GOD ordained the tree of the Cross to be a record of cursing. Now then, whereas it is said, Cursed shall he be which performeth not all the things that are contained in the Law: therewithal GOD sendeth us to his only son, and would have us to know that he was hanged on tree to the intent to be accursed. As how? Was he cursed in his own person? No, but for our sakes. Yet notwithstanding, we may now glory, that the curse of the Law hath no more power over us, but that he hath discharged us thereof. After this manner ought we to put this text in ure.  
Howbeit let us mark by the way, that it is not by the virtue of the wood, that we be so blessed before God by mean of our Lord jesus Christ, as the papists brutishly bear men in hand. For when they hear the cross spoken of, they be tied to it with a devilish superstition, yea and with so brutish a superstition as is pity to see, that they should leave jesus Christ, and fall to worshipping of a piece of wood. But when the scripture speaketh of the curse which our Lord jesus bore in his body to set us free withal: it setteth before us two things. First, that when we look upon the wood, we should take it as a token of the curse, and thereat conceive a terror in ourselves: for the thing of itself is horrible. Thus much concerning the wood. And therefore as for all the crosses which the Papists set up, what betoken they else but that they bring Gods curse continually upon themselves? It appeareth manifestly that they despise the sacrifice which was offered once for all by the son of God. We be reconciled to him for ever, and they come to bring up th● curse again, as though they were desirous to have their sins abide upon their heads for ever, without any defacing or doing of them away by God's mercy, through the power of the death and passion of our Lord jesus Christ. And therefore look how many crosses there are in the Popedom, so many records are there that cry out for God's vengeance against those wretched unbelievers, which content not themselves with the amends that was made for them when our Lord jesus Christ endured the curse in himself which was due unto us. But know we once this curse? If we resort to jesus Christ, there we find that the same curse is quite and clean wiped out & done away. After what manner? By the wonderful power of God, even after the same fashion that we know that God made light to spring out of darkness in the creation of the world: and is it possible that light should come out of darkness? Surely this change is not to be done by man, nay, man's wit can not comprehend it. But God meant to show that the means which he hath to work by, do far exceed all that ever we can conceive. And therefore let us mark well, that he which at the beginning of the world turned darkness into light, yea and made light to spring out of darkness: was also as able to turn cursedness into blessedness, in the person of his only son. And that is the thing which I meant in saying afore, that forasmuch as he is life and the very fountain of life, therefore he abolished death, and not without cause. In deed jesus Christ yielded himself to death; but after what manner? Was it in such sort that he ceased in the mean while to be the life of the world? Nay: even therein did he show himself most of all to be the life of the world. Verily he was at the creation: For he is the same living word whereby we were created, and whereby all things are still preserved and maintained in their state & being. But when our salvation was restored us by our Lord jesus Christ, then did he show that he had life in himself, & that he is the wellspring from whence it behoveth us to draw it. Then like as he lost not his life when he submitted himself to death: so he ceased not to be blessed of God his father, when he submitted himself to the curse.  
Now, to knit up the whole, it remaineth to be known after what manner our Lord jesus became accursed to set us free from the curse. The first is, that we should no more be cast off by God as we deserve. For when as the scripture termeth us accursed, the meaning thereof is that God vouchsafeth not to regard us. And of good right may he hate us, because there is no agreement between him who is the righteousness itself, and us that have all manner of wickedness reigning in us. Forasmuch then as by nature we be enemies unto God; by reason whereof he shaketh us off, and utterly disclaimeth us, so as we be not worthy to come near his majesty, and if we come, he must needs thunder against us: therefore jesus Christ became accursed even by bearing God's hatred as it were in our behalf, to the intent that henceforth we should be beloved. Now I have told you already, (and it behoveth us to print it well in our minds) that jesus Christ was never hated of God his father, for that were unpossible. But he was feign to bear our curse, because he was our pledge, and we could not be freed otherwise, than by the satisfaction of his death made once for all. And that is the very mean whereby we be come in favour again & are beloved of God. Therefore if we will have God's favour, and find him a father unto us, (for that is the title which we must use, if we intend to pray to him with true trust): we must ever resort to the death and passion of our Lord jesus Christ. All our prayers (say I) must be offered up by the death and passion of our Lord jesus Christ, or else they shall never come at God. The Papists take holy water and sprinkle themselves, when they go into the Church; but such things are gewgaws and they have borrowed them of the jews, not knowing whereunto those figures served. For they leave the cleansing that was made by our Lord jesus Christ, & stand buzzing about such damages and superstitions. But as for us let us assure ourselves, that we must have all our prayers besprinkled with the blood of our Lord jesus Christ, or else they will be unclean before God, & they can never be made clean but only by th● kind of cleansing. The way then for us to proceed to the obtainment of God's favour, is to resort to the sacrifice which jesus Christ hath offered unto him. Secondly we must understand that God forgiveth us all things of his own freegoodness. For why? The scripture giveth the name of cursings to all the punishments which God sendeth upon men by reason of their sins. Therefore let us mark, th● whereas God might justly power out his vengeance upon us, and that we should lie everlastingly under the burden of his wrath: the chastisement which his son hath suffered, hath delivered us from it. As how? Because he receiveth us into favour, and is at one with us, in not charging us with the sins that we have committed, but forgiveth us them in the person of his son. True it is that God will chastise us for our faults: howbeit, that is not with rigorous punishment, as one that entered into account with us to be our ●udge: but to warn us, and that the corrections which he sendeth us may become as so many medicines to us. But howsoever we far, we always obtain free forgiveness of our sins because jesus Christ hath borne our curse upon his cross.  
Now let us fall down in the presence of our good God, with acknowledgement of our faults, raying him to make us feel them more and more, as we may be sorry for them as becometh us, even with such grief, that we may bring unto him the broken heart which is the acceptable sacrifice unto him. And to the intent we may be the more provoked to mislike our sins and to abhor them, it may please him to grant us the grace to look well upon this horrible vengeance of them which was executed in the person of our Lord jesus Christ, that thereby we may learn to mislike so much of our vices and corruptions, that our whole seeking may be daily to cut off some thing, and to cleanse ourselves better & better, until he have rid us quite and clean of all, and clothed us again with his own righteousness. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the ij. of januarie, 1556. The Cxxv. Sermon, which is the first upon the two & twentieth Chapter.  
THou shalt not see thy brother's Ox or his sheep go astray, and withdraw thyself from them: but thou shalt bring them home to thy brother.  
2 And if thy brother be not near thee, or that thou know him not: then shalt thou take them home to thine own house, and they shallbe with thee till thy brother require them, and then shalt thou deliver him them again.  
3 Likewise shalt thou do to his Ass, and likewise to his raiment, and also to all other things which thy brother shall have lost and thou found: Thou shalt not hide it away from him.  
4 Thou shalt not see thy brother's Ass or Ox sink under their burden in the way, and withdraw thyself from them: but thou shalt help him up with them again.  
FOr as much as we restrain the commandment of the law too much, whereby theft is forbidden; therefore the warning that is given us here is very needful. It seemeth to us that if we have not taken away another man's goods or substance, we be clear before God, & can not be accused of theft: But God hath a further respect, to wit, that every man should work his brother's welfare. For we be bound thereto, & he that maketh none account thereof is condemned as a thief before God, though he can not be blamed before men. If I abstain (say I) from doing any man harm, and keep my hands undefiled from robbery, and extorsion: yet am I not discharged for all this. For if I have seen my brother's good perish, and suffered it to go to destruction through my negligence: GOD condemneth me for it.  
Therefore let us mark well, that the law in forbidding theft hath also bound us all to procure the welfare & profit one of another. And in deed it is a rule to be observed of us in all cases, that God in forbidding any evil, doth therewith command us to do the good that is contrary thereto. Thou shall not steal, saith he. And why? For he that doth his neighbour any hurt or harm, is abominable before God. Then is it to be concluded, that as I would have mine own goods preserved, so must I be chary of other men's also, & every man must do the like on his own behalf. And thereof we have an example here: namely that if I see my neighbour's Ox or cow or any other cattle of his straying in the fields, I am bound to drive them home to his house, and to say unto him, I have found thine Ox straying, look better to him. Yea and if I find a be●st which I know not and see it straying abroad, I am bound to keep it till the owner thereof come, I must not hide it, to make mine own gain of it, but I must declare it abroad that I have found stray cattle, that the owner may come to require it, and I must be ready to deliver it him again. And Moses addeth that the like is to be done in all things that are lost, whether it be raiment, money, or any other thing, that ye list. Then if I find any lost thing, I am bound to keep it safe, and to restore it to the owner. And truly even uprightness doth sufficiently lead us thereunto: For if a man have lost either money or any other thing, and can not find it, he will make moan for it, and that justly. Now the more we be inclined to our own profit, the more let us look to be condemned, when any body hath sustained loss by our spitefulness or negligence. I myself will blame others if they restore me not mine own when I have lost it. And why should not I be condemned in the like case? And so we see now that it is not enough for us to know the ten commandments which are contained in the Law: unless we have the exposition of them also, so as we know what God meant and intended by them. For if I take this saying, Thou shalt not steal, and think it enough for me to have abstained from taking away of other men's goods: it is an over slender exposition. And if I flatter myself and boast of my pureness and innocency, it shall nothing boot me. For GOD showeth that he had yet a further meaning; namely that every man should have a care of his neighbour, that being knit and united together, we must labour to maintain our neighbours right as well as our own, and be so faithful one towards another, and on both sides be so uprightly minded, as we might say, as I would not that an other man should suffer my goods to perish, but that he should preserve them for me: so must I do the like to all those with whom I am conversant, that is to say all men, as shallbe declared more fully hereafter.  
And if we be bound to send home our neighbour's Ox or Ass that is lost, let us see whether we may take away an other man's goods by extortion & lewd dealing. For there are many which think it no offence before God, to convey to themselves by subtle means the things that belong not to them. And wherefore is that? Because they shall not be impleaded for it at the Law. Yea, but who is he that acquitteth them? Think they to dally so with God? But as I have declared before, the Law sayeth, not only that we must abstain from all robbery, but also preserve the goods of our neighbours. For if I lay wait to finger to myself and to enrich myself by impoverishing them that have wherewith to serve my turn, seeking mine own profit by my neighbour's loss: I must not think that God liketh of my subtle dealings, craftiness, & shifting. When we have washed our hands never so clean before men, what shall it boot us, if the heavenly judge condemn us? Thus ye see that the way for us to put this text in ure, is to consider God's intent in condemning theft in his Law: which is, that he will have us to endeavour to benefit our neighbours to the uttermost of our power, so as every man may peaceably enjoy his own, and each of us help other, eschewing all hurt & hindrance of our neighbours, and doing to all men as we would be done unto. That is the effect of the thing which we have to bear in mind.  
We see that even in the beastliness of Popery, some track of his doctrine was retained still. True it is that those shavelings being as gulfs, and spreading out their nets to draw in the pray to them from all sides, willed folk to make offerings of the things that they had found, bearing them in hand that if the owner were not found, those things were excheated to God, meaning to their own purse. Yet notwithstanding, this stood ever as a rule, that under pain of thievery it was not lawful to conceal any thing that was found, being known to be lost, but that all means possible should be wrought to find out the owner. Now seeing the blind wretches which were so brutish knew this: what excuse will there be for us? Nay, we see what liberty many folk do take nowadays: insomuch that even they which pretend to have the Gospel, do play the thieves for every trifle, so as there is nothing but pilling & polling with them. But in very deed the most number of them never tasted what Gods truth is. But how so ever the case stand, this saying of God ringeth shirle here, & our ears are continually beaten with this lesson, that we ought to procure the welfare of other men. Yet notwithstanding, let a man go into the fields, & he shall find nothing but robbing and filching. And what shall he find in towns & cities? much worse. A man shall see snatching and catching every where, & all men's endeavour is to fleece one an other. woe worth us therefore if we bethink us not better of that thing that is told us here, which is that God commandeth us to procure the welfare of other men, and to look to the doing of it in such sort, as no man may be hindered by our default, and not only that we be clear from all evil dealing, but also from all negligence or slothfulness. For God enjoineth us, that as we think upon our own profit, so we must not forget the well-doing of our neighbours. But as we would have others to look about for us, when we had lost any thing: so must we be likeminded towards all such as we can secure in their need.  
Now if it be said that we must bring again our neighbour's Ox or Ass: what is to be done to his own proper person? Or to his children and houshouldefolke? I see a household out of order, and the master thereof deceived: If I warn him not thereof, I am to blame. So then we must proceed so far by degrees, that if we must have a care of beasts, much more must we have it of humane creatures. If I ought to bring home a man's Ox when I find him straying, for fear he should be lost: what ought I to do to his children that are ready to perish, and run a stray like brute beasts? Shall I not think upon them to bring them into the right way? Again in general, if I see my neighbour go to decay and destruction, I ought to reclaim him, accordingly as S. james warneth us saying: If any of you bring back his neighbour into the right way, 
jam. 1. ●9.  when he was gone astray: he hath won a soul to God. Now if our Lord extend his love even unto Oxen and Asses; what ought we to do to those whom he hath created after his own image, & which are like ourselves, & to whom we be linked by a kind of brotherhood, not only in respect of our bodies, but also in respect of our souls? Shall we see them run astray & go to destruction, & not reach them our hand nor do our endeavour to bring them back again to the way of salvation? Therefore when we see menssoules in danger to be lost, let us learn to reclaim them, & let us apply ourselves thereto as much as we can possibly. For if we be slack in that behalf, there needeth none other witness against us than the bruit beasts. For if we suffer their owners to lose them, we shallbe condemned before God. So must our indictment be made and framed against us by the brute beasts, when we shall have held scorn after that fashion, to bring back the wretched creatures that are gone astray, to cause them to be reduced again unto God: For if we be bound to maintain mortal men in their right: I pray you, be we not double, yea a hundredfold more bound to do it unto God? Behold, God telleth us that we belong to him, & that we be his heritage. Now, I see a poor man go astray like a beast that is lost, and shall I suffer God to be bereft of his right, or to have his possessions diminished? True it is, that we cannot enrich him: but yet doth he show how dearly he loveth us, in that he hath purchased us with the blood of our Lord jesus Christ. I see God's possession go to havoc, and make no account of it, and so is it lost from him through my default: and how shall I excuse myself? Wherefore let us mark well, that if we ought to maintain the welfare of mortal men, because God hath ordained that there should be faithfulness among us one towards another: we ought much more to endeavour and procure that God may abide unimpeached in his state, and that those which be of his house (that is to say of his Church) may not miscarry, but that they may all be preserved unto him. That is the thing which we have to remember upon this text.  
Now Moses addeth, that men must do it, though it be the more to their own pain. For although I be unknown to the party that hath a beast so strayed; and he be not my neighbour: yet must not his beast be lost by my negligence, but I must bring it back lest it fall into evil hands: and my so doing must be of purpose to restore it to the owner. Here we see (as I have said afore) that it is not enough for us to abstain from all misdealing, but we must also do our neighbour's service, as we would they should do for us. The taking of pain or care for an other man's benefit, must not make us shrink from the doing of our duty. If we allege. What am I bound to him? What hath he done for me? It is not for us to regard the doings of men, whether they have done us any pleasure or no, and there after to requite them, as who would say, I should show a man no friendship, unless he had first befriended me before. No, It must suffice me, that God will be acknowledged in all those things. And therefore we must not have an eye to men's persons to say we know them not: but it must suffice us that God saith unto us, Although the parties be unknown unto you, yet must you do your endeavour to save their goods and substance: for it is my will that there should be that bond among men, and that by mean thereof they should be knit together, and every man willingly become debtor to other. Although men can not bring ye before earthly judges to compel you thereto, yet ought every man of himself to yield unto it and to bear in mind that I will have you to exercise such charitableness among yourselves. Thus much concerning that point where it is said, that although the party be not our neighbour, no nor known unto us: yet we must not forebeate to keep his beast for him, or any other thing that he hath lost.  
There is also an other point, namely that if we light upon our neighbours Ox or his Ass fallen down by the way by reason of some disease or tiring under his burden: we must help to get him up. And this showeth us yet better, that all they which procure not the benefit of other men, are esteemed as thieves. For we commit not any offence, but the same is a breaking of the Law of God. It behoveth us to mark that. Now what is said in God's law? Thou shalt not steal. It is but one word. But we must have an eye to the lawemakers meaning. And so we must conclude, that if we see our neighbour stand in need of our succour before our eyes, and fail him: if we perceive he is like to sustain loss, & we remedy not the matter, having the mean to do it▪ we be condemned of felony before God. It is a hard case, men may well dispute of it, yea & imagine that they shall get the upper hand: but all replying must be laid down: for as much as God hath spoken it, his saying is an unrevocable sentence. Therefore let it content us that the law telleth us that if we save not our neighbours goods to the uttermost of our power God condemneth us and taketh us for thieves. Indeed if we were to be called before worldly judges, we might allege, he never bond me to do so much for him, I am not beholden unto him. I have not promised him any thing, what covenant is there betwixt us? & such other like things But when we come before God, we must shut our mouths, & acknowledge that if we have been negligent when we have seen the loss or hindrance of any man's goods, so as we have not helped to save them, but have shut our eyes at it, and not vouchsafed to put forth our finger to the succouring of them: it is all one with theft or robbery, before God.  
And herewithal let us mark well, that seeing it is said here that we ought to succour the beasts when they be fallen down under their burden: how much more ought we to do the like to men? When an ass is fallen down, what is that to us? And yet for the love of my neighbour, I am bound to lift him up again if I can. A poor man that hath toiled himself to the uttermost, standeth in need of my help, and I forsake him: is this cruelty excusable before God? Behold, I am condemned for not doing my duty towards a brute beast: & what shall then become of me if I forsake mine own image & the image of God, so as a poor man is borne down & I succour him not, but wring my mouth at it as if I had done no fault at all? So then let us mark, that in speaking of the brute beasts, God meant to induce us the rather to the discharging of our own duties one towards another: Like as when S. Paul allegeth this text, 
1. Cor. 9.10.  Thou shalt not mussel the mouth of the ox that laboureth for thee, think we (saith he) that God hath no further respect than of the beasts? Nay verily, his speaking of it is for the love of men. As who should say, If we ought not to withdraw food from the beast that laboureth under our hand & for our profit: ought we not to give sustenance to the handicrafts man, or to any other person when he doth us service? Indeed S. Paul speaks there of the ministers of God's word; but yet generally we be led to this uprightness of maintaining such as take pains for us, according to reason. For why? God hath spoken so of Oxen: And he hath spoken it to do us the more shame, as if he should say, The Ox shall have just matter to condemn you. Indeed the Ox hath not speech as we have: but yet we cannot so scape but that God will condemn us for cruel and unkind foolke, if we pity not the brute beasts. It is said in salomon's Proverbs, 
Prou. 12.10.  that the righteous man hath in regard, the blood of his horses & of his beasts th● labour for him. Sith it is so, then if the poor souls that have bestowed their labour & travel, & spent their sweat & blood for you, be not paid their wages as they ought to be, nor succoured and sustained by you as they should be: if they ask vengeance against you at God's hand, who shallbe your spokes man or advocate to rid you out of his hands? Now then▪ whereas here is mention made of the relieving of Oxen & Asses when they be fallen down under their burdens: let us learn thereby, that it is much more reason we should relieve our neighbours; when we see them vexed and overmatched. Verily a beast cannot speak to move us to pity and compassion: and therefore we must go to him of our own good will, though we be not moved nor requested thereunto. Hereby we be warned, that although a man cry not out at a murder, ●e make any great bewailing: Yet his very necessity ought to suffice to make us to step to him aforehand, & not to suffer him to lie languishing to the last instant, that he be constrained to say. Alas help me. We must not be so slow. For why? Although a beast cannot speak a word, yet doth God command us to secure it. And therefore much more do we owe like duty towards our neighbours.  
Furthermore, if a man demand what those burdens are: S. Paul showeth us them saying, Bear ye one an others burdens: as if he had said, that our infirmities are burdens, & we have need to be eased of them. Therefore we must exercise our charity after that manner. I see a neighbour of mine that is weak, I mean this of all men. For how perfect so ever men be, they have ever some faults in them, and they have need to be borne with. And I for my part cannot away with it, unless men have pity upon me: I have my burdens as well as all other men. In respect hereof God saith unto us, 
Gal. ●. ●.  Bear ye one an others burdens: for this is Christ's law, saith S. Paul. And yet hath this law been for ever. For if the brute beasts were to be relieved by the law of Moses: likewise were men to be relieved, as I said afore. But S. Paul telleth us that we have more need to do it nowadays than ever: For our Lord jesus Christ telleth us that the chief sacrifice which he requireth of us even for God his father, is to have a regard wherein every of us may help his neighbours, & to endeavour to remedy infirmities where he sees them to be. Indeed we ought not to foster vices. Neither is that S. Paul's meaning when he exhorteth us to bear one another's burdens. His intent is not that we should dissemble, or that we should foade men in their naughtiness by playing the blinkards when folk have done amiss. For that were rather a leaving of the wretched souls still in their straying, until they were tumbled down into the pit of destruction. Then is not that S. Paul's meaning in commanding us to bear one an others burdens: but rather, that when we see an other man in sorrow, we should comfort him: when we see him weak-minded, we should hearten him; when we see him too much entangled in the cares of this world, we should labour to pull him back, persuading him, to put his trust better in God, & not to be so wedded to worldly things. When we labour after this fashion to remedy all vices: then do we bear one another's burdens. And to induce us thereunto, we must understand that there is none of us all, but he hath need to be borne with. That is the thing which we have to gather upon this place, where it is said that we be bound to help up an Ox or an Ass or any other beast that is fallen down abroad, and that we ought to relieve it as much as may be.  
But here is no mention made of any other than a brother. It is said, that if thy brother's ass or any other thing of his be lost: or if the Ox or horse of thy brother be fallen down by the way, thou must help him up again. Who be the brothers of whom God speaketh here! The word Brother is to be extended further than a number do extend it, who always excusing themselves, do pluck their heads out of the collar as easily as they can, when they see Gods commandments to be too hard & difficult yea & utterly unpossible for them to do; they slip the collar by such fond shifts as this: I am bound (say they) to do this for my brother, that is to say, for such a one as I am acquainted with, or to whom I am linked by any familiarity, neighborhoode, or friendship: those indeed are our brothers. Yea. But what if we have to do with the furthest strangers in the world? should we account them for our brothers? To what purpose were that? Lo how the hypocrites would dally with God, & break the bond which he hath made betwixt us, under pretence of this word Brother. But the exposition thereof is given us in the three & twentieth of Exodus, where it is said, If the Ox or the Ass of thine enemy be fallen down, thou shalt help him up again: thou shalt do good to him that hateth thee, and to him that seeketh to hurt or hinder thee. Ye see then who are our brethren, namely even our very enemies, such as persecute us, & such as could find in their hearts to eat us up. And yet for all that, even with them must we maintain brotherhood. As how? Verily it seemeth a right hard case at the first sight: for have not they already broken the bond of brotherhood? What though there were an union among all mankind? Yet as touching those which are so malicious & froward, and despise God by doing lewdly, are not they worthy to be shaken off, & to be barred from the company of other men, seeing they have sundered themselves from them? Truth it is that if we should have respect to their persons, we might well say, shall such a one be my brother, having set himself after that fashion against me? Were he a member of my body, would he have cut off himself from me? Seeing then that he hath forsaken me, I will have no acquaintance with him in any manner of wise. The alliance which I had with him was of god, God made it betwixt us: but he hath utterly withdrawn himself from it, & therefore may I likewise forsake him. So long as we plead against the person, such excuses may well take place: but as for before God, they will not go for payment. For his planting of neighbourhood among us was with condition, that although a man make himself unworthy thereof yet we must not fail to do him all the good we can. And so the bond of kindred ordained by god, cannot in any wise be defeated. Were a man become the veriest naughtipacke that could be; yet ought we to entreat him as our neighbour.  
Truth it is that there are cases wherefore we ought to forsake men, & to give them utterly over. But yet for all that, we must not cease in the mean while to procure their worldly welfare, and much more the health of their souls, yea even of such as are excommunicated & cast out of the Church, 
1. Cor. 5.11.  as saith S. Paul. We must not seek them, for that were the way to infect us with their defilements, & to make us their partakers. Nay, we must rather mislike them & abhor them, as it is expressly commanded us. But yet in the mean season, we be bound always to secure them in their need, & to forbear to hurt or hinder them. That is the thing which our Lord compelleth us unto. And therefore let us mark well that it was never lawful under the law to bear enmity against any man: yea & although a man had enemies: yet was it not lawful for him to seek revenge. And if I be bound to succour mine enemy's Ass or horse: what ought I to do to his own person? Shall I be exempted from himself, when I am bound unto his cattle? It is well known no. And herein we see the beastliness that hath been & yet still is in the Popedom. For the subtle doctors say, that to do good to one's enemy is not a commandment of God, but a counsel given by our Lord jesus Christ. And mark I pray you whereupon they ground themselves. What say they? It is too hard a thing for us to have the heart to do good to such as hate us & persecute us. And therefore it is to be concluded, that God hath not commanded us to do it: for that were too great rigour. If jesus Christ counsel us, verily then is it a point of perfection: but yet are we not bound to it. And thereupon they hold opinion that none are bound to it but only the Monks, whose state is angelical, & yet notwithstanding, of all men in the world they be fullest of revenge. Nevertheless, it is for none but Monks to have such perfection; & as for us that are lay people, they say that for us to become Christians it is enough to take it as a counsel, and to tend the way, howbeit without thinking ourselves guilty of deadly sin, though we do it not. True it is that they can find in their hearts to say, that we ought not to hate any body; but to say that we be bound to love our enemies, and to do good to such as seek to hurt or hinder us; no no, they cannot digest that word. And why? For they be forepossessed with this devilish opinion, that God commandeth not any thing which is not possible for men to do. And thereupon they make as it were a counterpeise or even balance, of free-will & of all God's commandments: insomuch that they stand scanning thus: Cannot we do this or that? God then hath not commanded it, neither ought it to be done: & if a man did it, it were more than needed. As who should say that God had foregone his right, because we be so corrupted and untoward as not to be able to perform that which he hath ordained. And what a dealing were that? If a man own me money, & have wasted all away by his lewd behaviour, is he therefore clearly quit and discharged, because he hath so misspent both his own & mine? No surely. Whence cometh it then that we cannot love our enemies, and that we be so revendgefull: but of our own corruption & of the sinfulness of our nature? Yet notwithstanding, we cease not therefore to owe still unto God the things that he hath enjoined us. And therefore we conclude that our Lord hath bewrayed the blindness of the Papists, in making them to spew out such blasphemies as these, namely, that to do good to our enemies is not a commandment of the law, but a counsel of our Lord jesus: For we see what was enjoined by the law of Moses. And again on the otherside, a man may well say there is great odds between the perfection of Christians, and the conversation of the fathers: yea verily, & the hardest part of all our life, is to love our enemies & to do good to such as persecute us. But the fathers that lived under the law were bound to that as well as we. And therefore we must not imagine that our Lord jesus brought any new rule as the Papists avouch blasphemously against God's law, saying that it was but an Apsie & an entrance: and that there is now a true holiness and perfection, in the things which the Gospel showeth us. But we see the clean contrary, namely that even under the law God did expressly forbid men to avenge themselves: & again on the otherside commanded them to do good to their enemies, & to endeavour to overcome evil by doing good, which is the perfection of the gospel as S. Paul showeth in the twelfth to the Romans. And it is the very same thing that is contained in the Sermon which our lord jesus made from the fifth chapter of S. Matthew to the seventh. Also the same thing is brought to our remembrance by the things which jesus Christ saith, in the similitude of the man that was wounded in his way by thieves, as he went from jericho to jerusalem. There he taunteth the jews, who came of the lineage of Abraham, and ceased not to vaunt themselves of that holy pedigree. And yet he saith to them, I cannot tell what kindred or brotherhood there is among you. For if a man be fallen behind hand▪ and have need of help, I see not that ye secure him: ye acknowledge none other brotherhood than that which is of the flesh. And if ye see any gain to be had by allying yourselves with any man: he shallbe your brother and your great cousin. But if ye see no profit to be had by him, farewell he, he is no more your kinsman. Hereby he inferreth a similitude, how a Priest looking upon a poor man that was wounded and sore hurt, and in danger of death; passed by him and took no heed of him: and likewise a Levite, and also a common Iew. Then came a Samaritane, (the Samaritans were hateful to the jews, as they who indeed had nothing but apes toys and mere superstition in their Church) & yet our Lord saith there that the Samaritane had pity upon the jew which was so sore wounded, and succoured him. Was not this man the jews neighbour? Ye cannot deny but that he was so. Hereupon jesus Christ concludeth, that when the law speaketh of neighbours, it meaneth not those which are allied unto us, or which are of our own blood and kindred: neither meaneth it those neighbours only with whom we be conversant and familiar: but generally all men, yea even the furthest strangers unto us. Although we may say th● such a one belongs not to us, yet are we his neighbours as in respect of god. For our Lord could well have used another word: but he intended of set purpose to touch us to the quick in saying, Look how many men are in the world, so many neighbours have we. And whereas in this text the word is a Brother, indeed it had respect to the lineage of Abraham. But nowadays we have all one father, 
1. Tim. 2.4.  who is called upon in all languages and in all countries. He hath not chosen the race of any one man, nor shut up his service within any one certain country: For the partition wall is broken down, 
〈◊〉 ●. 16.  so as there is not now any difference of jew and Gentile, accordingly as is told us that we be all one body in our lord jesus Christ, and th● seeing God is proclaimed by the Gospel to be our Saviour & father, we must maintain a brotherhood among us. And as touching the word Neighbour, the law hath used it of purpose to show men that they may well shrink away one from another, but yet they be all of one known kind, according to this saying of the Prophet Esay, 
Esa. ●8. 7.  Thou shalt not despise thine own flesh. If I can say, This man is of a far country, there was never any acquaintance betwixt us, one of us can not speak a word that the other can understand: what is all this to the purpose? Let me look upon him & behold him thoroughly, & I shall find the same nature in him that is in myself: I shall see that God hath made him so like me, as if we were but one flesh. And all mankind is of such shape and fashion, that we have good cause to love one another, and to know that we ought to be all one. Although there be some difference as touching this present life: yet ought we to consider that we spring all out of one root, & therefore that we should tend all to one end, even unto God who is the father of us all. And therefore it is not without cause that in steed of saying, thou shalt do so to all men, our Lord saith, thou shalt do so to thy neighbours. And albeit we fall to disputing of the matter, and would slip our heads out of the collar, seeking to shift off th● matter by alleging that we be strangers one to an other: yet can we not bring to pass that all men should not be our neighbours, because we are all of one self same nature, whereby God hath knit us & linked us all together. The thing then which we have to mark in this part of the text upon th● word Brother, is that whereas God speaketh after that manner to the jews, because he had adopted the lineage of Abraham: it showeth us nowadays that we must all be as brothers, forasmuch as our Lord jesus Christ hath proclaimed peace through the whole world, and God is at one again with all nations & all men. Seeing it is so, it behoveth us to maintain the brotherhood which was procured by Christ's bloodshed, & whereunto God calleth us. And although many spiteful people go about to violate it by their unkindness in shrinking away from the Church, and become our enemies, by guing us occasion to do them harm: yet notwithstanding let us strive against their naughtiness, & labour to procure the salvation of their souls, and the welfare of their bodies so far as we can. And when we see that we on our side are weak, & cannot frame our affections to the obeying of God so well as were to be wished▪ let us pray our good God to strengthen us by his holy spirit, that we may outstand all assaults th● are put unto us, so as we may have the upper hand of them, when he hath once rid us of our flesh.  
Now let us kneel down before the majesty of our good God with acknowledgement of our sins, praying him to make us so to feel them more & more, as that being cast down in ourselves, we may be lifted up again by his hand, & that being so lifted up & upheld by him, we may follow his example towards our neighbours, endeavouring to continued in good peace & concord, & bearing with the weaklings, so as we may all with one common consent keep our way unto him, & attain thither by his grace. That it may please him to grant this grace, etc.   

On Friday the iij. of januarie. 1556. The Cxxuj. Sermon, which is the second upon the two and twentieth Chapter.  
5 A woman shall not wear the apparel of a man: neither shall a man put on the garments of a woman. For whosoever doth so, is an abomination to the Lord thy God.  
6 When thou goest abroad and findest a birds nest in a tree or on the ground, and young birds or eggs therein, & the dam sitting upon her young or upon the eggs: thou shalt not take the dam with her young birds:  
7 But thou shalt let the dam go, & take the young ones to thyself, that it may go well with thee, and that thou mayst prolong thy days.  
8 When thou buildest thee a new house, thou shalt make a battlement about the roof of it, that thou bring not blood upon thy house by the falling of some man down from it.  
THe first law which I have rehearsed here, showeth that in all our behaviour, we must have a care to be honest, & eschew all looseness. Truly it should seem to be no matter of great importance for a man to be appareled after one fashion or other: but yet for all that, God will have things done in order. For if men go disguised, & wear such apparel as serveth not for necessity but for folly: that is not convenient. If women be dissolute, what a thing is that? They forget their nature: for women ought to be modest. If there be no shame, but that they will needs be out of order: it is a very beastliness. That is the effect of God's intent in saying that men ought not to put on women's apparel, nor women ought not to be clothed in men's apparel: For it is good reason that there should be a difference between men and women. And although there were no law written, doth not even nature teach it us? And when S. Paul telleth us that women must come to the Church with their heads covered & not with their hair about their ears: 
〈◊〉 1●. 5.  he showeth the same thing. What saith he? have we need to speak to you of such things? For if a woman were polled, durst she show her head abroad? A man may well be bold to show his head bare, though he be polled: and shall a woman do so too? That were a shame, every body would mock at her, and she should be feign to hide her head. Now sith ye know this without any scripture or word written: do ye not see how God hath sown as it were a seed of modesty in you, to the intent that every man should have a regard to that which is comely for him? So then, let us mark that here God intended to show us that every bodies attiring of themselves ought to be such, as there may be a difference between men and women. And truly we see what dangers do ensue when folk go so disguised: many inconveniences do accompany them, & God is offended with them. Therefore the setting down of this law is not without cause. For they that love to go so disguised, do despise God: as for example, in these maskings & mumming, when men put themselves into women's apparel, and women put themselves into men's as ye know: what comes of it? Although no evil ensued thereof, yet the very thing itself displeaseth god. We hear what is said of it in this place. Whosoever doth it, is an abomination. Ought not this saying to make the hair of our heads stand up, rather than we would provoke God's wrath upon us wilfully? But besides this, we are sure that the suffering hereof is the opening of a gap to all whoredom. At a word, such disguisings are but enticements of bawdry, as experience proveth. Therefore let us not think, that it was more than needed, for God to appoint men a several kind of appareling by themselves, and the women another kind of attiring by themselves agreeable to their several sexes. Whereupon we have to remember, that God liketh well, that there should be an honesty even in our apparel. Truly (as I have said afore) that is not the chief point: For if a man should set the perfection of our life in this thing: it were all one as if he should set the cart before the horse: but yet is it not to be omitted. For even the Heathen themselves have showed us our lesson, telling us that if there be no regard of honesty, men do bewray that the rest of their virtues are not counted for virtues any more. For if they observe not some order, discretion and modesty in their behaviours & manner of dealings, they may seem to be degenerated into brute beasts. Then is it as a witness that we walk as before God, when we regard a kind of honesty in our apparel. Truly men may soon overshoot themselves. Although they attire not themselves like women, yet if they use any gaudishnes, and make themselves to be as gasingstocks: such superfluity displeaseth God already in another respect. Likewise though women attire not themselves in the raiment of men: Yet if they be too gallant & brave, and covet to have too great a show, they fail not to offend God▪ even in another respect, as I said afore. Yet notwithstanding, we must first of all see that men be so appareled as they become not womanlike, as we see diverse times that they attire themselves like brides. In so doing they seem to be sorry that God made them not women, & to be desirous to renounce their own sex. And that is a shameful thing. Again, when women go appareled like men of war, (as there be some which had lever to bear a hackebutte on their shoulder than a distaff in their hand:) it is against kind, and we ought to abhor it. Although we were not spoken to, ne had any law or ordinance of God▪ yet do we even of ourselves perceive it to be strange and whosoever hath any spark of pureness in him, will judge so. Ye see then that first of all the fashion which men do use in appareling themselves, must show that God hath created them to be as men: and that the women also must observe the modesty that is agreeable to their sex. Thus much concerning the first point.  
And as touching the second, let us mark also generally, that in our appareling of ourselves God will have us to respect use & honesty. Those are the two things which we ought to set store by. The first is use. And my meaning by use, is that men should be contented with such apparel as will defend them from cold and heat. And by honesty I mean that they should not be clad & attired after a disguised fashion, as though they went to play an interlude, or were desirous to make folk to gaze at them for the strangeness of their apparel, that it might be said, who is this? O, it is such a one. Now then, if we observe the use, that is to say, if we hold it enough to be clothed only: and therewithal do keep such measure as we break not common order: it is a rule that God alloweth. Also when women be not too curious in attiring themselves, nor desirous to draw all men's eyes unto them to behold them in their decking: that is the honest kind of behaviour, which God commendeth unto us. And in the same respect doth S. Paul say that women ought to have a holy honesty, 
1. Tim. 2.9.  or a comely holiness. In speaking of the attire and apparel of the faithful women, he useth a word which importeth that they must not only be honest, but also therewithal have a certain mark of holiness, that men may know them to have profited in God's word. And sooth if we considered well what was the first cause of apparel, we would not be so greatly given to superfluous bravery as we be. For as oft as we put on either shirt or Coat, we be put in mind that our Lord commandeth us to hide ourselves, because his image is disfigured in us: and our clothing of ourselves ought to make us think upon the sin of our father Adam. For by reason of sin, we become subject both to heat & cold. And again, God telleth us that it is a sign of our shame. For nakedness of itself is not unhonest, were it not that God's image is disfigured in us by our corruption. Had we this regard with us, surely we would be warer to keep order and measure in our apparel, than we be. Howsoever the world go, let us learn that God will have us not only to be pure and clean from all lechery, but also to prevent all inconveniences. As for example, when he saith, Thou shalt not commit adultery: that commandment hath an eye to this present text. I have told you already, that all the laws which are written here, concern manners, & are rules of good life, & are to be referred to the ten commandments: For God hath not added any thing to those ten sentences. Therefore whereas in this text it is said that the man shall not wear the apparel of the woman; doth God set down an eleventh commandment? Did God bethink himself better afterward, and add somewhat else to that which we had heard of him heretofore? No, it is but only an exposition of this saying of his, Thou shalt not commit adultery. As how? For in forbidding adultery, God not only forbiddeth the act itself, which were punishable & worthy of reproach even before men: but also he forbiddeth in effect all unchaste behaviour, so as none may appear, neither in apparel nor in any part of our conversation. We must keep such a measure, as our apparel tend not to unchastity, lest we run into such looseness, as we be blamed for seeking to make a hodge-podge, & to have had no regard of bringing all things to confusion by such disorderly dealing. Which mischief to eschew, both men and women must have a care to follow every of them their own vocation. If we be not of that mind, although we commit not any adultery in act, yet are we atteinted already before God, with some vice that tendeth towards adultery. Wherefore let us learn that by this sentence where our Lord saith that men and women ought to differ one from an other in the fashion of their apparel, he meant to expound and confirm this former saying of his, Thou shalt not commit adultery. Were this as well borne away as it ought to be, we should have better rule among us than we have: & there would be no such impediments in the redressing the abuse of apparel. The costliness thereof would soon be corrected in some countries. And why? For ye shall see nothing now but embroidery, & such oversumptuous things, that by all likelihood men are wilfully bend to overcharge themselves with the deckings of women, but these things would be provided for. And in the mean while men look not to other vices which are as much or more to be condemned. For there is never any ho, when folk begin once to seek new fashions to disguise themselves. This seemeth to be nothing: but as it cometh from an evil root, so tendeth it also to an evil end. For it is certain that if it were not for ambition and pride, these things should not be seen so common as they be. Insomuch that there are a great sort, that can find in their hearts to endure hunger and thirst and a number of other incommodities in their bodies, only to bestow their money upon things that can serve them to none other end than pomp and vanity. And why do they so? O, they love well gay apparel: they have a delight to be tooted at and gased at a great way off. And we see it more nowadays than ever it was seen. This fond curiosity hath reigned in all ages among the Frenchmen, and they cannot be reclaimed from it as yet at this day, but they despise God & nature more than ever they did. But we hear what God saith by his Prophet Sophonie, 
Soph. ●●●  where he threateneth such folk as seek new-fangled and strange attires, coveting always new shift. No doubt but he condemneth this pompousnes and the persons themselves which seek everiday new fashions, that they may be gased at afar off, and be the more esteemed, and that men may say of them; Such a one hath invented a new fashion: such a one is skilful in finding out new attires. Surely such folk are well worthy to be condemned to be tailors. These great lords & brave lads which will needs wear tablets at their necks, that is to say sumptuous jewels for folk to gaze at a great way off aught of reason to be all made tailors, seeing they, have so great pleasure in finding out so diverse sorts of apparel to disguise themselves with. And by the way let us mark, that in saying so our Lord showeth us that we must come back to the said use and honesty, and to the rule which he hath given us: and if we keep that; let us assure ourselves that it shall be an acceptable service to him. Contrariwise, if we be led with a foolish and inordinate lust, to change every minute of an hour and to disguise ourselves: it is a thing that displeaseth God, though it import none evil at all. And moreover, we see how it proceedeth of fond vainglory: and when men are so given to vanity, surely they despise their own Souls and never care for them. Also they be infected with overweening, so as they will needs be commended. Now when men deal after that fashion, can it be said that there is no evil in it? No: for whereto do all these disguisings and superfluities tend, but to all manner of corruption, and whoredom, and such other like things, besides superfluous expenses? And therefore let us mark, that to keep ourselves from such dangers, and from defiling our bodies with lechery, and other infections; we must eschew evil occasions, and not meddle with any thing that may allure us to any wicked lust of lechery, or otherwise, but apparel ourselves soberly and necessarily. Thus ye see in effect, how we ought to put this commandment in ure.  
Now Moses addeth, That if a man find a birdes-nest, he may take the young ones, but he must let go the d●●●, when she broodeth her eggs or her young ones. At the first sight this seemeth not worthy to be set down in Gods Law. For were there no greater & necessarier things to speak of than young birds? Why doth not God say rather that if a man see a mother nursing of her child, he shall not trouble her, but rather secure her and help her, and in any wise beware that he touch her not, for that were a hurting of the infant which is a silly innocent soul. Why doth not God speak after that manner? What needed it to go say that a man should let a Bird alone when she broodeth her young? Hereby he meant to express the better, how greatly he abhorreth all cruelty. For if he cannot bear with it when it extendeth but to the little birds: shall a man scape unpunished when he falleth to hurting the image of God himself, that is to say when he offereth wrong to another man? So then let us mark that in speaking of little birds, GOD hath much better declared his meaning, than if he had spoken simply of men. For it is all one as if he had said, Accustom yourselves in such wise to be kind hearted, and to do no deed of cruelty, as that even the little birds may feel it. Not only practise you it among yourselves; but also when ye see a little Bird, consider thus with yourselves: no, our Lord, to enure us the better to uprightness and reason; will have us to give some proof and witness of it even towards the creatures which cannot complain of us. A young bird hath no ●ong to crave reason at our hands, or to attempt an action against us. Yet notwithstanding, albeit that (to our seeming) there is no account to be made of them, neither is uprightness to be used but among men: yet for all that God will have us willing to frame our affections the better thereby; that when we come to deal with our neighbours, we may be restrained by it to say, What? It is not lawful for us to be cruel to the Birds: and how may we then be cruel to such as are of our own kind, in whom we see the image of God imprinted? Thus ye see what we have to remember in the first place, where our Lord speaketh so of little Birds.  
Now let us come to the pith of this Law. It is said, Thou shalt let the Dam go, and only take the young ones to thyself. When a Henbird broodeth her young ones, therein we have an image of a mother's duty towards her children. And the silly birds do sometimes teach us our lesson, when men and women are so brutish, that GOD is fain to send them to school to the beasts. 
Esa. 1.3.  For when as the Prophet Esay saith, The Ox knoweth his masters stable, and the Ass knoweth his Crib: thereby he meant to put men in mind of their lewdness, and as it were to upbraid them thus, Ye be worse than the brute beasts, therefore go learn of them. For the Ox in knowing his own Crib or stall, doth show you that you ought to know the Lord your GOD. And seeing he vouchsafeth to gather you into his flock and into his Church, and yet you remain worse than the wild beasts: do ye not show yourselves to have utterly forgotten the order of nature? Now then, seeing that the birds have such a care of their young ones, surely they may teach men and women their lesson, when they show themselves to have no care of their Children, as we see some riotous folk do, which care not though they let their wives and Children starve at home, without regard thereof, and in the mean while go and spend thrice as much at the tavern as would find their whole house. Again there are mothers that have no care at all of their children, all their seeking is to rid their hands of them, they cannot find in their hearts to take the pains with them: wherein they show themselves to be utterly void of lovingness and kindness, and to be worse than the brute beasts, which teach us our lesson in this behalf. For although the beasts have no further care of their young, than till they be able to shift for themselves: yet are men taught their duty and charge thereby, and what they have to do all the time of their life. Why do not the birds take care for their young ones, furtherforth than till they be able to shift for themselves? Because a bird is not created in the world to be governed by his sire and his dam all the time of his life; He is not bound to that: for he is a reasonles creature. But the case standeth not so with men. For even when they be come to years of liberty, they must still be guided and governed by counsel, and their fathers and mothers must put them in mind of their duty when they have done amiss. This needeth not in the beasts: but yet do the beasts discharge themselves of their duty so long till their young ones be exempted out of their charge. And sith it is so, what shall men do? Let us resort to that which is said here, namely, Thou shalt not catch the dam when she sitteth upon her young. And why? I see the dam brooding her young ones, and (as we see) she had lever suffer herself to be eaten with vermin, than forsake her young: she sits there as upon a torture, and she passeth not for it. For why? She hath such a care of her young, that she forgetteth herself for their sakes: If ye demand a reason of it, there is none that we know, but this; it is a natural inclination and moving impressed by God in birds, that when they see their little ones, to their seeming they be dearer to them than their own life. And although it be a painful thing to them to tarry sitting there in such care: yet go they to it with a cheerful courage. Now when we behold this, is it not all one to us as if we saw a picture wherein God showed us our duty? Let fathers take warning here, to travel earnestly for their children. And as they ought to have a care for the feeding and maintaining of them: so must the mothers also do their diligence in that behalf, assuring themselves that it is an acceptable service to God, when they take such pains in respect that GOD hath bound them to that Condition, and that it behoveth them to yield thereunto, willingly and with a frank and free goodwill. Seeing then that we see an Image of our charge, and God showeth as it were with his finger, what duty fathers and mothers do owe to their children: shall we go overthrow it, were not that all one as if a Child should go burn his book? When he hath a book bought for him to go to school with, and he teareth it in pieces; shall he not be beaten for it? Then if we burn the book which our Lord showeth us, and wittingly defeat the order which he hath set in nature, by playing the butchers in killing with our own hands the silly bird, brought thereto by constraint of necessity for the discharge of her fatherly and motherly duty: what will become of us? True it is that God hath given us the birds for our food, as we know he hath made the whole world for us. Yet notwithstanding if we be so cruel that we will not spare the poor birds, even when they be as it were under God's tuition, employing themselves in his service: is it not a refusing of the grace which he offereth us, in setting before our eyes as in a lookingglasse, the duty which we own towards those whom he hath committed unto us? Yes verily. In so much that if we be not besides our wits, and carried with too cruel a rage, we will have pity and compassion upon the poor birds, when we see them yield their life in that sort, to discharge their duty. And in deed, it should seem that men intended to defy God and nature, when they take the dams so upon their little ones. For they be so lean, that they be as it were froth or slime. Now our Lord meant to restrain men, and to show them that their lusts are altogether out of order. As if he should say, What will ye do? Ye see there is no substance or strength in them. For during the time that I take them into my tuition, they be not good for sustenance. Now than if a man be so cruel towards the birds without having regard hereto: surely he will be cruel to his neighbours also. And he that maketh no sticking nor conscience to kill birds in their breeding time, will also ●ut his neighbours throat if he think he may have any gain by it. Thus we see now why our Lord hath told us that he would have the Broodbirdes to be in safety though their young ones be taken from them. Hereby we be taught so to use God's creatures, as the use of them may be orderly, and specially that we may enure ourselves to pity and compassion all our life long. For to that end is this commandment to be referred. As I said afore, GOD standeth not upon the birds, to put any great perfection therein: but he meant to teach us by an argument from the lesser to the greater after what manner we ought to behave ourselves towards our neighbours. Therefore if we trouble any man while he is doing his duty, and put him to any vexation under colour that he is busy in discharging himself towards God and towards those to whom he is bound: we be worthy of double blame. If a man disquiet a nurse or a mother in doing her duty towards her child, surely it is double cruelty. The instruction that we must take hereat, is that every of us must strain himself to help his neighbours. When we see them take pains to do the things that God hath enjoined them, we must endeavour to secure them, & no man is to be troubled or molested in that behalf. For if it be not lawful to trouble the birds, what may we do towards them that are joined unto us, as our brethren, as hath been declared heretofore?  
Now it followeth, that when a man buildeth a house, he must make battlements or rails about the roof of it. This served for the houses of jewrie. For there they builded their houses with flat roof, and in all the East Countries they have kept the same fashion still to this day. And in that respect our Lord jesus Christ said, 
 look what ye hear now in secret, ye shall preach hereafter upon the houses tops. When we read this text, it seemeth strange to us, if we have an eye to the form of building that is used here in these countries. For how shall a man get up to the house top, to preach there? But their houses were made like Towers, that a man might walk up and down upon them. Now if those had no battlements or rails, men had been in danger to have fallen down from them. For their children went up to the tops of their houses, whereby many might have been slain through want of heed; sometime a man servant, sometime a chambermaid, and consequently a child might have fallen down, and so all should have been in danger. Now our Lord commandeth them to provide aforehand for it, by making battlements about their houses. But we must first of all advise ourselves whereunto all the sayings are referred, which are set down here. Following the key which I have given already, which is that there are but ten articles whereby to rule our whole life well: we must not go seek for five legs in one sheep, as they say: but we must always hold us to this point▪ that God gave us a perfect rule of all righteousness and just dealing, when he comprised his Law in two Tables and in ten commandments. Now whereas here is mention made of building men's houses in such sort as they bring not blood upon them; hereby we see how our Lord hath showed us how dear the lives of all men ought to be unto us. Mark that for one point. And so have we the exposition of this commandment, Thou shalt not kill. But is it enough for a man, that he abstain from murdering, from cutting of throats, from beating, and from vexing his neighbour? Truly it would be abhorred, if it were but spoken of in common speech: but God hath yet a further respect in forbidding murder. Why is that? Let us come to this reason: that forasmuch as man's life is precious unto him: therefore it followeth that we must preserve our neighbour's lives to the uttermost of our power. For although we offer them no violence, yet shall we not be discharged. But every of us must look that he use no annoyance, nor give any cause or occasion of harm or loss to ensue to our neighbour. Ye see then how our Lord hath ●ould us yet better in this text, the thing which he had spoken afore when he said, Thou shalt not kill. And so according to my rule, we must come to th● foresetdowne and foreexpressed commandment, Thou shalt not kill. Well, God maketh there but a single forbidding: but yet must we learn thereby to seek all the means we can to maintain the life of our neighbour. Thou wouldst not that any man should put thee in danger of thy life, but rather that he should preserve it, and that thou mightest not be in peril by another man's oversight. Therefore look that thou yield that like mind to thy neighbour.  
Moreover let us mark that here God hath under one part comprehended the whole. He speaketh of the making of battlements or Rails upon the roofs of men's houses: but it is all one as if he had said, whensoever men build, let them be well aware to build after such a sort, as no inconvenience may ensue thereof. Many be so gross witted, that they make things in their houses as it were of set purpose to entrap them that come in: so as a man had need of good skill where to set his foot, and if he be not very ware and look well to himself, he shall be in danger to break his neck. There are some which be so ill disposed. And God saith that he which doth so, bringeth blood upon his house, that is to say, defileth his house with man's blood. Now then, let us look well about us, and let us so seek our own commodities, as our building may be without danger. And why? For otherwise we shallbe worthy of blame. But (as hath been declared already) we have to gather upon this text, that God doth well vouchsafe to lay for the preserving of our lives, & to provide aforehand for all inconveniences, that none of us may fall in danger. For as much then as we see that GOD hath such a fatherly care of us: have we not cause to acknowledge his gracious goodness, and to be utterly ravished at it? Therefore although our duty be showed us here, that is to say, although God tell us that every of us ought to provide for the safeguard of his neighbour's life: yet have we another good lesson to gather here, namely that GOD descendeth hither unto us, and showeth that he hath his eye upon our life, and that he intendeth to be the defender thereof. Now sith we see this, have we not a singular record of his goodness? Ye see how our bodies are but Carrions: and yet GOD vouchsafeth to maintain them, and giveth us here a commandment to provide long aforehand for the dangers that may ensue to it, that it may be preserved from them. Ought not the sight of all these things to touch us to the quick, and to make us to magnify the goodness of our God?  
And furthermore, when we know this goodness, as in respect of this present life and this world: let us mount up one step higher, and not doubt but he hath a far greater care of our souls, as he showeth by experience. And therefore let us rest boldly upon him, and not doubt but we shall be preserved if we abide under his protection, and play not the lose Coultes, but come brood ourselves under his wings (as the Scripture sayeth) not doubting but he will keep us safe and sound. And besides this, let us mark also, that if they which put their neighbours in peril of their bodies are guilty before GOD: much more shall they be accountable to him, which cast any stumblingblocks in their neighbour's ways, whereby they be turned from the way of salvation. If a man shoot at adventure and wound one as he passeth by, he is worthy of blame, yea and of punishment too. For why? Men ought to look one to another. Am I to be excused if I shoot at aladuenture and kill a poor man that mistrusted no such thing? Nay, I ought to be advised for him aforehand. Even so is it with all other like things. Insomuch that if any neighbour fall into any mishap through my fault or negligence, it is an offence committed against GOD, and the world also knoweth such things to be punishable. But I make my neighbour to stumble, not only to the breaking of his arm or of his leg, yea or even of his neck: but also to the destroying of his soul: and what a thing is that? For we see that the stumbling blocks which are cast in men's ways, serve to the utter destruction and casting down of the silly souls that were puchased by the blood of our Lord jesus Christ. Therefore when men procure troubles & stumbling blocks in the Church, do they not cause the things to go to destruction, which God had begun to build up? And is not that one of the highest points of treason against God? Therefore let us look to ourselves, and seeing that God hath such a care of our people, let every of us follow his example: & if we provide aforehand that no hurt may befall to men's bodies, let us have much greater regard of their souls.  
And moreover, let us mark what is said here concerning every man's house. For if a man give evil example to his household: he not only bringeth blood upon his house, that is to say, he not only defileth the house wherein he dwelleth; but also he bringeth much worse upon it, that is to say, all manner of cursedness, and he provoketh God's wrath. There is a man which is a despiser of all Religion, he passeth not to have GOD dishonoured in his house, nay he never openeth his mouth, but to the spewing out of some blasphemy or devilishness: again on the other side his wife is a harlot, or a drunkard, or a fiend of hell, utterly void of the fear of GOD, void of courtesy, void of modesty: and besides all this, there are a great sort of other evil examples to be seen there in divers manners: and is not the doing of all these things a wilful defiling of his own house? And what can come thereof? When a man hath goods, and a great household, if in the mean while he defile the place that was given him and wherein he dwelleth, so as all is full of filth, as for example, his children are ill nurtured, his servants are unruly, and in stead of giving themselves to the service of God, there is nothing but looseness and cause of offence: what other can come of it than is said in this text, namely that his house is defiled? And therefore let us mark, that after our Lord had declared in this text, that all those are counted for murderers before him, which are not careful to preserve all men's lives: he addeth likewise, that every man must so provide for his own household, as no offence may be committed there, and that the poor souls be not destroyed: [as for example,] that the young children be not corrupted and marred by wicked bringing up, nor the servants and housholdfolk see any thing that may mar them: but that the Masters and Mistresses do so behave themselves that GOD be honoured and served, to the intent their houses be not defiled and infected with the common ●ilth of the world, but that we may show that God reigneth there, so as his blessings may be powered out upon it in all respects, as well of body as of soul.  
Now let us fall down before the Majesty of our good God with acknowledgement of our sins, praying him to make us so to feel them more and more, as we may return to him as to the Physician that can heal us of all our diseases: Praying him also, so to call us home to himself, that with all soberness and modesty we may cast aforehand to keep ourselves cha●t and undefiled for his service; and that therewithal we may everyone of us have a care and regard of our neighbours, being ready to relieve one another, & (as much as is possible) eschewing all annoyance and harm doing: and that by this mean we may with one common accord show ourselves to be true children towards him, and be able to call upon him with full trust. And for the bringing hereof to pass, it may please him to raise up true and faithful Ministers of his word, etc.   

On Wednesday the viii. of januarie. 1556. The Cxxvij. Sermon, which is the third upon the two & twentieth Chapter.  
9 Thou shalt not sow thy Vineyard with divers kinds of seeds, lest thou defile the increase of the seed which thou hast sown and the fruit of the vinyeard.  
10 Thou shalt not plough with an Ox and an Ass together.  
11 Thou shalt not clothe thyself with cloth of divers sorts, as of woollen and linen together.  
12 Thou shalt make thee fringes upon the four quarters of thy vesture wherewith thou coverest thyself.  
THere is no doubt but God in forbidding the jews to sow their Vineyards with diverse seeds, to cloth themselves with woven garments of divers stuffs, to plough their ground with an Ox and an Ass, minded to bridle the multitude of inventions which men forge unto themselves, to alter the plain simplicity which we ought to hold us unto, and which nature itself hath taught us. For the mind of man is a wonderful storehouse always to devise some one thing or other. And (as a man by daily experience may see) it keepeth therein neither mean nor measure. Now all this while superfluities in all things increase daily. For men give themselves over only to delights and pleasures, to their gorgeous pomps and braveries, and I know not what trimness (as they term it:) so as they have clean forgotten to live after common order, and according to that use and fashion wherewith men ought to content themselves, if they had any staidness or sobriety in them. We see (I say) how men give the bridle to their lusts, and take to themselves such lawless liberty, that there is nothing but a mingle mangle in the whole order of nature. Now our Lord minding to hold his people in some modesty, hath spoken in this place more grossly, and under certain particular things, meant to show them, how he liketh of plain simplicity, to the intent he might restrain such strange devices as daily arise, and that men although their lusts be so ticklish, should not be overcurious, but live and hold themselves in such contentation, as to say: Well, that which the Lord hath given us aught to suffice us if any reason might content us. And therefore let us not be set upon such wandering fancies as always to devise some thing or other without any end, neither let every man bring his piece of devise, and travail vainly in martyring themselves to satisfy their inordinate desires: but let us enjoy the benefits which GOD hath bestowed upon us, howbeit in such wise as that we remember how his mind is that we should use them soberly. Ye see then what the meaning of God is which we have to bear in mind touching this place.  
Now a man might treat very largely of every sentence, & yet we in the mean while should reap small profit thereby: because we should not understand the true mark which God here amed at. We must therefore begin at this point▪ that is to wit, to know why God forbade the jews to sow in this sort divers ●eedes in one vineyard, to clothe themselves with garments of divers things, and to plough their ground with an ox and an ass. But let us now return to every of these laws. It is said That a man shall not mingle seeds together: as it is spoken hereof likewise in the 19 Chapter of Leviticus. For God there useth a preface saying, Ye shall keep my statutes. And he doth it because we always allege examples to cloak our faults withal, and bear ourselves in hand, that if others do any thing, all aught to be lawful for us. But God bereaveth his people of all such excuses by saying. Know ye that I am your governor: follow me, and hold your ●elues to my will. And this word is well worth the noting, to the intent we bethink ourselves well that if the Lord have once given us his word to the contrary, we must not presume on the liberty of doing that which is commonly used among others. And why? Sith God is so gracious unto us as to guide us, let us stay ourselves on him.  
But now he saith, Ye shall not sow divers seeds. And why? for (saith he) so thou mightest sanctify that which thou hast sown and the fruit also which might come of thy vine. Now this term of sanctifying or hallowing betokeneth as much as if it were said: thou shalt bereave thyself of thy vine, and of the fruit which thou shouldest gather thereof. And GOD showeth hereby, how his will is that there should be true and plain dealing among the people of Israel, and that if a man sow corn, he should make such lawful merchandise thereof without any mingling, as that a man might say: see here is Wheat, here is Barely, here are beans, here are Pease, when every grain is several by itself. For if the seed be not pure, what shall come thereof, but that the people shall be deceived? And besides that also there shall not be one simple and natural manner of food as aught to be. Moreover here is mention made of sowing the Vineyards, because that in those countries the vines are very large: for they are bigger than ours, and in fashion like, but they be very large, and the grapes also very great, insomuch that there they must have more room or space for them. In effect we see now how our lords meaning was, that the ground should be so sown that the victuals which were sold among his people, should be simple & all in their several kinds, and herein he compriseth that which we have above touched, namely that men should alter nothing but maintain the order of nature.  
But now if the corn be falsely mingled in the garner, is it not all one, yea and more too, than if the corn had been mingled in the field? Therefore when that which ought to serve for the nourishment of men, is so changed from his own kind▪ there is no true dealing therein. And yet for all that, we see how subtle men are in this behalf and how they will ye● always have some new fashions, some for their lucre, & othersome for some other respect, or to feed some curious humour of theirs. It were much better we held fast the order which our Lord hath appointed. For that is the very rule which we ought to follow. And although there were no great evil in doing otherwise, yet we ought always to hold us hereunto. Seeing God hath delivered us this rule, that there should be simplicity or singleness as I may term it among us: let us follow it. But we see farther, that all these medleys which are made in things, proceed either from some crafty wiliness & deceit: or from a certain curiosity & ambition: and secondly that they tend unto a wicked gain; namely when men have no regard unto the loss of their neighbour, but every man is given overmuch to think on himself, as who would say: O this will serve my turn very well, I shall have the better utterance of it, & the thing will not be so easily espied; or else it will pass well enough with other ware, and it will be nevertheless esteemed; but I shall find upon my reckoning▪ that it was so much the more to my gain. Therefore sith we see that these medleys proceed from so evil a root, and tend to so wicked an end, are they not to be doublie condemned? Yes verily. But yet herewithal let us bear in mind▪ (as I have told you before) that when GOD would not that the seeds should be mingled in the field, he forbade aswell all other mixtures which are made of any wicked purpose. If wine be new brewed in the Hogsheade, is it not as ill or rather worse then if one used this mingling in the vinyeard? So then let us have an eye to the meaning of GOD. Let us content ourselves with single simplicity, and at a word, let us maintain the order of nature.  
Now he addeth: Ye shall not plough your ground with an Ox and an Ass. Here may be had a double respect, the first is touching the beasts, who if they be not alike coupled, have the more painful travail. The second is touching the ear-ring of the ground, which cannot be done so orderly by this means: nay it cannot be done at al. And here he purposely maketh mention of Asses. For they had other manner of Asses in that country than we have here. For they served to bear great bu●●●s, as able there unto as Moils, which are fourfold stronger & mightier than the Mules of our country. And therefore if one should couple an Ox and an Ass together, there would be such inequality, that the Ox would be much more grieved then if he were matched with his like, and the Ass in like manner. And why? For they are not in nature matched well together. Now albeit God ordain not like Laws for all other beasts: yet (as we have seen before) his will is that men should use them so far forth with gentleness, that they should pity the beasts which they employ to their use and service. For he that will show himself cruel towards his horse or his Ox, will be the same towards his neighbour. And men truly become hard hearted when they deal so cruelly with the beasts which God hath given into their hands to do them service. For if they show their cruelty upon the poor beasts which travail to their profit, it is a sure sign that they are of a crabbed nature, & that they would have no more compassion upon reasonable creatures. Ye see then what regard God had in making this Law. Again (as I have already touched) the ground cannot be so well ploughed, if the beasts be not matches: for when there is not observed a just and equal proportion between them, the labour can never proceed orderly. But we must return back always to that which we have touched; namely that Gods will was that his people should not give themselves unto strange inventions, as we may see how men always run this way and are greatly inclined thereunto. By forbidding all manner of mingling, he meant to train us unto this point, that is to wit, that whereas God hath ordained all things in this world to our use and profit, that we should look to ourselves to keep such a measure therein, that we should not mingle heaven and earth together, nor make an hodgpodge of all things when we employ God's creatures to our use. And in very deed whereas he sayeth ye shall keep my statutes, it is to teach us that he will have us to repress all such lose liberty of ours. And although he bond the jews more straightly by this commandment than us at these days; yet this doctrine belongeth also unto us, as shall be here anon more largely declared. Let us come now unto the third Law which is set down here. God forbiddeth the jews to cloth themselves with garments woven of Linen and woollen. Hear we may better understand that which we have already touched: namely, that we ought to keep an order in things, and to content us with that plain simplicity which God alloweth of, so as we take not over lawless leave to confound all things, but consider to what end every thing is ordained. We have flax and hemp and such like things: well, we must apply every of these things unto our use. Again we have wool to make us garments and divers other things. When men use staidness in these things, their clothing of themselves with them putteth them in mind of God's providence, in that he hath more than a fatherlike care of them. For have we need to be appareled? We have a shirt, we have a coat, we have shoes. We see it: behold, we have leather to show us, we have cloth to cover us: and farther for an overplus, we have a shirt. And Lord how thou hast well provided for all! Hereof are we put in mind. Now if men make a medley of things, surely they become beasts in so doing: and Satan endeavoureth nothing more, than to blear our eyes, to the intent we should make no account of this orderly difference, which God hath set in all parts of the world, that we might behold therein his infinite wisdom which shineth in all things, and his sovereign goodness whereby he showeth and declareth himself our father. Satan's whole desire therefore, is that all should be confused, and that men should riotously waste things here below, without any consideration that God hath forgotten nothing which might serve for their uses and necessities. Let us therefore mark diligently, that when God forbade the jews to apparel themselves with woven garments of divers stuffs; it was to the end they should apply all things to their proper uses, and have this regard of things to say: Why hath God given this into our hands? To what purpose must it serve us? So that men should not be led with any excessive curiosity, but be contented to have the natural use of things, in such sort as God offereth them. I have told you heretofore that the bondage which is nowadays, is not such as was under the Law: for we have greater liberty than the people which lived under it, 
Gal. 4.2.  whom God held as little children, as Saint Paul saith. Now we know that it is needful that little children should be ordered with a more strait, and as it were slavish government. And why? Because their age will not yet suffer such liberty to be yielded unto them as unto others. Yet neverthelater, that which men teach little children, is to the intent they should observe and do it when they come to man's state. Their increasing in age delivereth them in deed from the rod and such other straitness; but yet must they keep still that honesty and those virtues also wherein they were trained up when they were but children. Even so although our Lord jesus Christ have delivered us from so straight a bond as were the ceremonies of the law: yet the substance thereof remaineth always unto us: (and to be short) we must bear in mind that God hath spoken those things unto us as well as unto the jews, although it be after an other manner: for we are now to gather, that all confusions & medleys displease him. And why? Because his will is that we should use those benefits which he bestoweth on us, soberly, that we should not wander in our delights, nor maintain any superfluities among us. And therefore let us not busy our heads with devising of new inventions to set all plain dealing aside, to have no other respect but to lay baits for money, as in very deed all these fine devices tend to none other end but to pick men's purses. Oh see here a trim invention (saith one,) & by & by fools run after it: and empty their purses by it. If men would content themselves with plain simplicity, every man should spend less, and be contented also with less. But when men go once so astray, there is no ho with them. For he that loveth to be talking of this new thing, and that new thing, he must needs be corrupted in other things. And this is an occasion of the enhancing of wares, and to make them more slightly than else they would be, if every man walked simply and sound in that behalf. And so ye see what we have at this day to gather upon this place.  
Truly the desires of men are so infinite, and like gulfs and bottomless pits: that it would be a hard matter to gather all that might be said upon this place: nevertheless it behoveth us to be put in mind thereof. And again, when we shall have heard the things in general which God meant to teach us here: every of us must afterward fall to the putting thereof in practice, and express the same particularly in our deeds, according to the objects (that is to say occasions) which are offered us. We have already said that our Lord meant to restrain us unto a sober & moderate use of his benefits. And therefore I conclude that when men be overlavish and mingle things together to satisfy their lusts, it is a defiling of the benefits of God. It is said: Thou sanctifiest, that is to say, thou defilest. The fullness of the seed, that is to say, the things which thou shouldest gather. For the Hebrews take sometime this word Holy for cursed. Yea and the name of an harlot which they use is derived hence, as a cursed thing which we ought not to touch. For an holy thing and that which is dedicated unto God ought not to be touched. After the same manner, that which is defiled and cursed is called sanctified, (that is to say such a thing as a man must not touch) although it be in an other respect. And so it is said that we sanctify the fullness or increase of the benefits which God giveth us, when we apply them unto an ill use. Let us therefore note, that we vnhallow the pure and natural use of God's benefits, when we for our lust's sake do make any great mingling of them. Now we are not to seek for this vice only in the fields, when wheat is mingled with oats or with some other grain: but we must also cast our eye upon our tables, where there is used such variety, as would make a man to wonder. Whereby it is to be seen how men are given over unto this vice, so as they labour to disguise all things, and they seem to have conspired to alter and change whatsoever is in nature. I pray you is it not a defiling of things, when men do so disguise the order of God? Is it not even a spring of him? And are we worthy to enjoy the benefits which he bestoweth on us, when we know not how to keep any mean in them? If a man perceive a child to cram himself without measure; to take away that vice he will cut his morsels smaller. And if he perceive that he is over lickerous and given to his lusts, he will give him the clean contrary to that which he desireth. And why? Because that otherwise he marreth him clean. And if he should be foad still in his delights, he should be undone when he is old. Seeing it is so, If when we come to man's estate, we so abuse the benefits which GOD hath distributed unto us in so good order, and we mingle them together, so as no variety can please us; must not our Lord needs see to it, and use a forcible remedy, when he perceiveth that by our good will we can not keep any stay? If one demand of me, and say; yea sir, but are all minglinges, sin? No. I will not speak so strictly. Yet nevertheless the beginning of them proceeded from a wicked desire. They which invented so many varieties to feed the fond appetites of men, did questionless offend God, and we ought to detest them, notwithstanding that they have been liked of in their times, and that men have said: Oh here is an excellent cook: oh here is a good Steward. Although they have gained glory by making so many delicates▪ and by their compounding of so many things to make their fine and new sauces, and I know not what other conceits to feed the humours of such as desire to be entertained overdelicatelie: yet must we detest such things: and it were to be wished that such men had had their mother's womb for their grave. But now what have we to do, but to repress all superfluity, and all that ever maketh unto vice? Ought we not to endeavour this with all our might? Yes verily. But what? Every of us is so far from mending of one, that it seemeth rather that we intent to plead prescription against God. Whatsoever is told us, we far not the better by it one whit. And why? Because we have taken it up of custom. Yea, but God will in the end show, that there is no lawful possession, but such as is ruled by his law, and according unto his will. Nay doubt we not but GOD will punish such superfluities, by cutting our commons shorter. In deed our nature is inclined to this wickedness of reckless confounding of things, which God had distinguished: but yet must we therefore feel the tokens of his anger, when he showeth not himself so liberal a father towards us as he was wont to do. And if we were wise or but well advised, we would not wait for the declaration hereof. That which is ●aid here would suffice us, namely that we ought not to mingle the creatures of God, but always to hold us unto a plain simplicity in our manner of living. Ye see then what we are to note touching our meat and drink, namely, that men ought so to content themselves with that which they have, that being nourished of God they may reknowledge it in this sort: Behold, our God hath a care to feed us, and we may well see that he is a father towards us, in that he showeth himself to have so great a care of our life. Let men therefore take heed that they be not drunken with their delicacies, and besotted in their varieties, but that they have an eye always unto God. Now the like aught also to be observed in our apparel. It is said in effect that a man shall not cloth himself with divers forts. This serveth to teach us, that we ought to keep as great sobriety as we can possibly, aswell in our apparel as in our meats and drinks. For if men deck themselves with divers sorts, and use in their attire many fond disguisings, whereof proceedeth it? surely nature teacheth them no such thing. For the heathen men had skill to say, that if every man would so love nature herein, there needed not such varieties of meats or diversities of apparel. Men of themselves do martyr themselves. Lo what our lusts do lead us to! For they busy us in taking pains about this and that, and make us also to trouble others: and so all the world is disquieted. And why is that? If we could be content, we should live much more quietly. But we are still given unto superfluities; and that is the cause why we can have no end of our travails: we are become like the damned souls. And where is the fault thereof, bu● in ourselves? So then let us note (as I have touched already) that these divers sorts of varieties which men long after, serve for so many warrants to prove, that we cannot stay within the true contentation of nature. I grant it were but a mere folly to hold us to the rigour and extreme preciseness of living which some fantastical and brainsick men have used: that we should be contented with nature, that we must have neither glass nor goblet, but our bare hand only to drink out of: these be follies in deed. Nay, when our Lord useth liberality towards us, let us consider of it. 
Psal. 104.14 15.  It is said in the 104. psalm, that God hath bestowed on men, not only bread and water for the necessity of their life, but also wine to comfort their hearts and to make them merry. When we see the God of his exceeding grace giveth us beyond our very necessity that which we needed not, well: let us accept of his liberality, & know that he giveth us leave to use it in good conscience with giving of thanks. He could well bring forth corn for our sustenance although no bloom came before it, and he could well enough cause fruit of the trees to increase without either leaf or blossom. But we see how our Lord intended to delight all our senses, and meant to present us with his blessings in all sorts, and in all the creatures which he offereth unto us to rejoice in. So then this barbarous rigour, that men should be debarred of that which God hath bestowed upon them, is not to be spoken of, or admitted. Let us but only restrain our covetous desires: & let us consider well of that which God granteth unto us, to go so far forth, and no further when we once perceive that the thing is not lawful before God.  
Now our Lord commandeth us to keep ourselves unto plain simplicity. It followeth then, that all needless minglinges and disguisings of things, are always evil. For they are as so many vices which God reproveth. And if this wickedness be evidently seen in meats and drinks, it is yet more apparently known in apparel. I pray you to what excess are we grown herein nowadays? In deed this wickedness reigned in men long ago: and it is not for nought that the scripture speaketh thereof; but yet it is much more nowadays than ever it was. 
Esa. 3.15. ●●  The Prophet Esay speaking of the attire of women because they were so curious in trimming up themselves, and had such a sort of petty trinkets, deciphereth them particularly as if he had had some inventory of their Chistes, even from the crown of their head unto the sole of their feet; as their ouches and brouches and such like knacks: And he tells them that God can well skill to make a violent reformation, seeing they were so set upon their bravery and took no care of amending that wickedness. But we may see nowadays more of this than ever was heretofore, and no variety can please men. They are as it were beginning still a fresh to de●ise some new thing or other, and are never at an end. And what is the cause hereof, but that we show in deed, how we have no care at all of our souls, when we are so busied about our bodies; that we let our souls to ruft, when through our foolish desires we seek so many beautiful deckings & such strange inventions to make a show of ourselves to the worldward? Let us therefore note that all these curiosities do bewray that men and women despise God: because they cannot hold themselves within the order of nature which is the true rule to live by, and so consequently they defile the use of his creatures. So then we must not stand so much on the threads where th● our garments are woven, as who would say, God hath forbidden us to wear Linciewolcie: but we must understand that our lords meaning is; we should observe a simple & natural fashion in our apparel, & not use such gay glorious flimflams to disguise things nor to seek after such superfluous deckings. For when we do so, it is all one as if a man would come & disorder an whole house. For example sake, there is an household well ordered: now if one would come and overturn the pots and platters, and mingle the sheets with the handtowels and table-napkins, and so tumble all things together, what a thing would that be? The like is done when we cannot keep such measure as to apply unto our use that which God hath given; yea which he hath given us (as I have told you) on condition that we should eschew all excess, and not mingle things together after our own fantasies. Now if this were well noted, we would by effect show that we are a people shooled out for God, and that we have his word which withholdeth us from intermingling ourselves with the defilementes of this world. But if a man would lay forth all the vices which are committed in this behalf, one sermon would not serve. For we see to what a maze this wickedness is grown at this day. And that is a great shame. But yet for all that, every man looketh to his own profit. When we see that men's fond desires tickle them, then begin we to rear up some new device in our brain: and this will be trim (saith one.) I must needs have an other new device and yet an other, & yet a third to that. There is no talk of the necessity, nor of the use of things: but first of pleasing the desires of men, and secondly always of making our gain. And is money spent upon those superfluities? We must find out more. And in the mean while there is nothing else but wickedness, and naughtiness, wiliness, and unfaithfulness among men. And I would to God this were not to be found. But we ought to think better hereon than we have done. Ye see how we are to practise this doctrine, where God having spoken of food, cometh to speak of apparel, and saith, there shall be no such variety as might serve to paint out men and to pervert all the simplicity which is in nature. And in deed if our sight were not overdimme, we should easily discern this matter, and say: this and this is not convenient. But what? wicked custom hath so put us out of the right way, that we be as blind herein as Beetles. Why can we not judge, that there is nothing but confusion in our life? Because we are so drunken with the filthy dregs of our superfluities, that we have lost all sense and are become more than blockish. But if we would take unto us such as have lived in plain simplicity, and bring them aside a little to behold how men lead their life, and to see how they have to day one thing, to morrow another, and how they are every day to begin again, and how they are always forging of some new devices, to put that out of use which was in fashion but three days ago, and all to gain money afresh: and to see how others spend to maintain their shows and their braveries, if (I say) some of these good meaning men which have been brought up in plainness should see this: they would spit at such follies. But yet for all that we are not to be excused. Although our vices blind us, yet the Law of God shall always remain. It shall remain (I say) to our utter confusion, if we advise not ourselves better to reclaim ourselves, and to reform us to that staidness which God hath commanded us.  
Now it is said moreover, That the jews should make at the neither parts of their garments, fringes, or borders that is to say, their garments should have a large border, and be plaighted in the edges: as mention is made hereof in the fifteenth Chap. of the book of Numbers. For there it is said that they shall have fine cords or laces of silk to fold together the borders of their garments. And why? The reason is there expressed. For otherwise this place would be obscure. It is said here: thou shalt make thee fringes, or borders upon the four neither parts, or quarters of thy garment. If there were no more words than so, a man might demand why, and not be answered. But God in that place saith that that fashion should serve them for a monument. Thou shalt think thereby that thou art a people dedicated unto God, who hath chosen thee to himself to be thy protector. In so small a thing than God meant to admonish his people to say: see, We are not as the Paynims who walk after their own fancies: for God hath delivered unto us his law, to the end to hold us fast, to the keeping thereof. And we have seen the like to this before in the fourth Chapter. For when God said there, that the jews ought to exercise themselves always in thinking upon his Law, he said: you shall have some sentence of my Law written upon the posts of the doors: when you are at the table you shall have something thereof: yea, you shall bear my Law about you, and deck yourselves therewith. Whereas others have their bracelets and images of gold, you shall have some parcel of my Law to put you in mind that your God speaketh unto you, and will not that you forget his doctrine: yea he will have you to make fringes and other ornaments thereof. And so whereas others have their guildinges which serve to no other end but to pride and worldly vanity; you shall have your garments decked with some sentence or other of my Law: to the intent you may be put in mind to say: Behold, it is my God's will that I should delight myself with his Law, that I should take my whole pleasure therein, and that I should adorn and deck myself therewithal. As touching my life, I will show that I have been brought up in his school. For seeing he hath so united himself unto me, his praise and glory ought to shine in me before men that they may know I have not been circumcised in vain, nor received the sign of his covenant for nought, to be coupled unto the Church of God. According hereunto it is now said, that the jews must make them fringes on the four quarters of their garments, and put laces thereon. Now I told you that in so small a thing, God meant to deliver a good and profitable lesson. For when the jews closed up in this sort the ends and borders of their garments, which were otherwise made than ours are, they were admonished thereby, that God ruled them as if they had been tied by the heel. As who should say: When thou walkest thou must keep thyself in the way of thy GOD, and be so hedged in for thy whole life time, that thou pass not measure. I grant this might serve well for honesty to tie their clothes so with small cords, or laces, that they might cover their whole bodies. For being open & unsewed on both sides, it would have been an unsightlie thing if they should not have been tied. This might then serve well for honest comeliness. But there is in it a higher reason than so, as is expressed in the same place of Numbers: that is to wit, that God meant to betoken thereby, some such admonition as this: see if a man have his legs unbound and at will, he is gadding by and by & leaping: but thy God will have thee to have these laces tied in this manner to teach thee so to mes●ure all thy paces, that the law of thy God may ever rule thee, & that thou mayst observe it in all points, and never turn aside from it. Ye see then in effect what we have to bear in mind upon this place. Now this Ceremony is no longer in use, these fringes and these laces are comprised under those shadows which were done away at the coming of Christ. But yet at this day let us note, that Gods will is that we should exercise us in his Law in all respects. And seeing we are out of this bondage which served for young children, let us know we ought to be so much the more earnest in minding the law of God: so as we be warned and advertised by these fringes and laces and other like things, that our Lords will is that his law should serve us for a restraint, to teach us that we have not yet the liberty to do what we list, but that our hands and feet, souls and senses, and all the parts of our bodies and affections of our minds, be held restrained by his bid and forbiddings. And so much the more heedfully ought we to note this, because we see how men have always dallied with God and perverted all sound doctrine. For the jews bore themselves in hand, that they had discharged their whole duty, when they made fair large fringes and had written on them goodly sentences of the scripture in great capital letters. This was all their holiness, as our Lord jesus upbraideth the Scribes, 
Matt. 23.5.  the Pharisees, & Priests: who because they would have a more special holiness than the common sort; had great large guards, & upon them sentences of the law written which might be seen afar off. After which manner when the Monks have their Frockes, & their Cowls and all the rest of their baggage upon them, O they are no less than halfangels: & yet in the mean time, under these holy vestiments, they shroud vile and wicked desires, yea and such outrageous enormities, as show them to be monsters made contrary to all nature. And so was it at that time. And why? For the world thinketh to pay God with hypocrisy. We ought therefore so much the more heedefullie to note the meaning & the truth of the Law; that is to wit, that our Lord maketh no account of this smaller trash, that men should have either fringes, or laces on the skirts of their garments; but his will is that men should exercise themselves in his doctrine, & apply it to the proper use. Seeing then it is so, let us advise ourselves well, and not abuse the liberty which is given us in the Gospel; but let us be ashamed, if being come to the age of men, we have no wit in comparison of the fathers which lived under the Law, to frame ourselves unto the will of God. In deed in respect of ourselves we are but little children; but yet in comparison of the people of old time, we should be old ones, & full & ripe in years. Let us then be ashamed if the Law of God which should serve us for a bond cannot hold us back, but we are carried headlong into all wickedness. Let us bethink us of keeping ourselves in such an estate, as we may show that God hath not without good cause shooled us out unto his service, that we will not take such lawless liberty, as the ignorant and unbelieving do, who have no guide nor direction.  
Now let us kneel down before the face of our good God with acknowledgement of our faults, praying him that being touched with lively repentance, we may run unto him who hath the remedy in his hand to help us: And pray we him that of his goodness and fatherly courtesy he will bear with us until he hath clothed us with that fullness of righteousness and holiness whereunto we tend. And let us notwithstanding not cease to bewail ourselves before him, until he have fully delivered us from all those stains which are in us. And so let us say, Almighty God and heavenly Father, etc.   

On Tuesday the xiiii. of januarie. 1556. The Cxxviij. Sermon which is the fourth upon the two and twentieth Chapter.  
13 If a man take a wife, and when he hath lain with her, hate her,  
14 And lay slanderous things unto her, and bring up an evil report of her, and say: I took this wife, and when I came to her I found her not a maid:  
15 Then shall the father and the mother of the maid take the signs of her virginity and bring them forth before the elders unto the gate.  
16 And the maid's father shall say unto the elders: I gave my daughter unto this man to wife, and he hateth her:  
17 And lo he layeth slanderous things to her charge: saying, I found not thy daughter a maid: notwithstanding behold the tokens of my daughter's virginity. And they shall spread the vestures before the elders of the City.  
18 Then the elders of the City shall take that man and chastise him.  
19 And shall condemn him in an hundred pieces of silver, and give them unto the father of the maid: because he hath brought up an evil report upon a maid of Israel, and she shallbe his wife, and he may not put her away as long as he shall live.  
20 But if this thing be true that the young woman be not found a maid:  
21 Than shall they bring forth the maid to the door of her father's house, & the men of the City shall stone her with stones, and she shall die: because she hath done lewdly in Israel, by playing the whore in her father's house, and so thou shalt put away the evil from a 'mong you.  
22 If a man be found lying with a woman married unto an husband: they shall die even both twain: namely the man which lay with the wife, and the wife herself. And so thou shalt take away the evil out of Israel.  
23 If a maid be betrothed unto a husband, and a man find her in the City and lie with her:  
24 Than shall ye bring them both unto the gate of the City, and stone them with stones that they die: the maid because she cried not out being in the city, and the man because he hath humbled his neighbour's wife, and so shalt thou take away this evil from among you.  
ALl this which we have here recited serveth to declare what special care God hath, that chastity should be maintained among his people. And hereof we may gather this, that if whoredoms have their full scope among us, it is such an abomination in the sight of God, that it provoketh his wrath and vengeance. And that people must needs be accursed, among whom there is a lawless liberty to go a whorehunting, and where this vile filthiness is not cleansed. Ye see then in effect whereunto we must apply this whole doctrine. But yet for all that, we must note the things as they are set down here, to the intent we may apply every point unto his use. First of all therefore our Lord showeth, that by great reason he ought to be chastised, which bringeth up a slanderous report upon any body: for every man's estimation ought to be maintained. Moreover, that if a man or woman complain that he is wrongfully accused, when notwithstanding he is found faulty, his punishment ought to be doubled. And from this Law we may gather a good lesson. We know how it is said: that a man's good name is better and more precious than either gold or silver. And if a man be once past shame, it is a sure token that he is wedded to all wickedness. It is natural therefore to every man, to maintain his credit. In deed we must not be ambitiously given, as they which covet nought else but to be esteemed of men. woe worth us if we go that way to work. 
〈◊〉 12.17  But we ought (as Saint Paul saith) to procure that which is good, not only in conscience before God, but also in the sight of men; to the intent that we be not a stumbling block of offence, and that men take us not for a buckler, when they will do amiss, and allege, and did not such a one do so? For what a thing were it if men should take occasion by us, to offend God? Ye see then to what end we ought to maintain our credit as much as lieth in us.  
And for this cause it is said here, that if any after that he hath taken a woman to wife, accuseth her that she behaved herself lewdly before he took her, than the father and the mother shall come and maintain the honesty of their daughter: and the man which shall be found to have wrongfully charged her whom he had espoused, shall be punished both in his body and in his purse: and their daughter shall so remain with him, that he may never be divorced from her. We see now how God would not suffer the husband to accuse the wife wrongfully▪ and therefore by greater reason it may be concluded, that it is not lawful for a stranger to flaunder one in respect of chastity which is found innocent. For the husband might allege that he hath more liberty to do so, because he is her head and superior. But in any wise God will not that a woman be falsely accused, and he commandeth that the husband should be punished for so doing, yea, and that in his very person. For besides that money which is here set down, there was a further appointed correction by the judges. And let us note that this was done, not only to maintain the woman's good name, but also to move women the more to live chaste, when God declareth himself the protector of their honesty. When we see that God hath this care that they which live honestly and without reproof have their good name also maintained, and that the husband shall be chastised if he slander his wife: when God (I say) abaseth himself to execute this office; should women be so beastly and wicked as to give themselves over to unchaste villainy? No: for surely this privilege cannot be to highly esteemed, & yet they make a scorn of it. Ye see then what the end is which God amed at, and what we have to bear in mind in this Law.  
Now withal let us note, that when judges and Magistrates are warned of their office, every one in particular aught to gather an instruction hereby. As how? If a false report be raised on one which is innocent; the office of them which bear the sword, is to maintain the good name of every one. That is it which God commandeth them. As for us on our side, let us not wait for our punishment at the hands of judges and Magistrates for false accusing of any: But let us keep ourselves from all slandering, sith it is a thing which so highly displeaseth GOD. Let us therefore take heed how we open our mouth to stain  
as if we would defy him, if when we see him set us such a bar and to threaten v● by other men's harms, yet we cease not to follow the same wickedness. This is all one (say I) as if we would defy him, and proclaim open war against him. So then let us learn, that when God ordaineth any execution of punishment, it is not only to the intent that he which hath offended should be chastised: but also that we should take it for a rule to learn how to behave ourselves as we ought, and not be so senseless as to cast ourselves headlong into wickedness, seeing our lesson so written before our eyes. And so to be short, let all the corrections which are contained in the Law serve us for so many bridles to restrain us withal; and let them teach us to walk in the fear of God, or at least let us take them for preservative medicines, and let us not tarry till the mischief light on us, but provide for ourselves before hand and pray God that he so guide us as we taste not of his anger. And let us put that in practice also which S. Paul saith speaking of adulteries and such like things that no man deceive us with vain words. 
Eph. 5.6.  Take heed saith he ye be not deceived: for the world dispenseth easily with itself even so far as to dally with God, & to set his justice at nought: but be not you deceived in that behalf (saith he) for the wrath of God cometh upon the children of disobedience for those things. Now if God by punishing of sins showeth how he detesteth them, in that he setteth down a law in writing, and appointeth judges and Magistrates to execute that which he commandeth, I pray you is it not a most certain warning, and such a one as aught to touch us more near the quick? And if for all this we will be stubborn and hardhearted in our wickedness, is it not a rushing with our horns against God, as I have said already? [Yes surely]. And therefore let us note that seeing God hath punished advowtries so grievously, it is to show unto us, that it is so great a filthiness as cannot but nourish his wrath and vengeance. Therefore his will is that above all things faithfulness should be kept in marriage.  
Now here the special case is of adulteries. Without doubt all kind of whoredom displeaseth God. For we must ever return back to this principle or ground, that sith God blessed man and woman, when he joined them in marriage, he curseth all whoredom, accordingly as the Apostle also saith, That marriage is holy & honourable: 
Heb. 13.4.  insomuch that when the bed is dedicated unto the name of God, that is to say, when the parties are joined together in his name, and do live honourably, it is as it were an hallowed estate: but adulterers and fornicators God will judge. He speaketh not only of adulterers, that is to say of such as have broken their own marriage and the marriage of others, but also he speaketh generally and without exception of all them which give over themselves unto any manner of whoredom, in respect whereof S. Paul saith also that not only adulterers are shut out & banished from the kingdom of God, 
2. Cor. 6.9.  but fornicators also. And again we see that when he speaketh of such as live a wicked and lose life, and therefore aught to be excommunicated and cast out of the Church; he speaketh not alonely of adulterers, but of fornicators also. And the reason why, is most worthy noting. For what are our bodies and souls, but the temples of the holy Ghost? Seeing God vouchsafeth us this honour to dwell in our souls and bodies, is it not great reason that they should be kept holy and undefiled? And if a man soil himself by coupling himself with an harlot, is it not all one as if he would tear in pieces the body of our Lord jesus Christ? Let us therefore note that generally God detesteth all kinds of whoredom.  
But he speaketh in this place of adulteries, because in them there is the greater villainy. And why? because if a maid promise marriage and falsify the faith she hath plighted, she defileth not only her own body, and so consequently violateth the temple of God, but she also dishonoureth her husband with whom she was coupled, so that she robbeth another of his good, yea of such good as cannot be recompensed with gold or silver. For she setteth him forth unto open shame, for whom (if need so required) she should spend her life. Is it meet then that it should be suffered? Therefore let us note that whereas our Lords will is, that the maids which have promised marriage should be stoned if they commit whoredom: it is because they have committed villainy against their husbands in not keeping their faith to whom they were betrothed. And therefore he will th●● such a fornicator be likewise punished. And why? Because he robbeth an other man of his good name, and breaketh an holy and sacred promise. Men punish falsifiers and forgers: As for example: if a man steal a public Record [as an indenture, deed, bond, or such like] or falsify it, he shallbe grievously punished: & is not marriage a greater thing than a contract of an hundred crowns, or a bargain of an house or of land? This case concerneth the fellowship of two reasonable creatures, yea and their fellowship for life and death; the case concerneth an holy band which God himself hath established among us, yea and that to this intent that all confusion should be taken out of the world, so as we should not be like unto brute beasts which couple together without any difference, but that the man should have his wife & the wife her husband. And if this be violated and taken away, all order of nature is corrupted. If we play the blind bus●ards and wink at such gear, & so let it slip: let us not deceive ourselves for all that; for God will requite it with horrible revenge. And we see it is not without cause that God hath so grievously punished the fornications of such as had promised or betrothed themselves unto husbands.  
And if this be so with them, what shall be said of the wife which is already married? For she is given to an husband to help him to govern his house in the name of god; & if she give herself over so villainously unto whoredom, she not only robbeth her husband of his good name, and worketh him a great outrage, but she spoileth also the name of the whole family: For she playeth the whore with another man, and the children which she beareth, through that whoredom, do bear the name of her husband. And again the goods and substance of the man are taken from the lawful children, and be given to bastards which have no title thereunto. And is not that a more wicked villainy, than if one had broken up an house, rifled all the coffers, spoiled and taken away all things, and committed the greatest robberies in the world? Yes verily, and it aught less to be borne withal: and that knew the heathen men well enough. If we had no more but the Law of Moses, yet ought we to be more ashamed to see whoredom nowadays so easily pardoned, and so small account to be made of it. But when the heathen men teach us our lesson, and use better order by a great deal than those which at this day call themselves Christians, I pray you what a witness will that be against us at the latter day? Blind men have been of more clearer sight than we. We Christians say continually, that jesus Christ hath brought a true declaration of the Law, to the intent we should know that that is our perfect holiness which is there contained. Indeed he added nothing thereunto. But yet nevertheless we ought to be better learned than the fathers which lived before the Gospel. But how profit we? There is no account made nowadays of whoredom. Wedlock is broken, faith is falsified; & yet men make no reckoning of it, it passeth scotfree. In what state then think ye are we? If men will shift the matter by saying, Oh sir ye must bear with our weakness; think we it shallbe taken for payment before God? Is not his word always unrevocable? Is it not all one as if he should say: Have ye no care of that which I command you? And what are ye? Are you trow ye wiser than I? Well, I will make you to know that I am your judge. And let us note well that the sin and wickedness is doubled, when men cannot find in their hearts to yield unto that which God hath once spoken, but will needs chop Logic with him. So then let us know that there is a double woe threatened us when we see God on the one side speaketh unto us and telleth us that whoredom is such a pestilent infection as he can in no wise suffer it, and that he declareth when marriage which he hath dedicated in his name is corrupted, that it must needs be punished. When we hear that God proceedeth unto such severity, and also see, that even only by nature he hath inspired the heathen to know that there could be no order among men, except whoredom should be severely punished, what are we able to say? Now than first of all whereas it is said here, that a maid which hath betrothed herself unto an husband shall be stoned with the fornicator, if she suffer herself to be defiled: we must understand that seeing she was so lewd as to falsify her faith, yea and that in so holy and sacred a thing as is marriage, our Lord esteemed her as one given over to all vice and sin. For a woman which playeth the harlot, is already worse than a thief, because she hath done much worse in working her husband such wrong and villainy, than if she had rob him of his money. Moreover we must return to this point, namely to consider of the promise that is made in marriage of how great importance it is. For we know to what end marriage was ordained, namely, to the intent that men should live honestly together, and that there should be no such beastly looseness of coupling themselves together like dogs and bitches, or like bulls and kine, but that they should show that they bear not the likeness of God in vain. Seeing then that marriage is ordained unto this end; if men will walk clean contrary, is it not an open defiance of God? Is it not a plucking of him out of his throne, and such a wiping out of his image as men can no more know themselves: bu● become as bulls and dogs? Therefore when men fall to such extremity, must not God show forth his anger?  
But let us always return unto that point which we named before; that as this commandment is given unto judges and Magistrates touching civil order, so ought every of us to be admonished of his duty, that we walk more carefully in our vocation. If such as bear the sceptre of justice in their hands, do suffer whoredom to reign and wedlock to be broken, so as neither faith nor promise be kept any longer: they shall yield an account hereof unto God. But yet for all that, let us look unto ourselves, and let every man so walk, as that he have not God for his judge. For what shall we win by scaping the hands of men so as our offence is not perceived▪ or else we be by some wicked shifts & practices quit from punishment, and no man says a word unto us. Yet for all that, we must come to our reckoning before God, who will not lose one jot of his right. Although men be negligent or play the blind men, yet will God in the end show that he forgot no piece of our doings, but registered them every one in his book. Let us therefore take heed we walk in such sort, as we esteem highly of marriage. And forasmuch as we see that God beareth rule over it and accurseth all adulterers and fornicators, let that move us to be held in the greater fear and carefulness. We see how the Paynims for all their superstitions and idolatries, had yet I know not what a blind motion, whereby they were persuaded for the better maintaining of marriages that their gods or rather idols were the protectors thereof. And why thought they so? It was even of a mere folly. I grant it: but yet this folly of theirs proceeded from a good ground. They were corrupted with superstitions and had embrewed it with their inventions and errors. But yet nevertheless, this always remained, & was so engraven in their minds as it could not be wiped out, that God meant there should be such a mark in marriage and that men should know that he had a care of it. Seeing it is so, let us take good heed that we make not God our enemy and adversary party, which doubtless we shall do, if we falsify the faith of marriage. If a man lay wait for an other man's wife, if a woman give herself over to a whoremonger, be she married or be she betrothed, if they falsify the promise which they plighted, and break the faith which they gave; it is all one as if they waged battle with God, and they shall feel that they deal with too hard a match. Let us therefore walk in such staidness, as our Lord may accept of us, and that we may find favour in his sight: Let every of us resist his wicked lusts, and not give ourselves the bridle to over leap our bounds so far as to venture to corrupt so holy an order.  
Now if the punishment be so grievous when a maid which is but betrothed committeth fornication: much more reason is it that it should be so in a married woman, as I said afore. And why? Because she wrongeth her husband, she setteth him out into open shame, she spoileth also the name of his house, she robbeth the children which are yet unborn, she robbeth those which are already begotten in lawful wedlock. When a woman is become such a devil, what other remedy can there be, than to root out the whole mischief? And this is the cause why it is expressly said, Thou shalt put away the evil from thee. Hereby our Lord meant to give us to understand, that if men suffer a woman unpunished when she is grown to such wickedness as not to pity her own children, they suffer a monster to live. For what may one think that woman to be but a monster, which hath no regard of her children, and which maketh no account to have bastards mingled with lawful children? And that is a thing contrary to all nature. So then (as I have told you) the fault must needs be extreme, when the punishment is so grievous, that God will have it serve us for an example, and that they which have been offensive by their life, should serve for an instruction unto others by their death, that they may learn to keep themselves chaste. Thus ye see what we have to bear in mind.  
Now touching whooremasters, they are guilty of the like. Indeed the woman shall not be spared, because she hath falsified her faith towards her husband, and hath committed an unpardonable crime. If a man rifle his neighbour's coffer, he shallbe punished, & that not as a single thief, but as a robber. But the whorehunter cometh to defile the whole house, he cometh to infect it with whoredom, he cometh to rob his neighbour of his honour, credit, and good name, and in steed of the right seed, he through cursed and villainous falseness, delivereth a strange and bastard seed. Therefore if a man commit such a robbery, I pray you is it a sin to be punished with eight days imprisonment only; and peradventure by being put to bread and water, that is to say, to be feasted at the tavern? For we see that the punishments which are used nowadays against adulterers and fornicators are but a mere mockery both of God, and of justice, and of Laws, and of all civil order. For when a man is put in prison for committing adultery, or for playing of the fornicator, it is all one as if he were put there for men to bring him every man his glass of wine and to say, Taste which is the best. If he were in his own house, he would be contented with ordinary: but there he shall be at greater choice than if he were in a common tavern. Every man will come to visit him, yea forsooth, the poor prisoner must be pitied. Ye see what is ordinarily done in this behalf. And as for myself, I have prayed God that whoredom might rather go unpunished, than proceed in that order as we see it doth nowadays. For it is a setting of justice forth to open shame, and scorning of God and of all his commandements. And therefore we need not to marvel if whoredoms be so rife, seeing they which offend are sent so to the tavern. But let us put the case that the Law were observed, and that adulterers and fornicators were locked up in close ward, there to fast with bread and water. What is all that? O, says one, they shall fast three days or (as some say) nine days. Yea but if a thief be taken and accused, he shall be indicted, he shallbe clapped up by the heels in the stocks, he shallbe manacled and tied with an halter, and in the end sent to the gallows: or when he scapeth best for some petty filching, he shall be whipped. And why? Oh he is a thief, he hath rob a man, he hath cut a purse in the open market place. And what hath the whooremunger done? Questionless he hath done worse in entering into the bed which God had hallowed in his own name, than if he had committed all the thieveries in the world. He hath marched himself in whoredom like a beast: and is not this an intolerable offence, and such a one as aught to be punished to the full? If we open not our eyes to behold it, yet the Law of Moses must needs condemn us. But besides this, the paynim (who have observed a better order than we, and have had laws to punish whoremongers and to cause wedlock to be kept undefiled) even they shall rise up against us in the latter day, and shall prove that we offended not of ignorance, or for lack of warning, but of wilful malice, because we would foster such wickedness.  
True it is indeed that this wicked custom is come from great antiquity, as the Papists will say that we are not under the Law but under grace, and therefore we must not punish whoredom. But it is a mocking of God when we take the Law of grace for a Lawless liberty to commit all wickedness. And albeit our Lord jesus Christ punished not the woman which was taken in adultery; 
john. 8. 1ST.  we may not say therefore, that he hath given us leave to commit adultery. For why? He refused also to be judge: and being desired to part the inheritance between two brethren, he would not do it. Must we therefore say that such partings are not lawful? No. But this was to show that he came not to be an arbiter and a judge. Again let us note that he saith, No man accuseth thee, therefore I condemn thee not. But withal let us know, that he came not to take away the law of his father or to break all order, or to make his church a hogs sty as it is nowadays, by granting men liberty to do all manner of evil: No, No; Be it far from us to impute such a crime unto our Lord jesus Christ: for that were a blaspheming of him above measure. But let us know that whereas we have here this law▪ it ought to serve us for an instruction unto the end of the world, that we may walk in such chastity, that when we have kept marriages undefiled among us, we may look for the blessing of God which shall cause us to prosper.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better than we have done, and that we may be so clean rid of all our wicked desires, that renouncing all our vices, we may dedicate both our souls and bodies unto our good God, in such sort as he may be glorified in all things, and we keep such faithfulness and trustiness one towards another, as we may thereby show that we are true brethren, and he may receive us for his children: and that this may encourage us to call upon him, & to lift up our hearts unto him, to approach more near & near unto him & to cleave unto his righteousness in all pureness of heart. That it may please him to grant this grace not only unto us but also to all people and Nations etc.   

On Wednesday the xv. of januarie, 1556. The Cxxix. Sermon which is the fifth upon the two and twentieth Chapter.  
25 But if a man find a betrothed maid in the field and force her, and lie with her: then the man which lay with her shall die alone.  
26 But unto the maid thou shalt do nothing, because there is in the maid no sin of death: for like as when a man riseth against his neighbour and woundeth him to death, so is it in this case.  
27 For he found her in the fields: and the betrothed maid cried out and there was no man to rescue her.  
28 If a man find a maid which is not betrothed, and take her and lie with her, and they be found:  
29 Then the man that lay with her shall give unto the maids father fifty pieces of silver, and she shallbe his wife, because he hath humbled her, and he may not forsake her as long as he liveth.  
30 No man shall take his father's wife, nor uncover the skirt of his father's garment.  
ACcording to that which was handled yesterday, we see how GOD meant that wedlock should be faithfully observed. And it is good reason it be so, otherwise the whole order of nature must needs be overthrown: For there is nothing which among men, aught to be more straightly kept and observed than this. Other covenants are faithfully to be kept in deed, but because this exceedeth in holiness, it ought to have the greater reverence. And therefore it is not without cause, that God hath decreed that he which meeteth with a betrothed maid and deflower her, should die without remission. For why? He hath broken the covenant which ought to be kept holy among all men: in making whereof Gods will is that his name should be called upon, to the intent that the parties might know that they are joined together with an inviolable bond. Seeing then there is such a rebellion committed against God, it behoveth that the chastisement be like & answerable thereunto. And so we are yet better confirmed in this doctrine, that is to wit, that except we will nourish the vengeance of God upon us, we must observe wedlock holy. And we must not regard what the common opinion is herein. For if we will be wiser than God, he knoweth wellynough how to punish our devilish pride; and we shall be always rewarded as we deserve, if we will not use the remedy which God hath appointed us in his Law. Indeed we are not bound unto it precisely in all points, (as hath been already noted, and shallbe yet farther declared hereafter:) but yet for all that, God warneth us that if we suffer wedlocks to be broken, and grant such liberty that adulterers remain unpunished; we must needs (as I have told you) fall into horrible confusion & extreme beastliness.  
Now by the way we must note further, that he which ravisheth a maid is here likened to a thief which meeting with his neighbour slayeth him. He compareth him not with one the beateth his neighbour. This comparison therefore doth evidently declare that the act of itself is beyond measure outrageous & intolerable. For like as the life of man is precious unto God, so is the chastity and the faith which is plighted in marriage. For the wife is linked unto her husband to live and to die with him. So then when this faith is once falsified, what honesty can there be any longer amongst men? Therefore God to show the grievousness of the fault, saith it is a kind of open the every and murder if a man meet with a maid & deflower her specially by force. This is an unpardonable offence. Moreover, God doth us to understand that maids ought to make as great account of their chastity, as of their life. For (as hath been told you) if a maid fight not for her honesty, and her virginity, doubtless she is not worthy to live in the world. For if she cry not, but suffer herself to be defiled, she must die without any pardon. Therefore our Lord in this place again declareth, that maids ought to be have themselves honestly: so as if they meet with any misadventure or find any naughtipack which would entice them to naughtiness, they must have les regard of their life than of their good name, and rather suffer their throats to be cut, than their bodies to be defiled, and to live in such shame. Ye see then in few words, what we have to bear in mind upon this place: because the matter was handled so largely yesterday, it may suffice to gather things briefly as need shall require for the words of Moses. And here we see how it is not for us to stand either upon custom or upon men's fancies. For nowadays if men allege that adulterers are not punished, they bear themselves in hand that it is a sufficient buckler for their defence, and if they say, who complaineth of it? Ye see how god is shut out. Many men therefore bear themselves in hand that it is a reasonable defence if they may say that all men use to do so, it is the common custom, it is the opinion of all men. But contrariwise we see here how God reserveth always his authority. Albeit that men corrupt themselves through abuse, although they flatter themselves in their vices although they be of opinion that all is lawful for them, yet notwithstanding this excuseth them not, neither impeacheth it God's authority any whit at all. Now then, let not men lean unto that which is in common use, neither yet let them thereupon harden themselves, but let them have an eye unto that which God hath once commanded. For that must needs always keep his course. And indeed, we may see what corruptions have risen in the world, when men have so swerved from the word of God after the fancy of this man or that man. From thence have all superstitions proceeded, Ye see how the Papists nowadays being besotted in their follies, cannot be brought back into the right way of salvation. For they bear themselves in hand, that they are sufficiently armed with this shift of theirs that of long time men have lived as they do, & that themselves are not the inventors of the religion which they hold. But (as I have told you) this can serve them to no purpose, no more than it can serve for the defence of adultery, to allege that it is not punished nowadays nor any account made of it. No: but God who is the heavenly judge, will in the end show that these are such enormities as he cart in no wise suffer. Now that which Moses addeth proveth the same thing which we touched yesterday; namely, that God did not always punish offences in such sort as by good right he might, I mean of punishing according to the law which he gave for the ordering of the people of Israel. For he bare with many things because of the hardness of that people, as our Lord jesus showeth them when he speaketh of divorcements which were done against all reason & indifferency. For he saith here that if a man find a maid, and that she without forcing yield herself, that he shallbe quit by giving of money for the marriage of the maid, & by taking of her to wife, and by being debarred of the common liberty, that he may never forsake her. Now I grant that this was a chastisement unto the man which had played the fornicator. But was it so grievous as the fault required? Nay verily. What shall we say then? Did God permit whoredom, or meant he to lay the bridle on their neck, or gave he to understand thereby, that the sin should be pardoned? No, none of all this. For we have showed afore, that when God delivered his law which consisteth in ten words, he declared therein his will, and prescribed men a certain rule whereby they should live. Now that law is it which shall judge us at the latter day, & it not only serveth to condemn offenders unto temporal punishment, but also doth us to understand that we must answer thereunto before the judgement seat of God, to perish for ever. Therefore when we shall have escaped the hands of men, yea and the god shall have winked at our faults, yet must we in the end come to our account before him. Ye see then that the law of God is to judge us. As for this it served but for an earthly policy. And God (as I have said) respected not such perfection as is required in the faithful; but rather bare with the hardness of the people, which was so sturdy & so hard to be ruled. And albeit he punished not those divorcements which were made against all indifferency, yet is it not to be said therefore, that he permitted them. For we hear how our Lord jesus Christ pronounceth thereof. That whosoever forsaketh his wife & taketh another (except it be for adultery, so that he can prove she hath played the whore) is an adulterer: and that who so taketh her to wife that is forsaken, 
Mat. 19.9.  committeth adultery also, and his marriage is not lawful, but detested of God. Even so standeth the case in that which we see in this place. For although God punisheth him not severely which committeth fornication with a maid, it is not because that whoredom is any way at all to be pardoned, If it be not punished by men, yet god always hath his right reserved. But this is done because that commonly in the estate of government, men will sooner punish those faults whereby their own commodities are hindered, than whereby God is offended. Indeed the judges & magistrates ought not to give the bridle so far, that God should be mocked, that his name should be dishonoured, or that all religion should be trampled under foot, as we have seen heretofore that blasphemies were more grievously punished than murders. But when there is some by offence committed, wherein there is no manifest despising of God to be seen; men will not pursue it so fiercely, as when a matter toucheth themselves. So then, as touching the fornication which Moses speaketh of in this place, forasmuch as it concerneth the loss & discredit which is done unto a man because his daughter is kept back from preferment in marriage: he that hath inueagled her must assign her a dowry: & because it may be that she shall not find another match: therefore he must take her to wife if her father wil And if he should cast her off again within a while after, she should be new to provide again. Therefore he must keep her still, and be so debarred of that common right which belonged to others, that he may never forsake her. Ye see then how God provideth for the commodity of the party. But yet for all this God is still offended if a man defile the temple of the holy ghost which is his body, 
1. Cor. 6.15  and give over the members of our Lord jesus Christ to such wickedness. For we are all members of his body. And farther, when he goeth about to defile a maid which is the ●●●ple of God and a member of the body of our Lord jesus Christ, I say that the doing thereof is an over great confusion. And yet for all that she is not punished; no, not by civil order: But yet the law of God remaineth always in his estate, that is to say, it is the rule which he hath given us to live by, which shall not bend at our pleasure. To be short, God by giving his Law, meant to frame us unto his obedience: and to show us our duty towards him. And therefore the law goeth roundly to work, & showeth unto us whereunto we are bound. Moreover touching civil order, god had an eye unto that which the weakness of the world might bear, & conformed himself thereunto: & therefore there were many things which were not punished by the law of Moses. Nevertheless we are taught that albeit our faults be not judged by men, we must not therefore fall asleep in our sins. For we shall gain little, though earthly judges let us alone, & we escape without punishment before them, if in the mean time the wrath of God increase upon us: and because he hath patiently waited our amendment, it grow more & more against us, & we put that in ure which S, Paul saith, that is to wit, that we hoard up to ourselves a treasure of the greater condemnation. 
〈◊〉. 2.4.  Let us therefore learn not to have such respect unto men, that we think so our faults be not upbraided us by them, or so they accuse us not, or frame no indictment against us, we be therefore quited. Nay let us know, that it should be good for us sometimes to be awakened by men. For when we be chastised; then doth God that which S. Paul saith in an other place, to wit, he punisheth us according to the flesh in this world, 
1. Cor. 5.5.  that we might not perish everlastingly. Now therefore let us lift up our eyes always unto that judgement seat before which we must come & appear. Although we have been borne withal in this world, and that we bear ourselves in hand that our sins shall remain unpunished, we must be doublie punished at the hand of God, because we have been stubborn & hard-hearted even unto the uttermost, and have so abused his patience. Sith he waited so long for our amendment, & sought by all gentleness to win us unto himself, if we for all that have been rebellious, and have as it were laughed at his loving kindness which he used towards us; must he not call all this to mind to our greater cost?  
And let us note farther that it is too vain an excuse which many make, saying; And whom have I wronged? Nowadays if a man charge these blasphemers with this wickedness, they will wry their mouth & come with I know not what shamelessness, and say: & who complaineth of me? to whom is it that I have done any injury? If we were all such as we ought to be, doubtless we would cry an alarm when the name of God is blasphemed, and we would all be proctor's in that case, seeing that God vouchsafeth us this honour, to have us to maintain his majesty & his own cause. Yet for all this, we make no account thereof. If ourselves have any injury done unto us, we will cry at it. But if God be evil spoken of, so that his name be put to open shame, we let it pass, we take no care of it. They which have so shamefully offended may say: who is he that accuseth us? But yet for all that, this is such a shift as shall avail them but a little (as we have said.) For shall God forget himself? Shall he suffer himself to be so despised & make no account thereof? Hath not he sworn by his own name, that he will maintain his glory unto the utmost? Now seeing it is so, what will come of it if we reply against him and say, that none can complain of any injury done unto him, when we shall have so offended the majesty of God? Alas, is it not more than if we had bidden battle unto all creatures? Yes verily. Now the case is like in fornication. I grant that a man which playeth the fornicator may say: no man complaineth of me. For both the parties were agreed together. But what? Ye see that the temple of God (as I told you) is unhallowed. And is that treachery so small a thing? If a man had rob, he should have been punished, as he well deserveth. But here is a far greater fault than theft. For when the temple of God is defiled, it exceedeth all the extortions and pollings which can be done unto men touching their goods. Ye see how two temples of God are defiled at once through fornication. Ye see also how our Lord jesus Christ is therein shamefully abused. For he vouchsafeth us this honour that we be members of his body, he hath united us unto himself, and shall we for all this go and abandon ourselves to such a shameful villainy? Is not that a tearing of the body of the son of God in pieces as much as lieth in us? Let men then delight themselves as much as they list, and let others soothe them in their filthiness and make but a laughing game thereof: Surely they shall far never the better at God's hand for all that. So then let us learn (as I have told you) to lift up our eyes unto the heavenly throne, and to walk in such wise, as we may always have a warrant within us that we have proceeded in all uprightness with God. And let us not be so foolish as to rest ourselves upon that which men command, but let us hold that rule which cannot deceive us, that is, the law which God hath delivered unto us, and whereunto he will have us to frame our whole life.  
But Alas, this is evil practised nowadays. How many are there who if there were no laws, nor threatenings; would ever come to Church to hear one word of the doctrine of god? And yet we see manifestly that such men do it but for fashion's sake. Well: they will come. But when? On such days as are commanded. But if there should be no express commandment, they are of opinion that they are not otherwise bound thereto: and so it were much better that they came not unto the Church at all. For they do nought else but defile the temple God. And they show that they never tasted one whit of doctrine, they come thither so like dogs & swine. And so we see that many in this world have a care of nothing but of that which is commanded and forbidden them, for fear they should be pinched by the purses, or have some other punishment, according unto civil order. Otherwise they show that they have no religion, but are very beasts. But as for us, sith we see that God is so gracious unto us, as to declare unto us his will that we might follow it, let us bethink ourselves to draw nearer unto him, and to make his righteousness shine in us. For this is his true image. And thereby we declare that we be his children, and it is our warrant that he hath adopted us, and that he will execute the office of a father towards us. But there are very few which consider this. Yet notwithstanding, it behoveth us to be attentive to that which I have said: namely, that because God hath called us unto himself, and hath vouchsafed to teach us how we ought to live: we also ought to profit in his school, and to come willingly of our own mind unto him, and also to accomplish that which is said in the Psalm, 
Psal. 40.8. & ●10. 3.  to wit, that to be good soldiers of our Lord jesus Christ, we must come of our own accord without forcing▪ and without threatening, we must come with a frank and free heart, as if we would say: Lord, behold I offer myself unto thee: therefore if we will suffer the Lord so to govern us, that look what way so ever he turneth the bridle we will go & be wealded by him, & not be stubborn in any wise, nor fling against him like wild & savage beasts: that is it (say I) which we have to bear in mind. But as long as we are led with a slavish fear, doubtless God will not accept any thing of that which we do. And I say, not only that our doing of the things which are commanded us, & our abstaining from the things which are forbidden us, be but for fear of men & of earthly judges; but also that if our observing of god's law be but because we fear to be damned: he utterly misliketh such a service, & will make no account thereof. And what is the reason? Forsooth because he willbe honoured of us as a father is honoured of his children. For I pray you, if a child grind his teeth against his father, & it grieve him to obey him: but because he hath no way to escape his hands, he will do what he commandeth him: and yet if it were possible he would get him out of the house, and not obey his father: shall this service please him? Surely no. And will God have less granted unto him than mortal men require, which are but rottenness? Of a very truth, they which serve God so by constraint could find in their hearts to have him plucked out of heaven if they could possibly do it. And therefore let us bethink ourselves to yield unto God such sacrifice as he liketh of. Let us sacrifice unto him ourselves, our thoughts, 
Rom. 12.1.  our wills & affections, and all that is in us: let us dedicate all unto him with a sincere affection, & with an upright free heartedness (as we have said afore.) True it is that we ought to be sore afraid of God's punishments, because we are like an Ass which must ever be spurred, & laid upon with a staff. Therefore let us humble ourselves when we see the threats which are made against us in the holy scripture. But withal let us yet pass farther, to know that God is our father; and knowing him to be such a one, let us come unto him like true children; as he requireth us by his Prophet: If I be your father (saith he) where is mine honour? 
Mal. 1. ●.  He saith not only, If I be your master, where is the fear which you owe me? But he putteth both down together. If I be your master, where is my 〈◊〉? And if I be your father, where is the honour which you own unto me? God therefore willbe honoured of us: but withal he willbe served of us, and that of a frank & free goodwill, and of a sincere affection, as we have before declared, when we treated of the short abridgement of the law in the seventh chapter: what doth thy God O Israel require more of thee, but that thou shouldest stick unto him by loving him? This (say I) is in effect all the service which God requireth of us. And so we are warned, that we must not be so overgreeved with the threats that are made against us, and with the punishments which are contained in the law, but that we should also outgo the same & be ready to offer up ourselves a willing sacrifice unto God, & to call upon him as our father, accordingly as he hath adopted us for his children.  
In the end Moses declareth, that men must observe such an honesty of nature in marriage, that the son in law must not couple himself with his stepmother. Indeed here he setteth down but one kind: But in the twentieth of Leviticus, there are more degrees spoken of. But this serveth to put them in mind of that which was said before. For Moses in this book maketh a rehearsal of the law which he had already written. And I have told you that this is not more than needeth; because men's memories are so short, and they forget so soon that which God hath taught them. It was therefore expedient that Moses for the better warranting of his doctrine, should repeat it again in this book. And therefore he doth touch this but by the way concerning marriages: that men ought to keep such an order, as to hold incests for accursed. For the Paynims themselves knew, that if marriages were made without all difference, there should be incests (as they called them) committed, so as marriage should be defiled before God, & become worse than whoredom. They had this conceit imprinted in them by nature: & albeit they had not been taught the will of God purely, yet had they some spark of it. God would not that mankind should become so beastly, but that they should always have a kind of light, to make them unexcusable, and to increase their condemnation the more, as S. Paul also treateth hereof in the second Chapter of the Epistle to the Romans. Now to treat of all those degrees which are spoken of in Leviticus, were needless at this time. It shall suffice briefly to bear in mind the effect of all, namely that we ought to have a difference and honesty observed in marriage: that degrees of kindred be not mingled and confounded together: that a father take not his daughter to wife, nor a brother his sister, nor an uncle his niece: that a father in law take not his daughter in law, and that a mother in law take not her son in law. For if we observe not this order, what differ we from the brute beasts? But a man will say, why sir? It is by marriage. Yea, but like as marriage is an holy thing, so must it be kept with the greater reverence. So that it is a double condemnation, if I will go under the colour of marriage, and defile myself like a brute beast. It is as if a man should rob his neighbour under the colour of justice. He commenceth a false action against him, & when he hath cast him he will allege: Oh I have gotten the suit, I have nothing but by way of justice. Yea, but thy wickedness is greater than if thou hadst cut a man's purse. That offence of the twain had been the lesser. For thy thievery endureth still: and (which worse is) thou hast falsely abused the name of God, & defiled the seat of justice. Seest thou not what a treachery thou hast wrought herein? Then like as that man is a double thief which by pleading a wrong cause and through overthwart means hath raked unto himself an other man's goods: so doubtless those which violate the order of nature, as a father which marrieth his daughter, an uncle which companieth with his niece, a brother which taketh his sister, do worse than if they committed whoredom. And why? Because first the thing itself is beastly, and can never be lawful. Secondly the land is as it were defiled and infected where such wickedness reigneth. Briefly men ought to detest & abhor it. And yet notwithstanding, if men will yet venture to confound marriage together, which is so holy a thing, which is the lively image of that spiritual union which we have with our Lord jesus Christ; which God (as we know) ordained at the beginning & blessed; if men will intermingle it with such filthiness; if they will make but a sport of it, to whom offer they this injury? Offer they it not unto God who is the author of marriage, & commandeth that it be maintained in all pureness? Ye see then what we have to bear in mind concerning this place.  
But now hath God provided a law for it, and not without great cause. For in those countries there was more corruption touching incests, than hath ever been in all other countries beside. I say, that neither in Greece nor in Italy men ever used such lawless and villainous liberty in this kind of wickedness, as they of Asia and of all the East country did. For there it was counted nothing for the brother to couple with the sister. It was therefore needful that God in this case should rain his people with a shorter bridle. And hereby we may see that custom shall not serve us for an excuse. If a thing displease God, although it be used among men, it serveth not to lessen the fault. For God will always remain judge. And why? God's will is that we should do him this honour to hold ourselves unto his simple will, although men draw clean backward. Let us therefore learn to yield ourselves unto the Law of God touching this point. And if a man reply, that we are not to be held thrall to that order of Moses, I grant it. But yet ought we at leastwise to admit the warnings which God giveth us, and to use his counsel. Although we be freed from this bondage of the civil Law of Moses, yet will he have us to bear always in mind this ground, to wit, that we bethink us for what cause God hath forbidden this thing. For it is because the thing is intolerable. We must therefore frame ourselves unto that thing which we know to be acceptable unto God, and withhold us from that which he forbiddeth.  
But yet there is a double condemnation to fall upon them which will go clean contrary against it, as S. Paul saith speaking of him which had taken his mother in Law to wife in Corinth. How now? (saith he) Are ye not ashamed that such fornication should be among you, and that so villainous an act should be committed, as the paynim could not abide to hear the like spoken of? Indeed sometimes such like things were to be seen among them but yet nevertheless they did abhor such wickedness. Seeing then that the unbelieving wretches have been taught, by such a motion as themselves knew not, without either scripture or preaching, albeit God drove them thereunto, to keep this honesty in the degrees of marriage: what ought we to do? Verily we see that the very Paynims are yet more to our condemnation. For there was a certain Emperor of Rome, who because he would commit the same incest himself, made a law that the uncle might marry with his niece. And this liberty which was so granted by the law was never followed of any but of his own bawd. Although he had all countries at commandment, yet could he never make that law of sufficient authority that any man besides himself & one bawd of his would be persuaded that the uncle might marry with the niece. Now what shall we say of this, but that our Lord had a secret bridle for men, as if he should say: I will that there remain some honesty in nature in despite of all those which bear rule in the world, & would make such a confusion that men should be as brute beasts, yea even as dogs & swine? Do what they can yet will I be above them, & cause my law to be so printed in the hearts of men, that for all their wickedness & blindness they shall yet retain some honesty in that which I have principally commanded them. Behold (I say) how God hath borne sway in such sort that men (how unbelieving soever they were) have yet had some remorse, that they would not altogether go against that which was forbidden them in this law. In deed men might have alleged: This thing is lawful for us. The Law is made, the sentence is proclaimed, liberty is granted unto all men to do so: & yet we see how God overruleth all & showeth that he himself will so waken men & summon them to appear before him, that they shall not fall into such confusion. And therefore let us humble ourselves under him and be so far from waiting until he call us unto our account & draw us unto this honesty by force, that we always prevent his judgement, to walk in such fear and carefulness, that we make it our pleasure to serve and honour him: so as there may be such an honest conversation among us as not only the order of nature may be observed, but also that we may show how it is not for nought that he hath shouled us out from among the unbelieving wretches, and would that we should be an holy people unto him and dedicated unto his service.  
But now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them more & more, and to draw us away from them; & so torid us of them, as we may increase from day to day, & be reform unto his righteousness: & that he will in the mean time bear with us in our infirmities, & not entreat us severely, but pardon us our faults, until he hath cleansed us altogether from them. And so let us all say: Almighty etc.   

On Thursday the xuj. of januarie, 1556 The Cxxx. Sermon which is the first upon the three and twentieth Chapter.  
NOne that is hurt by bursting, or that is gelded shall enter into the congregation of the Lord.  
2 A Bastard shall not enter into the congregation of the Lord, neither shall the tenth generation of him enter in.  
3 The Ammonites & Moabites shall not enter into the congregation of the Lord, neither shall their tenth generation for ever enter into the congregation of the Lord.  
IT might seem a strange case that God in this place shutteth out of his congreegation such as are maimed in their bodies. For men can hardly be persuaded that this hindereth any to come near unto God. Nay rather when there in any weakness in them, it maketh them more worthy of pity and compassion. And we are assured on the other side, that God requireth a spiritual pureness, & maketh no great account of this outward appearance; as it is expressly written in the fifteenth Chapter of the first book of Samuel, that he respecteth not those things which appear to the eye ward, as men do. But we are to note, that when God in the old time under the law required any outward pureness, it was to bring the jews more forward to consider, that they could not present themselves unto the temple, except they were thoroughly purified, specially touching their souls. The like is meant in that which we see here. For whereas God in this place condemneth the maim which is in the body; it is to betoken, that they which will serve him & desire to approach near unto him, aught to be sound both in their bodies and in their souls. For whatsoever was figured in the law, was referred unto that spiritual and heavenly patron which Moses saw in the mount: as it is written in the 25. Chapter of Leviticus. And this is well observed both by S. Steven, 
Act 7.44. Hebr. 8.5.  and by the Apostle to the Hebrews. So then let us note that when God barreth those from entering into the sanctuary, which had any maim in their body: he meant to betoken thereby that he would have his servants sound & pure. Yea and that men should not in that behalf rest on that which is seen with the eye of man, but rather seek after the true soundness, which God respecteth, which is in our hearts and in our minds.  
The like is to be said of that which Moses addeth touching bastards. God meant hereby to show, first what a privilege he had granted unto the stock of Abraham. And this was done to the intent that his favour should be the better known. Behold how God chose out of all the world one certain people. And why? We have before showed that there was no worthiness at all in them, but this proceeded of his own free bestowed love. Now because men do willingly darken the favour of God or clean forget it, or happily not know it in such sort as they should; God would that the children of Abraham, before they entered into the sanctuary, should learn to reason thus with themselves: What is the cause that we have access & entrance unto our god? What is the cause why he showeth himself so familiar unto us, and receiveth us when we come unto him? It is because he hath chosen the seed of Abraham, howbeit such as are the true seed of Abraham. We see then how god meant to make them which were descended from the stock of Abraham, to perceive that without any desert of theirs, he had chosen them to be the inheritance of the everlasting God. I say he showed this unto them, & exercised them in the remembrance of that benefit, to the intent it might be the better acknowledged among them. That (say I) is the thing which we have to note first of all. Secondly God by this means held the jews shorter that they might keep themselves pure & chaste, and that there might be no fornication among them; nor any such confusion as men might not know which were right begotten and which were bastard children, when no difference might be had in that behalf. Therefore GOD by ordaining this Law, gave the jews an occasion to live more chastened, to the end their stock might be holy and not profane, and that he which intended to commit adultery should be moved thus to think and to reason with himself: How now? God chose me before I was borne because I am of the children of Abraham: and yet not contented herewith, he hath declared that he will be my saviour, even to a thousand generations: he accepteth my offspring, he hath dedicated it unto himself; although we be all cursed by nature, yet this grace of adoption exceedeth in my stock. And shall I go now and raise up a defiled seed, which shall not be of the people of God, which shall not be of the body of his congregation, which shall have no entrance into the sanctuary? Were not that a renouncing of the benefit of my god? I● it not to shut him far off from me, & to give him no entertainment, or to show him no countenance, when he calleth me so gently? This (say I) ought to hold back the jews, or else they were more than blockish. And that had been too lewd an unthankfulness and 〈◊〉 forgetting of the benefit which God had granted unto them.  
Therefore that we may now apply these two places to our instruction, let us note that although God regard not nowadays whether there be any blemish in a man's body or no, ne respecteth our parentage: yet notwithstanding his will is that this law should serve for us, and that we should apply the truth thereof to our use: that is to wit, that when we come unto him, we must bring with us an upright soundness. And wherein? Surely not in our bodily members, for we know that his service is spiritual. Therefore let us purify our souls. I grant that our bodies ought to be purified also (as S. Paul warneth us): 
job. ●. 23. ●. Cor. ●. 6.  but that is not in such wise as there be no maim or fault of sickness in them, but it is meant, that we must not defile them with vile and wicked things, as he speaketh of Idolatry & fornication, & also as the scripture speaketh of briberies & extortions. He which falleth down before idols, as much as in him lieth defileth his body, which ought to be dedicated unto the service of God. The like is to be said of fornicators, which give themselves over ●nto such wickedness as God detesteth. They which spoil & rob another man of his goods, 
〈◊〉. 1.15.  have bloody hands as the Prophet Esay upbraideth them. Thus ye see how we ought to endeavour ourselves to purify our bodies. But the chief point is, that we have this soundness in our souls, that they be not scared with any such maim, as may hinder us from being quick and ready to obey our God. We must not (say I) be womanish; but we must have an invincible courage to make battle against Satan & against all temptations, showing ourselves to be men indeed. Likewise we must not be weak in faith, but we must proceed always forward, and enforce ourselves to come unto that man's estate whereof S. Paul speaketh to the Ephesians, 
Eph. ●. 13.  that we waver not with every word but hold us fast to that which is good, & abide constant, & stable in the truth which we have known. We must not be tottering & wavering too & fro; but we must resist all temptations so as nothing may hinder us to keep on that course whereunto God hath called us. Let us therefore strengthen again the weak knees, & let us fortify the trembling hands by the power of the holy Ghost. Thus ye see whereof we are expressly warned in this place to occasion us to cling unto our God, when we be to withstand any temptations which hinder us from serving him.  
And moreover let us note, that seeing God hath sanctified us, (yea & that together with our whole offspring) we ought to continue in true chastity when we hear his voice at the mouth of our God: I will be the saviour both of you & of your children also after you. 
Gen. 17.7.  When God is so gracious as to give us children, we ought to provide diligently that the stock be pure & undefiled. And let the faithful take good heed that they intermingle not themselves with fornications or such other like defilements. And why? Because it is a renouncing of the excellent privilege which God giveth them, when he chooseth them in such sort unto himself and therewithal chooseth their children also although they be not yet begotten. But the chief point is, 
Rom. 11.17. Gal. 3.7.  that we must learn to be the true children of Abraham. Seeing we be graffed into his stock through faith let us take heed that we be not cut off from this body by our unbelief. For the Prophets who were the true expounders of the law, do well declare what the thing is which God aimeth at in this place, when they say: Come you of the stock of Abraham? No ye are the children of an harlot everichone of you. Get ye hence ye harlots brats, appear here in your likeness, come forth and let men know you; 
Esa. 57.3. Ezech. 16.3.  ye children of a strumpet (saith the Prophet Esay). And the Prophets jeremy & Ezechiel speak in like sort: What have you like unto Abraham whose name ye bear? Was not your father an Amorite, & your mother a whore? To whom speak they thus? Speak they to children of harlots & unto bastards concerning the flesh? No. But unto lawful borne children. And why then calleth he them strumpets children, as if they were begotten in some brothel-house? Because they were corrupted & followed not the faith of Abraham. For the true parentage is spiritual (as S. Paul saith). They which descended from the stock of Abraham concerning the flesh, 
Rom. 9.7. Gal. 3.7.  are not therefore accounted the lineage of Abraham. And what is the reason? Forsooth because they are grown out of kind. So then let us note that when Moses forbade that bastards should enter into the temple, it was not only for this shameful note which is in respect of the world, when children are not begotten in lawful wedlock: it was rather to show that the jews were not worthy to have any access unto God, to call upon his name, or to company with his congregation, except they held fast this spiritual kindred of Abraham, that is to say, except they followed his faith, & except they continued in the pure covenant of god. Now this could not be done except they always bare in mind, that god had chosen them to be an holy people, to be a royal priesthood. Let us now for our part note that albeit we were altogether strangers unto God, although we had no access into his temple, & although (as S. Paul saith) we had no covenant with him because the promises were not made unto us; 
Eph. 2.12. & 19  yet notwithstanding we are made household servants with the holy fathers, citizens of the kingdom of heaven, through faith, forasmuch as God hath communicated unto us this freedom which was given only unto the stock of Abraham.  
Seeing it is so that we which were wild & barren trees, 
Rom. 11.24.  have been besides nature graffed into the good Olife, let us take heed that we use well so excellent a benefit: and let us stick with a steadfast faith unto Abraham our father, and as oft as we come unto the church, let us take warning to examine ourselves and to say: Behold God hath appointed this order, that we should come together to the intent he may be among us, 
●ph. 2.18.  & we have familiar access unto him: and that is on condition that we become true children of Abraham. And in what sort? Let us consider of that which is said in the first Chapt. of S. john: 
joh. 1.12 & 23.  for this kindred is there expounded, such as God requireth nowadays and alloweth of. It cometh (saith he) neither of the will of man, nor of the will of the flesh, nor of blood: but the cause thereof is that we have believed in the only son of God. Seeing then it is so: that when we believe in our Lord jesus Christ, & be graffed into his body, we are admitted for the sons of God, although we on our part are not worthy of that honour. Let us take heed, that we hold ourselves there, and that we grow not out of kind through unthankfulness, & so cut ourselves off from that body whereunto we were joined through the grace of God and his infinite mercy by the mean of faith. Ye see then what we have to bear in mind upon this place, when it is said expressly, that bastards shall not enter into the congregation of God, even unto the tenth generation:  
But let us come now to that which is spoken of the Moabites & the Ammonites. These people were descended from Lot, and so ought to be the kinsmen of the jews. Yet nevertheless God banisheth them out of his Church, and will not that they have any entrance thereinto, unto the tenth generation, albeit they yielded themselves under the obedience of the law. He addeth: They met you not by the way when you came out of Egypt with bread & water, that is to say, they entertained you not as kinsmen and friends should have done. Now albeit the Ammonites and the Moabites were severed from the stock of Abraham, as Lot was already gone unto Sodom, and so had not the promise: yet nevertheless they ought to have called to mind their kindred, and that Abraham had brought Lot into the land of promise, & had taken him for his son. The remembrance hereof ought so to have endured, that the Moabites & Ammonites (if they had had any good nature) should have granted passage unto them which were of their own blood. And again we see how God spared them. For we have seen heretofore, 
Deut. 2.18.19.  how the Israelits were expressly commanded to abstain from all injury and violence, when they passed through their land. Take heed ye use not any force of arms, take nothing but what you pay for: keep the high and beaten common way as ye pass: buy the water which thou drinkest, and use no extortion. And why? For they be thy brethren. And indeed although god chose not Lot as he did Abraham, yet ceased he not to pity him, & to have some care of sparing his successors & those which issued from him, albeit those people were begotten by his incestuous coupling with his two daughters. 
Gen. 19.36.  The two fathers which were the first roots of this issue were Ammon & Moab, that is to say, such as were begotten by incest & by shameful and unnatural fornication. Yet nevertheless God beareth with them. But they are so wicked & unthankful, that they defy both God and man. God hath compassion of them, and therewithal chargeth the jews to have a care of them. Ye see what courtesy the jews used. They prayed them to let them pass through their country as friends, protesting that they would not molest nor annoy them in any manner of thing. They desired them to grant them passage for their money, 
Num. ●1. ●●  that they might come unto the land whereunto God called them. But these cursed creatures would needs hinder the calling of god, & bring to pass, that the people should not enter into the land of promise to take possession thereof. And hereupon they hired Balaam the son of Beo● th● false Prophet. 
Numb. ●2. ●  And why? Because they disinherited their own power, and thought by the means of a false Prophet to conjure God, & that by using such a kind of bewitching, they might curse that people of his. Now because they were so froward, and vouchsafed not to use that benefit which God offered unto them, it was good reason that they should be punished therefore. For albeit the vengeance of God was not by and by executed, yet God registered it in his book & we see here how their punishment for this wickedness was reserved.  
Now hereupon we have to note, that if we intent to be accepted of God in the number and company of the faithful, we must procure the welfare of the whole Church as much as lieth in us. For those which make any touble in the church of God, or be any way offensive, are here banished the Church under the person of the Moabites and Ammonites, as if God declared that they are not worthy to come near unto him, or●● company with any of them which are dedicated unto him. And nowadays how many are to be seen of this sort? So that we ought not to marvel if the curse of god lie upon so many men. And why? Because that for one which is found to advance the weal of the church, & to edify the people of God, a man may find a dozen which endeavour nothing else, but to bring utter confusion & destruction upon it. How many turmoils see we nowadays in the world to hinder the course of the gospel, & to bring to pass that the Church might fall unto the ground, or be confused & disordered? Now from whence proceedeth this, but from the wickedness of men? Then like as God sparred the door against the Ammonits' and Moabites at that time, because they refused to give way unto his people when they should enter into the land of promise: so let us note that all such as lay stumblingblocks nowadays to turn those aside, and to drive them into wickedness which were in a good way, & all such as breed troubles in the Church of God, are everichone rejected of God. And verily we see that there are nowadays many Ammonites and Moabites in the world. For, who are they which seek to pervert all things, and which give so many offences & make such great confusions throughout God's church? They are such as name themselves the faithful, such as are of our company & have one common baptism with us: so that they ought to aid us: they ought to bring us forth bread & water that is to say, they ought to lend us their hand, that we might follow our calling to come unto that place to the which God calleth us: those (I say) which ought to receive us and open the way unto us, even those are they which bar us of entrance, those are they which pull the bridle backward, & which make these hurliburleyes among us.  
Hereby we are warned, that seeing the people of God was so vexed by their own kindred, we ought nowadays to bear it patiently, if the like befall us. And withal let us be warned (as I have told you) to behave ourselves in such sort as none of us may be condemned of having shut up the way against them which endeavoured to come unto God. But let us aid them as far as we shall be able, even unto the utmost of our power: If we do otherwise, the vengeance of God is at hand, and shall light upon us. For God who once condemned the Moabites, will not fail to be our judge at this day. Although the ceremony be not observed, yet (as I told you) all they which endeavour not to set forward the course of the Gospel, must needs be banished his kingdom. And in very deed we hear the threats which are made by the Prophets against all those which are enemies of the Church, and which trouble it: and that was not for the time of the law only: but they foretold us of the kingdom of our Lord jesus Christ. Whosoever they be that seek not to aid and succour jerusalem (saith the Prophet Esay) the Lord will arm himself against them, 
〈◊〉 1●. 11.  and they shall feel his strong hand and be destroyed. All they which devise any mischief against thee, or relieve thy enemies to strengthen them, shall feel the hand of God contrary & enemy unto them. As much to the same purpose is said in Zacharie. 
〈◊〉 2.2.  And these prophecies and threatenings (as I have touched already) served not for the time of the law, but for the state of Christianity. Let us therefore comfort ourselves when we understand that God hath such a care of our salvation, that he protesteth he will be an adversary unto all them which seek to hinder us from coming unto his kingdom, and into that inheritance which he hath promised us, and telleth them that his hand shall be against them, and that his curse shall fall upon their heads. Hereby we see how dear our salvation is unto him, and what care he hath of it. Moreover let us be afraid (as I told you) to give occasions of trouble and offence. Let us not be of the number of those naughtipackes, which when they see the Church flourish, seek nothing more busily than to disorder all things therein. The devil hath drenched them with such a poison, that they cannot abide the weal of the Church, therefore they seek all the means they possibly can, to breed confusion and disorder therein: let us take heed (I say) that we entangle not ourselves among them, knowing that if we do, we shall never escape the curse which is here threatened unto the Moabites and the Ammonites.  
But we have yet one point more to note. And that is, that although God at the first punish not them which molest his people: yet he faileth not to keep always some punishment for them in store, notwithstanding that he delayeth it. And therefore let us not be so hardy as to bear ourselves in hand, that if God bear with us and w●n● at our 〈◊〉 for a ●ime, we shall still remain unpunished for we see how it fell out in this case with this people. No doubt but they bore themselves in sword, that it was a matter of nothing when they molested the people of God. And why? Because God listed not to execute his vengeance upon them out of hand▪ Now in deed they were overthrown. But what for that? They did but wag their head thereat, because they bore themselves in hand that the jews would not put them to any farther trouble. But God for all that remained their judge. And so although the Ammonites & Moabites were spared for a time, & God would not that they should be rooted out as those people which he had already before condemned: yet notwithstanding they made never the better match for all that; for ye see how like a sort of unhallowed people, they are put besides all entrance into the temple of God, they are rejected with this note of shame; that they are declared enemies unto the people of God. Let us therefore stand in fear sith we see this. And although we be not punished out of hand, yet let us know that we shall not escape the vengeance of God; when we have sought to molest his Church, and have set a bar against our neighbours that they may not enter in as they ought to do. And why? Because although God lingereth, yet will he not forget th● wickedness of them which shall have sought to molest his Church, or to bring any manner of trouble upon it. Ye see whereof we ought to be advertised. And if this were printed well in our hearts, we would have another manner of care than we have to edify the Church of God, and we would withal more abhor and detest all offences. But what? We see how headlong men run into this wickedness, even with a mad & brainsick disposition. And why? Because God is not ready at hand to take vengeance, they bore themselves in hand that the matter cometh all to one end, whether they work the Churches weal or woe, & thereupon they welter in their wickedness. But for all that let us look unto ourselves.  
And moreover although God utter not his vengeance at the first against them which seek to trouble and to overthrow the building of our faith: yet let us assure ourselves, that God (notwithstanding that he wink at things for a time) yet sleepeth not in heaven for all that. And therefore let us patiently wait until he put to his hand. He suffereth the wicked sometime to wander at will, and to triumph among us, & we are of opinion that the earth will sink under them; we are astonished & even beside ourselves: we think there is no remedy, we suppose there is no way to succour us, we are of opinion that god is laid down to sleep. But in the end he putteth to his hand. And although he chastise some of them lightly, yet others settle in their lees. As for example, a man shall see that when God punisheth some wicked persons which have been the occasions and authors of many troubles and offences, yet others shall remain unpunished, by reason whereof they think their own wickedness to be nothing, & so they follow it on farther, because God beareth with them. But it is said that the Ammonits' and Moabites shall bear this curse throughout ten generations. Therefore sith we see that God will punish them which molest us, and which have been occasions of falling among us; howsoever the case go, let us wait gods leisure, having an eye to that which is set down here, & beholding that which hath happened under the Law, until he wreak his vengeance on the wicked.  
For we may under this figure which is here given unto us behold the love and fatherlike care which God hath for his Church in that it is his pleasure that things should be well ordered therein, and that none should hinder his children whom he hath adopted, from coming unto that inheritance which he hath promised them. And therefore let us always constantly go on, and overleap those stumbling blocks which are laid in our way. When we see that the wicked advance themselves against us, and invent & devise all that they are able, to destroy us; let us be armed with strong and invincible constancy to fight against such temptations; let us not slack our courage, but let us assure ourselves that God will look to these things in such sort, that by his reaching forth of his hand we shall overcome all the difficulties and incomberaunces which men on their part set against us. This being done we shall know that God hath reserved an horrible judgement for our enemies, although they persuade themselves that all is forgotten, & that there is no remembrance of their misdeeds. And when they be in full possession of their wickedness, God will even then provide a remedy suddenly & beside the expectation of all men & of the whole world. Ye see then in effect what we have to bear in mind upon this place.  
Now by the way, a man might demand what the cause is why God ordained that the jews should in no wise seek the peace nor the prosperity of the Ammonites and Moabites. For it seemeth that he giveth here the jews an occasion to revenge themselves, the which notwithstanding was never lawful. Let us note in a word that God appointed them to execute his judgement. And so his will is that they should punish the Ammonites and Moabites, howbeit with apure and upright zeal. When God ordaineth justice, and putteth the sword into the hand of them whom he hath called unto that estate, he commandeth them to put such to death as deserve it, and willeth them to punish offences. And that undoubtedly is a kind of revenge: but yet that revenging is lawful; yea it is requisite & necessary. And if he which is armed with the sword of justice punish not offences, he shall render an account thereof unto God. Now it is very true that magistrates ought to take pity and compassion of them whom they cause to be executed. When they put an evil doer to death, they must have pity on him because he is a man & a reasonable creature. But howsoever the case stand they must execute the vengeance of God, howbeit without spitefulness, and without bitterness. So was it with the jews touching the Moabites and the Ammonites. God ordained them to execute his judgement. And for this cause he saith unto them, Ye shall not seek neither their prosperity nor their peace: that is to say, let them be as they are. For God will not have you either to company with them, or to relieve them. Now shall it be lawful to help an evil doer, & to favour him? That were to overthrow justice, and the order which God hath appointed▪ & to be a confederate with him in the same offence. If a man favour the wicked, if he help & aid them; he becometh guilty of the same crime, & entangleth himself in their wickedness. And therefore God forbade the jews to bear any such affection towards the Moabites or Ammonites to help them. And now we see how revenging was not only granted unto the jews, but also commanded them: & this revenging was not such as should proceed from a venomous mind or which should be wrought after the lust of the flesh, (for when we hate any man to the death, our affections are always troubled & we are never well ordered) but god's meaning was, that the jews should work this revenge, of a good zeal, as being taught thus to say: Behold we are appointed by God to execute his vengeance upon the Moabites. Sith it is the vengeance of God which we ought to execute, we must not make it ours, that is, we must not be ruled after our own lusts, we must bridle our own wills. Now then let us after the example of the jews (which were executors of the vengeance of God upon the Ammonites & Moabites) learn to submit ourselves wholly unto the obedience of God. For surely it is an acceptable sacrifice to him, when as we suffer ourselves to be guided by his word, and will not attempt any thing beyond that which he biddeth or forbiddeth.  
Now hereby we be warned, first of all not to give the bridle to our own revengements: and that when we be wronged or injured, we must not be pricked forward through our carnal affections, to enterprise more than God permitteth us. For it is written: 
Rom. 12. 1●  Vengeance is mine & I will pay it home, as we shall see in the two & thirtieth chapter of this book. Now then, have we bridled ourselves in that behalf? have we not desired revenge against them which have provoked us, & wrought us any despite? Let us therewithal tarry our lords leisure for the redress of it, yea and let us have pity on our enemies and seek by all means possible to bring them back into the way of salvation. And if we see that God also taketh revenge upon the wicked, let us acknowledge his loving kindness towards us, and let it be a warrant unto us that he hath a great care of us, & that he watcheth while we sleep. Let us therefore learn to far the better by all the chastisementes which God layeth upon the enemies of his Church, knowing that thereby he declareth that he loveth us with a fatherly affection, and is mindful of us and of our salvation; albeit we think not so. This is a thing which ought to make the godly to rejoice, and to confirm them to trust so much the more steadfastly in God, and to run unto him, when the wicked vex them, and when men seek to turn them aside out of the way of their salvation. But as for those which are appointed to execute the vengeance of God, let them do it constantly, & yet without spitefulness, & without bitterness. For if we intermeddle our affections with that which God commandeth, the vengeance is no longer his: but it proceedeth from our flesh, that is to say, from our unruly passions. Let them therefore which have the charge of justice, take diligent heed that they proceed therein withal uprightness and indifferency: without being carried away in any manner whatsoever with any wicked desire.  
And moreover let us be severed generally from the wicked: and not join ourselves with them; specially when they separate themselves from the Church of God; for if we have any familiarity with them, is it not a conspiring against God & his people as much as lieth in us? Shall we not by that means be confederates with them? Yes, & therefore we must in this behalf forget all kindred: we may not say, he is my friend, he is my gossip, I have used his company this long time. We must lay all these things aside and say; this man hath showed himself to be Gods open enemy because he is a let that the faithful agree not as they ought, and because he hath laid a stumbling block to stop the increase of the Church. When we behold such things, let us not be led with our doltish affections: for although the jews were the Moabites kinsmen, yet must they reject them. And why? Because the Moabites were estranged from the people of God, yea & were become their enemies. Ye see then what we are to bear in mind. But we put it ill in practice. For who is he which nowadays preferreth not kindred and I know not what else before God and his Church? We need nothing to procure our selves favour. If a man be in office and have a neighbour, he will be his friend. If he have a gossip or a kinsman, he will be his friend, much more. But though we be in no authority, yet we will favour one or other. And why? for every small wandering friendship is enough to win our heart. But in the mean while God is forgotten. We can see his Church destroyed before our faces, we can see men endeavour nothing but to work destruction and confusion in all things, & yet we will be touched therewith never a whit. Are we worthy that God should accept us for his children? We hear the curse which is pronounced in the Psalm against all those which make not jerusalem the chief of their joy: 
Psal. 137.6.  that is to say, which esteem not more of the common welfare of the Church, than of all the prosperities of this world. Like as the faithful aught to endeavour that the Church of God may prosper, that it may be advanced, that it may increase: so when the same cometh to pass, they ought to be far gladder thereof than of all other benefits, commodities, and whatsoever else they enjoy in this world.  
And contrariwise when they see any affliction in the Church, they ought to be more sorry for it, than if they suffered all manner of afflictions in their own persons. If they do not thus, they are accursed. But now we can see the Church of God troubled by the wicked, and we can go and join ourselves with them. We are not contented to let them alone, such as they are: but we will needs favour them, we will needs support and aid them. And is not this a confederating of ourselves with Satan, as I have said afore? Is it not as much as to make open war both against God & against his people? Yes verily. And therefore let us learn to have such a regard unto the welfare of the Church of God, as to hold all those for our enemies which lift themselves up against it: and let us wage battle against them to the uttermost of our power, to resist their wicked practices: except we will be guilty of confederacy with them to overthrow all that which God hath builded.  
Moreover, whereas it is said, That they came not out to meet the people; let us note diligently that GOD thinks it not enough for us not to be offensive unto his Church, but his will is that we should also employ ourselves faithfully, always to further the salvation of the faithful, according whereunto it is said: That all they which succour not the Church shall be cursed. After that GOD hath threatened them which made war against the city of jerusalem, he turneth his threatenings against them also which holp it not when it was in necessity. For there must be no ventershippe in this behalf. We must be either friends or enemies. Therefore if we mind to escape the vengeance of God, whensoever we see the Church stand in need of our help, let every of us employ himself faithfully, and let us endeavour to advance that which is belonging unto GOD, and to aid them which seek him, and labour to come unto unto him. Let us endeavour (I say) to assist them and to quicken them up to go on always more forewarder. If we do not so, doubtless we shall be guilty of having been too reckless and negligent in the Church's behalf. But (as I said afore) if we help and favour men when they lay their heads together to destroy all, surely we not only bewray ourselves to be open enemies of God and of his Church, but also we show ourselves to be double enemies, and so it must needs be that double vengeance shall fall upon our heads, as it is in this place declared unto us.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to vouchsafe to make us feel them better than we have done, so as we may be always quickened up more & more to resort unto him, & he so strengthen us to resist the temptations which are bend against us in this world, as we may withstand all the enemies which cease not to molest us: and all the underlings of Satan which raise troubles and offences among us; This good GOD of ours grant us grace not to be discouraged with such things, but that we may continually proceed in the way whereunto God hath called us, until he have put us in possession of that salvation which he hath promised us in the kingdom of heaven. That it may please him to grant this grace not only unto us, but also to all people and nations of the earth, etc.   

On Friday the xvij. of januarie, 1556. The Cxxxj. Sermon, which is the second upon the three and twentieth Chapter.  
3 The Ammonites etc.  
4 Because they met you not with bread and water in the way when ye came out of Egypt: and because they hired against you Balaam the son of Beor of Pethor in Mesopotamia, to curse you.  
5 Howbeit that the Lord thy God would not harken unto Balaam, but the Lord thy God turned his curse into a blessing unto thee: because the Lord thy god loved thee.  
6 Thou shalt not seek their friendship nor their welfare at any time for ever.  
WE saw yesterday how that although God did not punish the spitefulness and cruelty of the Ammonites and Moabites at the first; yet notwithstanding he did bear it still in mind. Likewise when as he winketh at faults, it is not because he hath forgotten them, but that every thing shall be reckoned for in his due time. Whereupon I told you, that they which have offended must not flatter themselves, if GOD bear with them and lay not his hand upon them at the first: but that they must consider that he allureth them unto repentance when he is so patiented, 
Rom. 2.4.  yea, and that he stayeth to see if men will perceive their own wickedness and be sorry for it. We declared with all, why God commanded the Israelites to execute his vengeance, and in what sort they should do it. It remaineth now that we see the reason which is contained here▪ which is that the Ammonites & Moabites (though they issued out of the stock of the Iewes) did notwithstanding show themselves their mortal enemies by stopping of them from coming into the land of Canaan. It is true that this point hath been considered of as concerning those which raise offences to turn God's children from coming unto the inheritance which is promised them, who are by good reason condemned in the person of the Moabites and Ammonites.  
But now we must consider that which Moses toucheth concerning the curse. He saith, That the Moabites hired Balaam the son of Beor to curse the people. 
Numb. 22.  Mark here the mean which the Moabites used to root out them whom God had choosed, and to spar the door against them, that they might not take possession of the land of Canaan which was promised them. The Moabites saw full well that they could not be the better men if they came to handy strokes, and therefore they hired a false Prophet to curse them. And in what sort? forsooth in the name of God. Now in the first place we see, that they which had no true & pure religion, had yet some seed thereof: yea and that they had this printed in their hart, that God governeth the world, that all things are ordered according to his will, that they whom he favoureth do always prosper, that they to whom he is contrary are unhappy & utterly confounded. That is the cause why the Moabites hired Balaam in this sort to curse the Israelites in the name of God. For although all this which they did be disallowed, & that they falsely pretended the name of God like treacherous caitiffs as they were, so as this deed of theirs was in them a cursed defilement, yet notwithstanding all this proceeded from a good ground, namely: that they yielded unto God all power of ruling the world, howbeit that they abused it afterward. Now when we see this, if we think to compass the things which we take in hand, without calling on the name of God, so as one putteth his trust in his own pains taking, an other in his wisdom, a third in his strength: we are worse than these blind wretches which never knew one word of the law: and there needs no other witnesses to condemn us before God. This therefore is a point well worth the noting. Seeing God would that such light should remain among the unbelieving, as that they should know that he governeth the life of men here below, and that all things are in his hand: [much more] aught we to yield that honour unto him, unless we will be worse than those which were without all true religion.  
But let us also take heed that when we have some good seed, we corrupt it not. For the matter consisteth not altogether in imagining this or that of God: but we must have a sound & pure knowledge of him. For there is nothing more easy than to snarl ourselves, because we are so inclined unto vanity, & the devil also forgeth us many deceits to entangle our minds wntal, so as the truth is by and by turned into a lie, except we stand heedfully upon our guard. And therefore let us learn to call upon God, to the intent that if he open himself unto us, we may not serve neither to the right hand nor to the left: and that the knowledge which we have received, be not perverted nor abused. For here we see what happened unto them which hired Balaam. They took him as a Prophet: & in very deed Balac the king of Moab saith unto him: 
Numb. 12.  I know that they whom thou cursest shallbe cursed, & those whom thou blessest shallbe blessed. What is the cause why Balac speaketh thus? He saw that Balaam had received from God the gift of prophesying, and of foretelling many things to come. He was therefore of opinion that seeing God had made him such an excellent man, he should be heard. So his intent and purpose was, to bring to pass that God might be favourable unto him. & this was good (as I told you) that he thought thus: Behold, if God be on our side all shall go well with us, we shall remain safe & sound: but if his hand be against us, we must needs perish. Ye see one good thing in Balac and in all the Moabites which were his subjects, for they acknowledged that if God were their adversary party, they could not withstand him, & thereupon they humbled themselves before him, and desired to obtain favour at his hand. Who will not highly esteem of this? yea, but in the mean while they went not the right way to work. As I told you afore, it is not enough for men to have some good meaning in generality, but they must come unto God in such sort as he commandeth, and they must not seek any by paths. For this is not the way to come unto him; nay rather it keepeth us aloof from him, & maketh us but to recoil. Therefore albeit the Moabites knew that the true happiness of men is to be in the favour of God, and that they sought to come thereunto: yet notwithstanding they cease not to offend him grievously. And why so? For they take a clean contrary way, when they bear themselves in hand that they shall buy the favour of God for money. And in what manner dealt they? Although the people of Israel was chosen of God, and the land of Chanaan was promised unto them; yet the Moabites persuaded themselves that they might conjure God in such wise as he would not accomplish his promise, but shape and unshape himself according unto their lusts and pleasure. Let us therefore note first of all, that to find the favour of God; we must not harden ourselves in our vices, but be sorry for them: and secondly hope for nothing against his promises. Here be two special points. And it is all one as if it were said, that to please God, we must be truly repentant. For until we know our faults, and be ashamed of them▪ doubtless God will always remain our enemy. And therewithal let us ground ourselves upon his promises. For it were a folly to think to obtain any thing in such sort as God in the mean while should be feign to eat his word, and be changed according unto our fancy. Now the Moabites were of this mind. For they continued spiteful stil. And how thought they to win God's favour? They went about to buy it of Balaam for money. Likewise nowadays among the Papists it is to be seen how they entangle themselves in their sins, and had lever to rot in their own filth, than receive the medicine which God offereth them. But in the mean time they think to ransom themselves by their Masses, and by other such means as they have. But they shall gain as much as the Moabites did. And what mean they by these ransoms which they bring, but that they would feign make God partaker of their wickedness? When a man shall have peeled & rob others, he will bring part of that booty for an offering. A fornicator thinks to clear himself by giving of alms. Now this is all one as if they would set God in their own array, and make him also guilty of the faults as well as themselves: & therefore they do but provoke his vengeance farther upon them, as the Moabites did. So then (as I have told you afore) if we will have access unto God, let us learn to feel his anger: and in feeling of it, condemn ourselves for our sins, and so come and offer ourselves purely unto his service, praying him to change us into new creatures, that we may be acceptable unto him.  
And herewithal let us come and seek after that ransom by the which we are reconciled unto God, & redeemed from all cursing: which is because our Lord jesus Christ hath shed his precious blood for our salvation. And thus ye see how we join the promises of God with repentance. For it is not enough for sinners to feel and acknowledge their faults, & to be ashamed of them: But faith must be joined therewithal. For what do the Moabites in this place? They tell Balaam that those whom he blesseth shall be blessed. What proofs have they of this? Was God pinned on Balaams' sleeve? Was he bound to him? Ye see then how fond Balac dealt. But the despisers of God deserve well to be so blinded. For they persuade themselves that God will come down from heaven, and transform himself for their pleasure, yea after what manner soever they seek him. For (as I have told you) there is a rule and manner of seeking God which will never deceive us. And assoon as men turn there, from that, they do but wander from him. Howsoever the case standeth then, if we desire in deed to find favour at the hand of God, let us have our eye fixed on his promises. Let us know how and by what means it cometh to pass, that he favoureth us; and hying ourselves thither, let us wholly stay ourselves on that which he telleth us. To be short, let faith be our guide, & show us the way. After that manner God will accept of us, when we come unto him; by that mean the gate shall be opened unto us. And so in the example of Balac and the Moabites, we have as it were a lookingglasse, wherein to behold all the byscapes & all the vagaries which the world maketh, when they pretend to seek God and yet keep aloof from him. For whatsoever they pretend, there is no alteration of mind in them, neither have they any belief in the promises of God. On the contrary side, we have also to gather how God will become favourable unto us. And that is if we imagine not to bind him unto us, as though he ought to allow of our vices, and would intermeddle him with our filthiness: but seek to be cleansed from it, and to yield ourselves unto him, and to cleave unto his righteousness. Secondly when we conceive nothing in our brain after our own liking, to say that we must serve God, but how? after this manner: we must win his favour in this sort, after the manner of the lawless liberty which reigneth nowadays among the Papists. But if we would ask any thing at the mouth of God: alas, we are not worthy to come near him. And again when we think on his majesty, we must needs be confounded for fear, because there is nothing in us but all manner of corruption, and we must needs be his enemies, even of good right. Yea but we have those promises which cannot deceive us, if so be we doubt nothing at all. Surely God so warranteth that which he hath spoken, that if we set our minds thoroughly upon his promises and underprop ourselves with them, we may go on with a courage and not doubt but that he will receive us.  
Now moreover whereas it is said that the Moabites hired Balaam, and meant that he should serve their turn to curse the people: we have hereby to note, that if we bear ourselves in hand, that God will help us with his favour against those whom he loveth; the ishew will be such as we see the Moabites had thereof. And yet this is in common use, that the wicked think that God ought to be on their side, notwithstanding th● they persecute & destroy folk with never so evil conscience. Albeit that they use never so much spitefulness and cruelty, yet are they of opinion that God will help them. As for example nowadays, when princes make war upon covetousness and ambition: they proclaim many solemn processions. But what for that? Surely all that ever they do, is detestable before God. For what stirreth them thereto, but that they are blinded with pride, covetousness and such like things? so that they spare no man's blood, ne make any account of confounding heaven and earth together: & yet notwithstanding they call upon the name of God. I allege only this one example, howbeit that every particular person is at the same point. Every of us in the trade which he useth, would feign have God on his side. But yet for all that we continue still our deceit & malicious wiliness, our cruelties & extortions, our perjuries and treacherous dealings, & we give ourselves unto all wickedness: and is it possible that God should be matched with our filthy infections? Should he renounce himself & turn his glory into shame? yet are men so blockish that they dally thus with God, yea & that with such presumptuous boldness, as it is an horrible thing to behold. Sith we see that this sickness is over rife; let us learn (as I have told you) that when we will call upon God to defend us & to be adversary unto our enemies, we must take heed that we have a good cause, & that we be warranted in conscience that we attempt nothing but according to his will, that they which persecute us do it wrongfully, that we be desirous as far as lieth in us to be at peace with our enemies, & that we have not provoked them with any injury, nor given them any cause to molest us. When we can protest this in conscience before God; then we may well call upon him; & fear we not but he will be our defender. But if our cause be evil & that they which persecute us may truly allege that we have provoked them so to do, & have given them the cause thereof; let us not then look for any favour at God's hand. For when we abuse his name so falsely, our payment shall not be long after. And how shall we be rewarded? Verily not only our labour shall be lost, but God will also laugh us to scorn for taking part against his children. Therefore if we wage battle with good men, and use extortions, & wronging, & other wicked practices, and increase the same with this further, of committing such outrage against God as to intermeddle his name with our wickedness; questionless he will wreak his wrath upon us for it. We see what is said in this place. For God pronouncing here the sentence of condemnation upon the Moabites, saith that they abused his name in hiring Balaam to curse his people. Let us therefore learn (as I have told you) not to trouble them which serve God, nor to maintain any quarrel against them, unless we will have God for our adversary. And in so doing let us not think to gain any thing by calling upon him, but rather persuade ourselves that in so doing we shall kindle his vengeance so much the more against us.  
Let us come now unto that which Moses addeth: God would not hear Balaam, but turned his curse into a blessing: because the Lord thy God loved thee. This history is handled more largely from the 22. Chap. of Num. unto the 24. But without making here the whole rehearsal thereof; it shall suffice to have the effect of that which is touched here as by the way. It is said that God would not hear Balaam, but there was yet more than so, as Moses in that place rehearseth. For God hindered him, and declared unto him his will. When Balaam desired leave to go at the request of Balac and of the Moabites: he made the messengers tarry a night, because he would repair aside unto God. Thereupon it was told him: Thou shalt not go. But yet for all that, he bargained, yea & the desire of gain provoked him to entreat God so long until he saith: Go thy way; Howbeit with displeasure; insomuch that God showed him his rebellion & his own ass taught him, as who saw more clearer than he. He could not perceive the Angel of the Lord, and yet the brute beast perceived him. Ye see then Balaam condemned; insomuch that God giveth more reason & discretion to the Ass whereon he sat, than unto him who was a Prophet: yea contrary to all nature the Ass speaketh. When we see all this, is it not as much as if God had expressly set himself on the contrary side, to show that he guarded the people of Israel under his protection? And after this when Balaam is come, what saith he? He telleth Balac the king thus. I can do nothing. Truly I have enforced myself to do somewhat, but I see that God withstandeth me: and I cannot open my mouth to speak, but he turneth my words clean contrary from my purpose. Hereupon they make many conjurations to hinder God, & make him beholden to them: they rear up seven altars on one side, & seven on another. And whereunto tendeth all this, but to th● which I told you, that the wicked would feign bring God to their part? But they go not the right way to seek him. They fetch their vagaries and go by the ways. And they do nothing but turn tail to him. And if happily they cast an eye towards him, it is but to provoke his anger and to kindle it so much the more. Ye see then in what sort Balaam and Balac go forward. Now in the end when God had opened Balaams' mouth, he prophesied of the good which should come unto the people of Israel unto the reign of David: Saying, That a star should come out of jacob, the brightness where of should reach unto Israel, and Moab should be subject unto them, and humble himself under their feet. And undoubtedly in the reign of David there was a figure of the kingdom of our Lord jesus Christ. Ye see then how Balaam was constrained to speak in this sort maugre his beard, and again, when Balac reproved him saying, What meanest thou? Thou art come hither at my charges, and comest thou to deceive me? for thou dost clean contrary to that which thou didst promise me. And what can I do saith Balaam? Is God like unto men, that he should change his purpose? If he have once decreed a thing, it must needs be done, it abideth for ever. For he altereth not, ne changeth according to the lust of men. Behold how the false prophet speaketh in as excellent a style and manner of speech as can be, of God's unchangeable truth.  
Now because the Israelites should not think that Gods doing hereof, was either because thy had deserved something, or because they were better than the Moabites: Moses sayeth afterwards: That this was because God loved the jews. To the intent therefore that he might be magnified for his freebestowed goodness, and that the jews might humble themselves knowing that they had obtained favour at his hand by reason he had chosen & elected them of his own good will; he saith: Thy God hath now declared how he loved thee. Here we have to note first of all that Balaam was such a false prophet, as notwithstanding had some particular gift of prophesying from God: and these be no contrary things that a man should have the gift of prophesying, and yet for all that abuse the gift of the holy ghost, and turn it to a wicked purpose. We see that also which S. Paul saith in his Epistle to the Corinthians; 
1. Cor. 14.  namely, that they which had the gift of tongues, of interpreting, and such like things which were excellent in the Church; had notwithstanding no regard of edifing of the Church: and that many of them were not renewed in such sort by the spirit of God, that they sought to serve him. 
Phil. 1.18.  It may well be therefore that men shall have received excellent gifts to be esteemed, & that they shall bear the marks of the spirit of God, & yet not have the chief and principal thing of all, that is to wit, the spirit of regeneration, nor be so confirmed, that they shall give themselves over wholly unto the service of God, & endeavour to make that available unto them which they have received, by applying it unto a good & lawful use, waiting for the salvation which God setteth before them. This may well be. And if this fall out in the Church, that is to say, to them which are of the household of faith: what shall we think of Balaam & the like? & so we see there is no inconvenience, that Balaam had the gift of prophecy, & yet for all that had many corruptions therewithal, insomuch that he was an idolater, & used sorceries. But what is the cause that God gave him the knowledge of foretelling things to come? for it might seem that by this means he setteth forth his name unto open reproach. It is true in deed that Balaam & such like, when they thus abuse the gifts of God, do vnhallow that which is holy, & that which they have received of God. Yet notwithstanding there was this respect, that God meant to leave some witness of himself even among the Infidels, to the intent they might have so much the less excuse, & be so much the more convicted, if they would make ignorance their buckler. As for example, the Moabites forasmuch as they had not the law, therefore they had never known any thing of God, except their fathers had left them some small remnant thereof. For Lot was not ignorant of it, but being brought up in his uncle Abraham's house, he knew what religion meant. As for the Moabites, they were altogether estranged from it. Howbeit there remained some small print thereof, that they might be convicted at the latter day: that if they had sought after God, they might have attained unto him, but because they were snarled in the multitude of superstitions which they themselves had devised, & were grown clean out of kind, they can seek after no starting holes: for they shall always be condemned for having a malicious wickedness in them, and for turning aside from God, so as they deserved to be blinded in that fashion by the deceits of Satan. And thus ye see what is to be noted in the first place touching Balaam.  
Now in that Balac believed, that if Balaam once cursed the people, all should pass on his side; we see thereby how men can never hold the mean, but even do serve aside to some extremity or other. 
Gen. 2.7.  It is true in deed that when we are blessed of the prophets of God, the same is a warrant unto us of his blessing. But yet we must always have an eye unto God. For if we tear him in pieces, what shall we win thereby? But when men think to conjure God, it is all one as if they would dismember him. For they intent to sever his justice & uprightness from his truth, & his gracious goodness, from his mighty power. God saith that when we be blessed of his prophets, we ought to assure ourselves that he ratifieth the same in heaven. When Abraham blessed Isaac, when Isaac blessed jacob, when jacob blessed his children, it was no vain blessing, because it had his certain force & effect. And why? Because God had given unto them this office. And what is the reason that we are blessed at his hand, when men bless us with their mouth? His will is that men should bear this reverence unto his word, by the which he declareth himself here below unto us, he cometh not down always from heaven in visible manner, he sendeth not his angels at our pleasure: but those whom he hath ordained his messengers, are to declare his will unto us. He willbe served by them as by instruments, to the intent he may make his blessings which he sendeth unto men to profit them. And therefore if we say that being blessed by the Prophets or by the priests, we are assured that God ratifieth the same in heaven: we shall speak truly. Yea verily, if so be we have an eye unto God, & be conformable unto his wil But if we dally with God, & will have him transform himself at our beck; let us note that he will curse us, yea, that he will curse us double when we use him in that order. For when God ordained that the priests should bless the people, it was to good effect & purpose. For it is expressly said in the sixth Chapter of Numbers: Ye shall bless my people in my name, & they shallbe blessed. There is a promise made. The priests then when they opened their mouth in the name of God, had this truth warranted from heaven, that they might promise the favour of God, and the people were certain that they should prosper when they once had this warrant which was offered unto them. But yet for all that it behoved them to have an eye unto God. For if the wicked should come to seek for a blessing at the priests hands, & the priests on the one side should defy God & make their gain of him; & they on the other side which come unto them, have hired them to bless: what might be thought of it? It were a devilish superstition, & a perverting of the order of God. And yet notwithstanding they do it daily in the popedom. For ye see what our Lord jesus Christ said unto his disciples. If you forgive sins upon earth, 
Matt. 16.19. john. 20.21.  they shallbe forgiven in heaven: and whatsoever ye unbind upon earth, shallbe unbound in heaven. Ye see then how our Lord jesus Christ's will is, that his blessing should be uttered unto us in his name. But what do the papists? Their prelacy forsooth on the one side usurp the office of God, & by their charms & sorceries they would so blear the eyes of the whole world, that men should not seek after God. It is enough (say they) to have a cross on the back, or a sprinkling of holy water, & I know not what. And the world on the other side is soon entreated to receive these dotages. For men fall asleep in their vices, & bear themselves in hand it is enough for them to have discharged all their sins once a year into a priests bosom, & then to have a Mass or two sung, & other like solemnities used After this manner have men purchased blessings not at Gods, but at Balaams' hand. What is then to be done? Because we see men serve thus aside unto these sinful extremities; let us know, that when Gods will is that his blessing be declared unto us by the mouth of men, it is to the intent we should look up unto him, & receive the blessing at his hand, yea, & that in such sort as we sever it not from his truth or righteousness. On what condition is it that he blesseth us? It is to the intent first that we should know, that there is in us nothing but cursedness, & secondly that we should have recourse unto his majesty, & hold ourselves in the right way which he hath showed unto us, and therefore let us not disjoin that which is joined together by God lest we become guilty of this cruelty of tearing God as it were in pieces, as the Papists do nowadays, & the Moabites did in time past. Now than we see wherein Balac offended, & how we are warned by his fault, which is, that he thought Balaam had this privilege to bless at his pleasure, & that God had laid the bridle on his neck, & that he had resigned over unto him his own office. Let us take heed of so vain & foolish thoughts. And let us understand that when God sendeth us men to declare unto us his word, it is not because himself would be at rest & sleep in heaven, & in the mean time forsake his church here below, & suffer men to bestow at their pleasure the treasure which he hath committed unto them; but it is to the intent that we should be guided unto him according unto our weakness. If we have men to speak unto us in his name; it is not to the end that we should stick unto them, but to the intent they might be our aiders & helpers. And yet notwithstanding if we will come unto God, we must be blessed in his name; yea, & receive with faith & true repentance the good which he offereth us. And when we be so blessed, let us know that that which men shall have done, is no vain or fruitless thing: because God warranteth & ratifieth it in heaven: but yet for all that, he himself must govern us, he must always have the chief pre-eminence, & we must not lean to creatures, but resort unto him and say: Lord it is of thee that I desire to be blessed. And how? not by forging such imaginations as shall seem good unto us: but thou Lord hast appointed that we should come unto thee, & sith we have thy word, it is enough to assure us that our labour shall not be lost: but that the thing which thou hast pronounced & decreed by thy word & by the doctrine of the Gospel, shallbe fulfilled: & that although it be done on earth, yet notwithstanding the effect thereof shallbe showed in heaven. Wherefore whensoever we hear the warrant of our salvation preached unto us; it is all one as if we had seen an angel from heaven, or as if god himself had taught us in his own person: and we must do God this honour to receive his word reverently without making any reply against it, at leastwise if we willbe holden & accounted for his people. Now herewithal we are also warned, that God by withholding the mouth of Balaam, declared thereby the power of his promise which he had made unto Abraham. Truly he might have used other means: but his intent was to certify the jews more fully of their adoption. Sometimes God giveth the bridle to the wicked to blaspheme with open & full mouth, & to pervert all truth, whereupon they take so unruly & lawless leave, as none can be greater, & do nothing else but pluck forward the vengeance of God upon their heads. To be short, all the world groweth out of kind by their abuses. God sometimes permitteth this. And why so? because men are worthy sometimes of such scourges. Secondly, God meaneth to humble us. And thirdly, he will try the steadfastness of our faith. But in Balaam he used another manner of order, that is to wit, he bridled his tongue so as he could not do what he would, & what he purposed: for god withstood him. And why did he so? Because the people were over tender & nyceharted: they had need of help, and therefore God meant to give them this advantage. So then let us note, that he suffereth deceivers sometimes to darken the truth, yea, & to cast forth their lies at full, & in the mean while notwithstanding disappointeth them of their purpose: or if his will be that they prevail, it is because of men's unthankfulness: for (as S. Paul saith) they have well deserved that God should forsake them. 
2. Thess. 2. ●●  But sometimes he will bridle the tongues of the wicked, so as the enemies of the word of God cannot speak that which full feign they would: & we see nowadays many experiences hereof. In deed a man may see on the one side these hireling villains, these hypocrites & flatterers [I mean] which writ nowadays as their knowledge serveth them, & as men grease them in the hand like common strumpets of the stews. It is nothing with them to speak evil of God, and to advance themselves against his word. We may see many such Balaams nowadays, which are at the Pope's pay, & are of his stinking clergy, & be of the number of these horned beasts. But yet we see also how God bridleth them, & locketh them up in such close ward, that they speak sometimes clean contrary to that they purposed, so as they profit us more by that means, than if they had set themselves purposely to serve god: insomuch that the throat of Popedom is cut by his own underlings, & by all these Balaams which endeavour to bring all to utter destruction, & the things which are done by them, do serve us to as good purpose, as if the servants of God had spoken & written. Therefore when we see this, let us acknowledge the goodness of God, and be confirmed more & more therein. And moreover if he sometimes give such great liberty unto the wicked, that they disguise all things, & falsify the truth by turning of it into a lie: Let us pray him to strengthen us against such temptations, and not suffer the weaklings to quail altogether by that means. Now it is to be noted also that God heard not Balaam, but held him back, notwithstanding that he declared his will unto him, & in the end did suffer him to go. Hereby we are taught not to come with hypocrisy as Balaam did when we desire leave for any thing at God's hand. 
 For we see what leave he had. The like was said unto king Achab. Yea thou shalt have the victory. But God mocked him, because he would needs have leave of him, whether he would or no. Well, God gave him leave, but it was to do him to understand, that he was provoked thereby to farther displeasure▪ so happened it unto Balaam. But how ever it be, let us thus conclude: that for as much as Balaam was so stubbornly bend; therefore his covetousness so blinded him, as he sought only after gain. For as a swine when he hath once winded his meat, runs on to swash himself in it, though he see men ready to stick him, because his lust carrieth him on headlong though it be to his death: so do the wicked which despise God. And why? For their desires blind them, & carry them away headlong, & yet will they needs have Gods leave with them.  
But we see what befell of it: namely that God commandeth him to bless his people, & to curse the Moabites. Forasmuch as we see this, let us know that sith God did put the warrant of his truth in the mouth of a false prophet, [we must assure ourselves that] when he showeth us so great favour as to speak unto us by those whom he hath appointed shepherds in his church, & by whom he willbe served; it is an infallible warrant of his gracious goodness towards us. And seeing that a false prophet was constrained to say that God is not like unto mortal men, what ought we to do? Seeing that a false prophet speaketh thus, 
Num. 23.19  we ought to be ashamed to call the truth of God in question, specially when he declareth it unto us: by such as represent his person. And therefore let every man answer Amen in his heart. Sith we hear every day that God allureth us unto himself, that he reneweth the remembrance of the adoption which he hath made us, that he layeth before us the benefit of the death & passion of our Lord jesus Christ, declaring unto us that we are cleansed by that means, & that we are reconciled unto him: let these things cause us to answer Amen; & let us rightly seal up the same, to show that when God speaketh we are content with that which he saith, nothing doubting but that he will fulfil the same in his time.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them more & more, yea, & that knowing how there is nothing in us but all manner of misery & wretchedness, & that until he accept of us through his mercy, we must needs be his enemies; it may please him to grant us the grace to seek him, not with fainednes & hypocrisy, but in plain truth, ridding us of all our wicked affections, & of whatsoever we have beside which may hinder us from coming unto him purely & in such simplicity as he requireth. Let us therefore go unto him with repentance & faith, submitting ourselves wholly unto his word, & embracing his promises which he maketh us to feel with their power & effect. And that albeit we hear them not but of mortal men which speak unto us, yet we may not fail to stick wholly unto the doctrine which is of God, & to the order which he hath appointed, knowing that our Lord jesus Christ will show how it was not for nought that he ordained that his church should be so ordered. That it may please him to grant this grace not only unto us, but also, etc.   

On Wednesday the xxij. of januarie, 1556. The Cxxxij. Sermon which is the third upon the three and twentieth Chapter.  
7 Thou shalt not abhor an Edomite, because he is thy brother. Thou shalt not abhor an Egyptian, because thou wast a stranger in his land.  
8 The children which are borne to them in the third generation, shall enter into the congregation of the Lord.  
9 When thou goest out with an host against thine enemies, then keep thyself from every wicked thing.  
10 If any among you be unclean by that which cometh unto him by night, he shall go out of the host & not come into the host again.  
11 But at evening he shall wash himself with water, and when the Sun is down, he shall come into the host again.  
WE have already declared whereunto this which Moses treateth of here doth tend. Namely to this, that for as much as God had severed the people of Israel from all other nations of the world, that privilege might be observed: and that was to the intent that those whom he of his free favour had so chosen, might the better understand, how deeply they were bound unto his frebestowed goodness. For as we have before seen, he preferred them not in this manner before all the world, either for any worthiness or nobility which was in their persons. Ye see then how the children of Abraham were then adopted, when God gathered them unto himself, to be taken for his children. And therefore they are exhorted not to mingle themselves with the defilements of the Infidels, but to continue in all holiness, because God hath so dedicated them unto himself: knowing that they ought not to match themselves with such as were removed from God, for that had been an infecting of themselves to pervert the grace of God. Likewise nowadays being assured that God hath given us his word, it is to the end we should walk, not as blind men in darkness but as folk that are enlightened & have the sun of righteousness, our Lord jesus Christ. Ye see then in effect what Moses treateth of in this place, to wit, that the people of Israel being elected of God, should keep possession of that grace which was granted unto them.  
Now if a man had seen the estate of the children of Israel at that time; he would have scorned the forbidding which is set down here. For alas poor men they had wandered already in the wilderness forty years; they had not one foot of land of their own; they were hunted out of all places, & yet for all that, as if they had been of some great nobility, & in some high dignity, God saith unto them: make much of the benefit which I have bestowed upon you, receive not the Moabites, for they are your open enemies; but receive the Egyptians & Edomits, in the third generation. Yea, but what should the Edomites have gained by coming to such a wandering & vagabond people? & again, as for the Edomites, they were in peaceable possession of their inheritance, no man troubled them, & therefore this might seem superfluous. But let us note that God valueth more the favour which he bestoweth on men when he calleth them into his church, than if they had all the riches & honours, & all the delicate pleasures in the world. Ye see then the reason why God forbiddeth the jews to receive them whom he had cursed & rejected. For the question is not whether the Moabites & Egyptians should advantage themselves the more as touching earthly commodities, by joining with that people of God: that cometh not into account: but whether it would not benefit them to come unto the inheritance of salvation if they were members of the church of God, if they were partakers of that adoption which God made in the person of Abraham. That was the thing which was to be considered. Therefore albeit we be now despised of the world, yea, & scorned also as we see how this heathenish kind of men are full of pride, & make such triumphs to the worldward that they will scarce vouchsafe to make us their foot stools to tread upon: although (say I) that we see ourselves brought into such contempt: yet notwithstanding let us know the 〈◊〉 God hath bestowed so inestimable a benefit upon us, as to look mercifully upon us, & to draw us to him, & that at this day we are of his 〈◊〉: Surely it surmounted all that ever men do customably esteem of in the world. 
Esa. 43.3.  For that which is said by Esay the Prophet shall always hold: namely, that we are more esteemed before him, than are all the great kingdoms of the world. So then let us learn to content ourselves with the favour which God hath bestowed upon us, in that it hath pleased him to gather us into his house as his own children, and let us bear patiently the want of all other things, & not be overpensive or grieved, though the world make no account of us. For it ought well to content us that our Lord showeth himself our father, & that he having adopted us, calleth us to our heavenly inheritance, although in this world we be most miserable, & (as it should seem) none in worse estate & condition than we. Let us come now unto that which is said of the Edomites. God's will is, That in the third generation they should be received, yea, even to be accounted of the Church, if they offer themselves thereunto. And he addeth, That they are brethren, that is to say kinsmen, of the children of Israel. For we know the Esau from whom the Edomites came, was the eldest son of Isaac: so that by nature he should have been preferred before jacob, if God of his freebestowed goodness had not made a change therein. Now the Moabites also were kinsmen of the children of Israel by reason of Lot. But we have seen why God did cut them off, to wit, because they enforced themselves to the utmost of their power, to hinder the children of Israel from coming to their inheritance. Those than which should have been near by blood, estranged themselves wholly f●om the people of God. For they troubled the gracious favour which God had bestowed on his people, or at leastwise it was not long of them, that it was not troubled. For they hired Balaam, & endeavoured to annihilate the blessing of God, & to abolish his promise. Ye see then in them an upardonable offence. But as touching the Edomites, there was no such reason. And so, God remembered still, that having made the promise to his servant Abraham, he extended his favour to his whole stock. Yea, albeit that Esau was for a time deprived of it; yet notwithstanding he would not have him so far removed from it, as other nations were. In deed if we consider both these people, as they are, either in his estate, we shall see that to be true which is said by the Prophet Malachi: 
〈◊〉 ●. 2.  for God upbraideth the children of Israel with their unthankfulness in this behalf that they considered not what a privilege he had given them. What (saith he) have you forgotten the love which I have showed you? And wherein? There he bringeth in the children of Israel as wicked folk & such as had cast under foot that which they had received. I pray you (saith he) was not Esau jacobs' brother? and yet I loved jacob your father and hated Esau. My will was he should be shut up as it were in the deserts & hills, & I have given you all this country in possession. Ye see then how God magnifieth his goodness towards the stock of jacob, in comparison of Esau. But here Moses saith that if the Edomites would yield themselves into the church of God, they might be received in the third generation, yea & be incorporated thereinto altogether. For he which offered himself to be circumcised, was always received; but he was not yet accounted of the body of the people, until the third generation. Let us therefore diligently note, that here the children of Esau be not made equal unto the stock of jacob. But it is said that if any of them would renounce his own kindred, he should be accounted in the number of this blessed stock which God had shouled out to serve him, and be received in among them.  
Now we are here to call to mind, that when God made his promise, it was unto the whole stock of Abraham; not that all were partakers of the promise of salvation, but that God had a certain regard & bare a special favour unto all that house, & unto them which were to issue from it, accordingly also as we see how he saith: As concerning Ishmael, 
〈◊〉 17.10.  I have heard thee. And in very deed, it was not for nought that God commanded that Ishmael should be circumcised. We know what circumcision importeth: it is a sign of the favour of God. Now seeing it was given unto Ishmael, it is great reason that he should approach more near unto God than the Paynims which were altogether defiled, & which had no sign that God loved them, I say no particular sign. For in as much as he maketh his sun to shine upon the good & upon the wicked, 
Mat. 5.45.  & in that he nourisheth the whole world; thereby he proveth himself a father towards all. But here the case is of having some warrant of adoption. Now Ishmael had it. But in the end it is said that he shall not be the inheritor of the house. 
〈◊〉 21.10. 〈◊〉. 4.30.  Behold he is cut off. And S. Paul also allegeth the same similitude, to show that there are many which are called in the church of God, which in the end are driven out again & banished, as not worthy to enjoy so great a benefit. And so was it with Esau: for he was the son Isaac, yea he and his brother jacob were twins: 
〈◊〉 15.24.  by reason whereof it might seem there should have been two nations of like condition & estate altogether. Esau was the elder, & for that cause should have been preferred before his brother, but he was bereaved of his right: God changed the order of nature, to the intent we might have a looking glass (as the holy scripture showeth it to be) that it is of mere favour, when we are elected of God: that we must not seek the cause thereof in ourselves, as if we had prevented him, or as if we had deserved any thing, & that he had found us more worthy than others. There is none of all this. But if we be small & contemptible, yea & as it were things borne out of time; God will magnify his goodness so much the more, by choosing us. Ye see how Esau is driven out of his father's house. And in what manner? Is it that he should be put beside all the commodities of this world? No. For he was rich & wealthy. Yea, it seemed that he was an hundred fold more happy than his brother jacob. For whiles jacob remained a stranger still in the land, Esau was well harboured, & his offspring was settled in peace. Yea, he had then the lordship & government in the country of Edom, which country carried his name. And all this whiles poor jacob is a fugitive in a far country. And when he returneth he falleth on his knees before him, 
Gen. 33.4.  & desireth mercy, so as his life seemed to hang by a slender thread, & that Esau should devour him, like as when a Wolf holdeth a silly sheep in his chaws. Even so stood the case with him. And in the end when jacob was come home again; we see he did nothing but wander here & there, so as he had scarce any corner to live in, yea, & that was at the courtesy of another: he had no water to drink but it cost him dearly; he was hardly entreated & many quarrels were picked unto him for all the things that he had; lastly he was driven from his own home into Egypt by reason of famine, & there to die. But as for the Edomites, they pined not away after that manner. And so we see (as I told you) that God meant in this behalf to show the favour which he bestoweth on men when he vouchsafeth to choose them unto himself. And herewithal we see how his goodness was extended to all the stock of Abraham, although they which were children only after the flesh, were not accounted nor advowed to be of the church: yet nevertheless there always remained some remnant of grace among them. Likewise at this day we be far nearer neighbours unto the Papists, than unto the Turks or other Paynims. And the reason is, because that albeit they are estranged from the grace of god, & have corrupted all religion, & are so entangled in their abuses & corruptions as it is horrible to behold; yet notwithstanding there remaineth among them some footstep of the calling of God. For they have baptism which is a visible sign whereby we see that God held them of his house & of his fold. Ye see then how the papists are as it were the Edomites. For they were first called, and should have been partakers of the salvation which was preached unto us by the gospel; they bear yet the mark thereof as touching baptism. But because they have perverted the service of God, yea & as it were taken faith clean away, by the which they should have been called unto the mercy which hath been brought unto us by our Lord jesus Christ; it is great reason that they should be held for Edomites. But on the other side, we ought notwithstanding to call to mind the brotherhood which they had with us. And therefore let us endeavour as much as is possible for us, to bring them back again, that we may be knit together again. And how knit together again? I mean not, that we should turn aside from the pure truth of God, to be at agreement with the Papists, but that they should enter, that is to say, that they should approach near unto God, & so we be reconciled all of us, yielding obedience unto our heavenly father, so as we may have all one head jesus Christ who will defend us under his wings. When the Papists come & order themselves thus, we are to receive them with all gentleness, by reason of the brotherhood which God hath set between them & us. And we must not only do so; but also must seek them as much as is possible for us to do.  
As touching the Egyptians, it is said that they also shallbe received into the Church. And why? For thou wast a stranger (saith he) in the land of Egypt. Now in deed, true it is that the children of Israel were oppressed with cruel bondage by reason of the cruel tyranny which the Egyptians exercised over them. But yet Gods will is that their benefits should be acknowledged. Albeit they so unjustly oppressed the children of Israel, yet because the children of God had their refuge thither in the time of famine, & were there relieved: God will not have that benefit forgotten. And that is the cause also why God by the Prophet Esay, 
Esa. 52.4.  comparing the captivity of Egypt with the captivity of Assyria, saith: In deed my people went to sojourn in Egypt, & necessity constrained them thereto: & whereas the Egyptians oppressed them, in so doing they did them wrong: but yet they had some colour thereof, in that they might say, These men yielded themselves unto us. But as for the Assyrians, they came & vexed them of their own accord, saith he. Now than we see that all though the children of Israel might justly complain of their evil entreatance in Egypt, & of the manifold injuries which they had in dured there; yet nevertheless God commandeth them to think that they were bound unto the Egyptians for something. For ye were harboured in their country (saith he). Hereby we are warned to be mindful of the good which we shall have received at any body's hand: in so much that if we be afterward harmed or overmuch oppressed by him in any thing; yet we must bear it patiently & always bear in mind to say: well, yet for all this, we be still bound unto such a man. In deed I grant we shall have occasion to be grieved against such: but yet seeing that God hath aided & relieved us by their mean, that must always prevail with us & we must remain their friends as far as lieth us. And that is a good lesson for us to bear in mind upon this place.  
But yet further let us think also of that which I told you, namely, that when God gave an entrance unto the Egyptians, to be received into the congregation in the third generation: it was not to the intent that the people of Israel should defile themselves with the abominations of Egypt, or meddle any whit at all with them: but rather that the Egyptians should not remain in so desperate a case as they were in, but be brought to worship the living God & to dedicate themselves wholly unto him. For if our Lord had not opened the gate both unto the people of Egypt & of Edom, they would have been so much the farther off from coming unto true religion. But if when the gate is opened unto them, they accept not the benefit as God offereth, they are to be the more grievously condemned. And so we see the intent & meaning of this law. It was not God's meaning, that his people should gratify the Egyptians by making a mingled & corrupted religion, that every man might put to his patch & his piece: but that if the Egyptians would forsake all their own corruptions, they might be graffed as an imp is on a tree, they might (I say) be united unto the church of God. And we see how in the 45. Psalm mention is made of the wife of Solomon, & albeit she was a kings daughter, it is said unto her: Harken O daughter, thou must forget thy father's house & all thy people, & cleave wholly unto thy husband, & then he will love thee. Now we know that the holy ghost in that place hath given us as it were a general rule, that all they which before time have been strangers to the word of God, & have not known what the doctrine of salvation meaneth, must upon their calling first of all forget their kindred & their birth, & all their former trade of living, & then submit themselves wholly unto him, which is made their head, & in whose name & person God marrieth us. For we know that our Lord jesus Christ maketh a spiritual marriage with us, to the intent we should be members of his body. Let us therefore note, that Gods opening of the gate into his Church, both to the Edomits & the Egyptians, was no● to have them bring in their infections to pervert his service, or to make any medley, but rather that the Edomites & Egyptians should come & agree in all points unto his law, & yield their consent unto the pureness of doctrine which is therein contained. And therefore nowadays, seeing that God hath showed himself so gracious unto us, as to make us his church, let us learn so to keep us under his wings, as we may not be drawn aside one way nor other: let us take heed (I say) that we stray not at men's pleasures: but let us hold ourselves unto the pure doctrine which we have received. Let us be ready to receive them which will be reclaimed thereunto, yea let us have our arms stretched out, not only to them which are the children of God, but also to such as are our kinsfolk afar off, endeavouring for all that to win & to gain them, howbeit always with this condition, that they remove not us from God, but that they rather be knit again unto him with us.  
Now this favour which God had granted both to the Edomites & the Egyptians, & this benefit which he had bestowed on them, was afterward again taken from them by reason of their own wilful malice. And that is the cause why it is said in the Psalm, 
Psal. 1 37.  Lord remember the children of Edom. For they said in the day of jerusalem, Sack it, sack it, raze it down to the ground. Ye see how the holy Ghost pronounceth a new curse upon the Edomites. And yet notwithstanding they were brethren together with the children of jacob: yea they came of the stock of Abraham, who (as we know) was the father of the Church. Yea and we have seen likewise, that God had such a regard of the Moabites, that he would not have the Israelites to make war against them, but rather to call to mind the ancient brotherhood or kindred which was between them. neverthelater when the Moabites had altogether rejected the grace of God, & were so sore poisoned as to hire a false prophet, & to endeavour with all their might to annihilate the promise of God, and that they conspired against the people of God with such devilish rebellion; then was it behoveful that they should be doubly punished for their churlishness. As much is to be said of the Edomites. For we see how God had a regard unto this promise which he had made unto Abraham (I willbe thy God even to a thousand generations) & which was continued towards Isaac. 
〈◊〉 ●5. 7. ●  But when the Edomites abused this goodness of his, and not only made no account of it, but would also feign have the people of God rooted out: see ye not how it was a kind of bidding battle unto God, & a defying of him openly? For they ought to have called to mind that Esau was put back, that he had lost his birthright, and that this came not to pass but by the decree & appointment of God, as was declared unto Rebecca when she was great with child. 
〈◊〉 ●5.  The Edomits should have considered these things. But seeing they were so envenomed against God, whereas he notwithstanding with long patience forbore them; it was needful that he should curse them again (as we have before alleged.)  
as much is to be said of the Egyptians. For there are great threatenings uttered against them in the holy scripture: they are holden for the cursedst people of all nations in the world. And why? because they endeavoured with might and main utterly to abolish the service of God, they turned the people from it as much as lay in them to do. Therefore they not only lost the privilege which was given unto them: but also provoked the vengeance of God upon them: so that they paid full dearly for the favour which he had offered unto them: And hereby we are warned, that if God take pity upon us, & draw near any way unto us, we on our side must not behave ourselves like deaf folks, but receive the favour which he bestoweth on us, & learn in dew time to far the better by it. For if we be found wild and untamed, so as we will not vouchsafe to come near him, but rather fling with our heels against him when he would keep us under his yoke: his favour must needs be turned into a curse against us. And therefore let us learn so to profit by the favour of God, that assoon as it is offered unto us, it may bring forth fruit in us, that he may be glorified thereby, and that we perceiving how far we are bound unto him, may study to apply ourselves wholly unto his service. Thus ye see in effect what we have to bear in mind touching that which is said of the Egyptians in this place.  
Now Moses addeth, That when the people go out unto battle, they must keep themselves from every evil thing. And he addeth certain examples, to show what is meant thereby. And here we must mark first of all, that Moses speaketh purposely of wars: because that men bear themselves in hand that then all things are lawful. When we are in peace and every man keepeth his house, it may well seem that then it is a more easy thing to keep good order, & to maintain civil government: for then laws are of force. But when war is once begun, there is much unruliness which men can not remedy, and there is no longer any means to bridle folk: insomuch that although never so much extortion & violence be used, a man may well lie down & cry, but he can not let it. To be at a word, there is no longer any order among men. For this cause Moses showeth, that although men go out to battle, yet for all that they must take heed of all evil things, and not grant themselves a lawless leave to be carried headlong into any wickedness. Albeit men have many allurements and many occasions offered, yet must they hold themselves in such subjection, that God may be served & honoured. And in very deed if men were in their right wits, they would walk in greater fear & carefulness in the time of war, than of peace. For when we are at deaths door, when we are threatened with perils on all ●●des, ought we not to have an eye so much the more unto God? Ought not this to humble us, & to make us to stoop? Ought we not to have our whole recourse unto him, and to pray him to be our guide? Yes verily, if we be not over blockish. And therefore when we are in wars, we should hold us to so much the straitter rule, and remain most peaceably under the obedience of our God, because of the necessity which presseth us, & of the dangers also which threaten us on all parts. But what? As I told you afore, we see the clean contrary by experience: namely, that men grant themselves pardon for all things, the drum no sooner soundeth, but laws must keep silence, so as there may be no longer any rule of order, no longer any mean or measure, no longer any lessoning or warn to be harkened unto. Now because men be so ill disposed, here God putteth them in mind of their duty, and saith: although this wicked custom reign through out the world, that they which are soldiers are of opinion that all things are lawful for them to do: yet notwithstanding do not you so: but rather abstain from all wicked things. When you come into the field, & stand there against your enemies, think not that ye shall be pardoned any more, than if ye were at home in your own houses. For the case standeth so, that ye must fight under my banner, yea, and ye must take me for your captain. And therefore I must not be so dishonoured, as to be accused of having lewd ruffians & dissolute persons in my band. For if it be so, how can my name be called upon over them, and they named after my name? Now we see in effect what is contained here.  
And hereupon we have to gather, first that common abuses can not serve to justify us, but that when our account is to be given up to God it shallbe a vain excuse to say: every man doth so: the thing is as common as may be among men. If we say so, God will reply readily enough upon us. For is there any thing more customably used, than this lawless leave which soldiers take and use? It is grown in manner even to a law, that without controlment all may do so. But our Lord for all that, will not be barred of his right. Therefore he saith, Let men take heed of every evil thing. Now then albeit we see a bottomless sea as it were & an universal flood of all vices in the world; so as every man is wilfully bend to do evil, & men have taken such possession of sinning, that a man dares not so much as mutter when he beholdeth such outrageous things as none can be more out of order: let ●s not bear ourselves in hand for all that, that we shallbe excused before God, but let us always have an eye unto his word. Men do thus and thus: yea but God faileth not to be of a contrary judgement. And this is the thing which we have to bear in mind in the first place.  
Moreover if we be forbidden to do evil although we be provoked thereto by many occasions, notwithstanding to the worldward it seemeth that we may be suffered to do it: what shallbe thought if we offend when we have no such temptations nor so great? Doubtless we are in double fault. For if it be said that in time of war when the door seemeth to be set open to all wickedness, yet notwithstanding even then we must stand on our guard: what is to be thought if when we may follow the good rule of conversation, & things be not so far out of order, nor the devil hath such means to draw us into wickedness: yet notwithstanding every of us rusheth forth into all unruliness, without remembering our God any whit at all? I pray you doth not the fault deserve greater punishment? So then let us note that in all estates we must always take occasion to serve God. Notwithstanding that the world do always seek to turn aside, & to withdraw itself from his service, insomuch that if men be in peace, they become so drunken with their pleasure & delights, that they can not be held from wandering & from giving themselves over unto many corruptions; & if they be in war, they behave themselves much worse. But we on our part, what ought we to do? when we are in grief and trouble, let us know that God by that means calleth us unto himself, & will have us to be so much the more careful to serve him, forasmuch as we want his succour and that he must hide us under his wings. If we have time of peace, let us know that he giveth us leisure to bethink us what we have to do, & to call upon him in quietness & to consider the better of our duty a great while aforehand, while we have fair & calm wether. For if the wether become troubled with storms & clouds, we see not a stones cast (as they say) from us; but when the sun shineth fair & clear, than we can ken a far off. Even so our Lord, when he granteth us peace & quietness, would have us use it in such sort as every man should dispose & order his life unto his obedience, that he may enjoy us, & we be far from confusion & disorder, & not draw back when he ●llureth us unto him by gentleness, nor shake off his yoke as though we would not suffer him to govern us any longer. Thus ye see in effect what we have to gather upon this place.  
As touching the example which is set down here, whereas Moses would That he which is defiled in his body, should be severed from the company of others: Let us briefly for a conclusion note two things therein. The one is that God by such ceremonies would have his people to keep themselves altogether pure both of body & soul. True it is that before god the man which hath offended, shall not be absolved for his washing of himself in water. That availeth nothing. For none of these corruptible elements pertain any thing to the salvation of our souls. Nevertheless because God ordaineth them, therefore they stand us in steed. As the water of baptism is not like other common water, & the reason is, because God hath hallowed it unto a special use, to the intent it should be a warrant unto us, that we are washed by the blood of our Lord jesus Christ. Now when we have this we must also make our profit of the aid which God hath given unto us because of our weakness. The people of old time had many more, because they were holden like little children as S. Paul saith, 
Gal. 3.24.  & in comparison of them we are come unto men's estate. Therefore when God ordained that men should wash themselves with water for any bodily defilement; it was to the intent that every man should know (as he himself declareth) that to be dedicated unto God we must walk in all pureness, & when there is any corruption among us, it must be purged. Ye see then whereunto this law serveth us, & in what sort we must apply it unto our instruction. I grant we have not now the old ceremonies of the law, we are not precisely bound to wash ourselves when we are defiled or have any spot in our bodies; but yet we must hold still the truth & substance thereof: which is, that seeing God hath sanctified us, we must continue in his service, purging us from all corruptions both of body & of mind, as S. Paul also exhorteth us in the second of the Corinthians, 
2. Cor. 6.17.  where he showeth that evil must not be nourished among us. For when it is suffered to increase & to infect the whole flock, 
Matt. 17. ●.  what will come of it in the end, but that it will grow remediless when the infection hath taken hold throughout. And that is the cause why excommunication was ordained in the church: if there were any which behaved themselves amiss, by leading an unruly & lewd kind of life, our Lord jesus commanded to separate them for a time from the church, to the intent to make them ashamed, that they might humble themselves, & thereupon return unto the flock, & live better than they had done afore, and that others also might thereby be warned, so as wickedness should not have lawless liberty as though all things were lawful & permitted. We see then that although nowadays this figure be no longer in use, yet not withstanding we may gather a good & profitable instruction from that which was commanded to the ancient people. First of all, we must be fuly resolved to offer ourselves unto God in such sort as our bodies & minds be kept undefiled, knowing that we have the like promises that the ancient fathers had, yea & far larger: & therefore we ought to endeavour so much the more, to atttaine unto that pureness which I told you of. And therewithal if we see any which corrupt the flock with their infections, let them be removed according unto the order which our Lord jesus hath commanded us, & let them be so removed that knowing their wickedness & repenting themselves of it, in the end it may serve them for a medicine to purge them, so as th● infection grow no further▪ but th● the Church of God be always maintained in such order as men may know that God hath not for nought drawn us out & removed us from the rest of the world which is defiled, but to the end that he might govern us by his holy spirit, and we be so wholly his, that we may be true sacrifices unto him both in life & in death  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to touch us with right repentance, that being angry with ourselves for offending him & for being turned away from him, we may endeavour nothing more, than that he may frame us wholly unto his will: and that being rid of all corruptions and infirmities of our flesh, we may be clothed with his righteousness so as his glory may shine in our whole life. And because it can not otherwise be, but that in this world there shallbe always some thing wherefore he may find fault with us, let us pray him to vouchsafe to bear with us in our imperfections, until he have brought us unto himself into his heavenly kingdom. And so let us say almighty God heavenly father, etc.   

On Monday the xxvij of january, 1556. The Cxxxiij. Sermon which is the fourth upon the three and twentieth Chapter.  
12 Thou shalt have a place without the camp, whereunto thou shalt go forth.  
13 And thou shalt have a paddle among the rest of thy tools: and when thou listest to sit down without, thou shalt dig therewith: and when thou hast eased thee, thou shalt cover that which is come from thee.  
14 For the lord thy God walketh in the midst of thy camp to deliver thee, & to give thee thine enemies before thee. Therefore let thine host be holy that he see no filthy thing in thee and turn away from thee.  
15 Thou shalt not deliver the servant unto his master: which is escaped to thee from his master.  
16 He shall dwell with thee even among you, in what place soever he shall choose in one of thy cities where it liketh him best: thou shalt not vex him.  
17 There shallbe no whore among the daughters of Israel, nor any whoremonger among the sons of Israel.  
WE have already seen heretofore, how God meant to train up the people of old time under the law, in all pureness, even in the smallest things: intending thereby to accustom them to keep themselves holy without any manner of stain or defilement. And this is the principal end whereunto we ought to refer the first sentence of that which we have now read. A man might think it strange at first sight, that God should speak of such a thing as is mentioned here: namely that when men will ease themselves, they must cover their ordure. A man would think that this ought not to be put in the law of God. For these are such things as are not honestly named. But as we have already touched, it behoved the people to be always led by the things which concern the body, unto the keeping of themselves in all holiness in the service of God: as for example, whereas in the law mention is made of washings; it was not for that the cleansing of the soul consisted in taking a little water to wash one's hands or to wet his body withal but the people was warned thereby, that they must purify themselves before God, or otherwise they were defiled. If a man happened but to touch the body of one that was dead, he was become unclean. And why? Thereby God gave us to understand, that we can scarcely in all our life move either hand or foot, but we draw upon us some stain or other. For this world is full of occasions unto evil: and we for our part do no sooner take any thing in hand but we offend therein: so as we ought always to consider & acknowledge; that if God take us for such as we are, he must needs abhor us. And why? Because we are filthy and unclean. What remaineth then for us to do? Let us seek the remedy of our uncleanness. Can the water enter as far as the soul to purge us? No. It is but a sign, to betoken that men have need to be washed, and to be made clean: and they ought to be guided thereby unto that which is represented unto them by the water. The like is to be said of all other things. Let us therefore note well, that whereas Moses saith here, that if men avoid their excrements, and any stink ensue thereof, or if there be any disorder among them: God is offended at it: not that he stayeth on those things: for we know that all is one unto him, so our hearts be pure and clean, & our bodies answerable thereunto, so as we be not stirred up to defile ourselves with our wicked lusts and affections.  
But yet for all that because men pardon themselves so lightly for many faults, and by giving themselves the bridle are led from one evil unto another: this law (say I) was given to this intent, that men should accustom themselves, even in the smallest things, to take heed of all uncleanness. If a man be of unhonest behaviour in his life, doubtless he will become so hardhearted, that he will make no account of filthy things, as we see how beastly some are become in that behalf: when they have once forgotten God & all honesty, they cast off all shame, so as a man may say they have no longer any discretion to know what is good & what is evil: and this cometh of evil accustoming of themselves. And therefore our Lord (not without good cause) meant to bridle his people in all these things which pertain unto the body. For it was not lawful for them to make water, (I know not how much less to ease themselves) but in secret. And why? For if they had been a filthy & unclean people, this filthiness of theirs might have been to their further discredit. As much may be said of us. If we be not ashamed hereof, we give ourselves by & by the bridle in things also concerning God. It is needful therefore that we be restrained & governed with such honesty, as men may say we walk in the presence of our God. And indeed, when we are to receive any honourable gests our house shallbe swept & we will take good heed that no sluts corner be left, nor any thing else which may offend them. What reverence then ought we to bear unto our God, who always beholdeth us, & we can not stir a finger but he eieth whatsoever we do in our whole life? Ought we not so to walk before him, as to be well aware every one of us lest we should displease him? True it is indeed (as I have already touched) that God is not offended with these corruptible things▪ for he is not subject to our passions, nor to be moved with them. But because of our rawness, & for that we are gross and earthly minded, there is great need that by the things which concern the body, we should be warned to come unto that which is spiritual. So then we have now the meaning of this law, wherein God forbade his people, to lay their filth abroad to be seen.  
And he addeth also the reason thereof: For I am in the midst of you (saith he) and I will turn away from you if you do otherwise. Hereby he declareth that neither the health of the people nor any such like thing was the matter that he respected in making this law, neither was it any civil policy, as for example it may be well commanded & it is a very good order, that men shall make clean the streets and such other things, for it is for the health of men: & when such things are not observed, it is a filthy thing, & if a man see heaps of filth & mire in a city, he will say, there is no good order seen unto: God had no respect hereunto when he forbade such filthiness: but he aimed at an higher thing, to wit, that the children of Israel should be put in mind to say: well, God is so gracious unto us, as to dwell among us, let us therefore learn to walk in such pureness of soul & body, that principally our souls be purified from all wicked thoughts and affections: and secondly that our bodies also be kept in such honesty, that we be not hardened to commit any filthy things before men, & grow past all shame: for that were the next way to make us forget the duty which we own unto God. We also on our side must take heed of these things, not in the manner as the jews did, which straightly observed this law & other such like touching the ceremony: but we must keep ourselves unto the truth and substance thereof, which they so much despised, according to the common custom of the world, which is ever wont to busy itself about the formality or show of things, & to make no account of the substance. Let us therefore learn to know, that whereas the jews observed this ceremony without any minding at all of that which God required of them, they did but dally & play with God, and their whole observation thereof was but hypocrisy, so as they did nothing else but provoke the anger of God. For when men wrest & pervert his word in such sort, it is such a treachery as he can not suffer. But it is no wonder to see this abuse among men. For they would feign content God with such outward things, it is enough for them so they set a good face on the matter. And being themselves carnal, they measure God by their own ell. But contrariwise let us note that when God commandeth us small things, it is to lead us to a farther matter; & therefore let us always aim at this mark, & not stay ourselves on things which are of no great importance, according to the rule which our Lord jesus hath delivered unto us in this behalf, 
Ma●. 23. ●3.  Ye ought in deed (saith he) to do these small things when they are commanded by the law: but yet ye must always come unto the chief & principal point. And we know what God saith: namely, that he requireth mercy & not sacrifice: his will is that there shoul be faithfulness, & judgement and uprightness among men. And as for sacrifices & washings & such like things, his meaning was that by them men should be trained to put the assurance of their salvation in the favour which he hath promised unto them, that they be sorry for their sins when they see them before their eyes, & that they should serve them for witnesses to indite themselves, to the intent that when they offer themselves to God being in such displeasure with their sins, they might attain pardon and mercy of him. Thus ye see what we have to bear in mind.  
And now seeing the figure is passed & done away, we have no need to busy ourselves in the outward observation of this law. What remaineth then? Is this law needless nowadays in respect of us? Ought not we to read it? Yes: for ye see that God meant it should be an instruction for his church even unto the end of the world. It remaineth then, that letting the figure pass, we gather that which is taught both to the Israelites & to us: namely that in all things we must take heed of staining and defiling ourselves. Now we are not ignorant what the things are which defile a man. 
Ma●. 15.18.  It is not that which entereth into a man (as our Lord jesus Christ speaking of meats saith) but it is that which cometh out of a man. Look how many wicked affections we have, so many stainings of us have we before god. For from whence cometh fornication? Proceedeth it not out of the heart of man? From whence cometh ambition? From whence come other wicked desires, as covetousness, envy, pride, and all the rest? Now when the soul of man is so full of such foul stains, that it is infected before God: it draweth the body by & by unto them, and if we put wicked thoughts in practice, behold, how our bodies also are wrapped in the same filthiness with our soul, & we become altogether defiled. Let us therefore learn so to dedicate ourselves unto God, as our infectious filth be not a cause to drive him away from us. And therewithal let us bear in mind that which S. Paul saith: namely that seeing God will dwell within us we must purify both our minds & bodies. 
●. Cor. 6.20. 2. Cor. 6.16.  And this is the reason which Moses allegeth, when he saith That God always dwelled in the mids of the camp of Israel, to deliver them, & to give up their enemies into their hands.  
And afterward he addeth, Take heed that the Lord thy God depart not from thee, when he shall find any uncleanness in thee. At this day this favour is bestowed in more ample manner upon us, than it was then upon the ancient people. For we know how God is joined unto us in the person of his only son. Now seeing that the fullness of the godhead doth dwell in our Lord jesus Christ, 
 & that not under a shadow as in the ark of the covenant where the law was enclosed, but is assuredly our God being manifested in the flesh: & seeing it is so that we are members of jesus Christ, 
〈…〉 3. ●6.  & that he hath vouchsafed us so great a benefit, as by coming down from heaven to join himself with us: let us note that at this day God is more near unto us than he was unto that people, yea & he will make us to have more feeling of his virtue and power. For we are always in such sort under his protection, that we need not to fear but that his power is still stretched out to maintain & preserve us. When our Lord jesus said unto his disciples; I am with you even unto the end of the world, 
〈◊〉. 28.20.  surely he meant to strengthen them in all the conflicts which they were to suffer in preaching of the Gospel, and it served likewise to declare unto us also that he will never forsake us as in respect of his power. Seeing it is so then that we are under the government of the son of God, and that although he be ascended up into heaven, he faileth not to fill all, & that he is also our shepherd to the intent that none of them whom his heavenly father hath given unto him should be lost: 
〈…〉 .10. 〈◊〉. 5.30.  & that we are bone of his bone & flesh of his flesh (as S. Paul saith) and that there is no greater conjunction between the husband & the wife than is between the son of God & us. Seeing it is so I say: let such gracious favour as this, provoke us to withdraw ourselves from all filthiness; & let us keep this holy unity which we ought to have with our God.  
And moreover let us also diligently note, how precious a thing it is that God dwelleth with us, to give up our enemies into our hands, & to deliver us from all evil. For hereby we are warned that were it not for his favour, we are set open to ten thousand deaths. And in very deed let every of us consider his own infirmities thoroughly, & we shall find that if our Lord had not a care of us & fought not mightily for our defence, we should perish every minute of an hour. How is it then that we are assured of our salvation? Surely because our Lord who watcheth over us, is strong enough, & therefore albeit that all the armies of hell were banded against us, yet shall they not prevail any thing at all, if God be on our side: insomuch that we shall not only be preserved from the hand of our enemies, but also have the victory over them & bring them under our feet, because God dwelleth among us. Ye see then on the one side, how men ought to feel what need they have that God should help them, seeing they are themselves over weak and have no help to defend themselves: & also how for all that, they may boldly boast. And why? because God hath received them unto himself, & will preserve them & be their safeguard. Behold (I say) what the glory of the faithful is, which notwithstanding proceedeth of humbleness. For we can never be safegarded by our God until we have learned to distrust ourselves, and feel ourselves for lost considering the weakness which is in us.  
But let us also note the threat. Take heed (saith he) lest thy God, when he shall see any filthy thing in thee, depart from thee. Now the filthy things among us which may offend God, consist not in our bodily sluttishness. For where doth God oftener dwell than in poor cottages, which through great need and penury sometimes there is vermin & sometimes stinch? There are poor Lazars who have not wherewith to serve their need, & much less wherewith to serve their pleasures: a lamentable case to behold. Surely none of all these things, which may seem sluttish unto most men do offend God: but the filth which maketh him to departed from us, is the defiling which cometh from the heart, & afterwards (as I told you) defileth our bodies. And therefore let us not think the God is like unto mortal men, or that he is led with such passions, but let us know that being a spirit; his will is that we also should have a spiritual pureness in us: that is, that we should put away far from us the things which may infect us (as I have said afore) namely fornication, envy, hatred, treason, excessive desire of having riches, ambition, and pride. All these things are filthy & displease God, and when our bodies are defiled with them, the wickedness is double. Let us therefore learn to purge ourselves from all such infections, if we will have God to be resident among us. For as he is come near unto us, so will he also withdraw himself from us, if we be not pure temples. For upon none other condition than that, will he dwell among us. Therefore this threat may set our hairs on end on our head where it is said: Take heed that thy Lord depart not from thee. For seeing that our lord hath vouchsafed us this honour to come near unto us, and that he declareth that he will have the chief room in our company; it is good reason that every of us should take heed that we give him no repulse, & that there be such public order taken as our infection's cause us not to want the presence of our God: wherefore let every of us particularly look unto himself & afterward let us all universally do our endeavour that all honesty may be maintained, so as we may be a people hallowed unto god. For if every of us give over himself to filthy demeanours, so as one taketh leave to be an adulterer, an other dispenseth with himself to play the thief, and to use deceits and extortion, respecting only how he may enrich himself by unlawful means, and a third giveth himself to wicked practices, to undermine and to overthrow his neighbour: and a fourth is full of arrogancy and ambition, & so blasphemousnes reigneth at will: is it not all one as if every of us for his part had conspired to banish God out of our company, and to drive him away? Seeing then that vices do so reign, and there is so horrible confusion among us: Let us look well to ourselves and let this warning serve us for a bridle to restrain the mischief, or otherwise we shall be guilty of driving GOD away that he might no more dwell among us to bless us. Thus ye see what we have to bear in mind concerning this place.  
Now Moses addeth: That if a servant, (that is to say a slave as we have expounded it heretofore) which is of the heathen, do run away and desire refuge among the people of Israel, they must suffer him to dwell there, and not deliver him into the hand of his master. This law may seem evil at the first sight, if we consider not well what God meant thereby. For servants were at that time in the same plight and stare that a man's ox or horse is now. Men employed them to marvelous painful and burdensome things, and their masters had power over them both of life and death: so as among the Paynims a master went not to make his complaint unto the justice when he would put his servant in prison or set him on the rack, yea or put him to death. Every man might hang and draw in his own house, and that was a very hard case. And moreover (as I have told you heretofore) a man's servants were counted among his movable goods in like sort as an horse or an ox. So than if it had not been lawful to withhold from a man any part of his goods, but it had been very ill dealing to have done so: why was it lawful to keep back his servant? It might seem that a man doth him wrong and injury to defraud him in this wise of that which is his right, and men might persuade themselves that God dispensed here with his people to play the thieves after some indirect manner. But the meaning of the Law is that it was Gods will that there should be some privilege for such servants as were willing to yield themselves unto his service: and that because, as long as they lived under the Paynims, they were not their own men nor had such liberty: and therefore when they turned into the better way, God granted them this exemption by way of privilege. Moreover let us note, that because of the excessive cruelty of the masters, the Laws themselves were to grant some release unto servants. For the masters most cruelly abused the authority which was granted unto them over their servants, insomuch that for every small trifle (as the breaking of a glass [or such other like]) a master would hamper his servant to beat him without pity or mercy. These examples caused men to let them have some refuge. And the heathen themselves permitted that if the servants could escape unto any temple, they were in safety from their masters, not that they were altogether freed, but that they were sold unto some other who peradventure would handle them more gently. Also if they could get hold of the image of an Emperor, they had as it were a surety for their safeguard. Our Lord likewise had the same regard in the law which is set down here, that is to say, because the Paynims having no fear of God, did torment their servants with more than tyrannical cruelty: he would that those poor wretches should have some place of refuge, that being pressed with anguish and affliction, they might have a mean to be brought unto true religion. For we know that when men are daunted after that manner, than they seek unto God. It is a good preparative to bring us unto the obedience of God, when we are afflicted and can no longer tell what to do. For we see that when we are at hearts ease and have our delights, we are also drunken with them, that God is no body with us. That is the very thing whereat this law aimeth.  
Now let us note, that when God giveth forth special laws, he gainesayeth not himself: but we must always refer them unto the general doctrine. As how? If a servant should run away upon deceit, or upon malice, or upon any other such cause, it were a sin in him; and that thievery were not good nor allowed of GOD. Therefore when this special law and privilege was given forth, that a servant should be suffered in the Land of juda, it repealeth not that which our Lord had delivered concerning servants afore. And again whereas he saith: Thou shalt not covet thy neighbour's servant, nor his maid; that commandment standeth still in full force; so that it was not lawful for the jews to hold back an other mans servant, for their own profits sake; neither was it lawful for servants to deceive their masters. But when a servant escaped unto them, & desired to dwell among the people of God; this leave was granted unto him: howbeit upon this condition, that he was oppressed, and that he had just & reasonable cause: of running from his master, for being too leau●lly & cruelly handled. That was to be presuppose●d afore. For (as I have told you) the law which is contained in the ten commandments is an infallible rule▪ When we have that abridgement, we have therein the will of God fully warranted unto us. And we ought to measure every particular law by those ten commandments, That is the true touchstone whereby we must examine how every special law is to be taken and expounded. For we shall never understand things to any purpose, except we refer them all hither. And why? for perfect righteousness is contained in those ten commandments which God hath delivered in the two tables. Seeing it is so, we can never be deceived if we examine things after this manner. Go to: here is the law. Pertaineth the thing unto the service of God, or to the second table; that is to that table wherein God hath prescribed how we ought to live with men? It is of the second table. Well then, let us see now whether it pertain unto the first commandment of honouring father and mother: or to the second, Thou shalt do no murder: or to the third, Thou shalt not commit adultery: or to the fourth, Thou shalt not steal: or to the fift, Thou shalt not bear false witness: or lastly to the sixth, Thou shalt not covet. When we shall have thus considered of the thing, so as we may say, this belongeth unto such a commandment: then shall we have a key which will open us the door unto the right understanding of the thing. If a law concern the service of God, be it of the first commandment, or of the second, or of the third, or of the fourth, we may have the better assurance how this Law ought to be understood. And why? For we shall consider of the end whereunto it tendeth. If the law be between both (as we say) let it be referred unto the first and t●● second table, let it be mingled of both, and then we may also judge easily of it. But to return to the present matter: when the Lord granted a place of refuge in the land of jury unto poor slaves, there is no doubt but he meant nevertheless to leave his law still in his full force. Let us therefore conclude, that he meant in this place to remedy the excessive and outrageous cruelty which masters used, & would that poor afflicted wretches (who as touching the world could find no ease of their griefs) being destitute of all succour, might have liberty to come into the Country of jury and there to dwell for ever.  
Now we are warned hereby to help the uttermost of our power such as are unjustly & wrongfully afflicted. In deed we must not maintain wicked quarrels; we must not cloak that which is ill. For they which shall use such mercy, shall not be able to justify their case thereby before God. There are many which could be content that all lewd faults might be buried, and they will oftentimes willingly foster wickedness through a fond pity or devotion as they call it. But let us note that Gods will is not to lead us unto that kind of dealing: but that when we see any poor souls tormented, he would have us moved with pity to relieve them as much as in us lieth. We hear what is said unto Moab. Moab thou wast the harbour of my people, 
〈◊〉 3.  and thou madest hue & cry after those which came to shelter themselves under thy shadow. Although the people of Israel were justly punished for their evil deeds, yet as in respect of the world, they had not provoked the infidels to be so cruel unto them. For the Infidels came and made war against them like tyrants as they were, they came like wolves to spoil and devour all. And well, the poor jews fly into the land of Moab, and our Lord sayeth that he had appointed that Country, as a place of harbour for them. And why? Was there any Prophet which told them so? No. For humanity persuadeth this of itself, that if we see any poor people which are driven out of their own Countries by wars or by any other violent oppressions, it is all one as if God sent us a message both to receive them and to entertain them as courteously as we are able to do. And so let us bear in mind, that where there are any poor wretches with us whom men have persecuted, and tormented, we are too too unkind if we deliver them into their enemy's paws, which seek nothing else but to use all violence and all manner of cruelty against them. That is it which we have to bear in mind upon this place.  
Now seeing it is so that we ought to show such gentleness, and to use such compassion towards all that are unjustly oppressed, and whom men torment beyond measure without any cause; how ought we to behave ourselves toward those poor souls which are afflicted for the word of God? By much more reason is it that we should give them refuge, and secure them in their afflictions: and if we do not relieve them, let us also fear that which is said by the Prophet unto the Moabites. 
Esa. 15.  For he addeth that God will hunt them out of their secretest lurking corners. And why? Because they discovered the people which fled unto them, and set them forth for a pray. Therefore if we cause the children of God to be persecuted by tyrants, and join with tyrants in such wickedness, by driving Gods children out from among us, doubtless the Lord will not fail to punish such cruelty. But when our turn cometh to be visited after the same manner, (as it must needs come) men shall hunt us also out of our corners, and we shall find no harbouring place for ourselves in the whole world, because we have laboured to cast them away whom God delivered into our hands. Ye see then in few words what we have to bear in mind.  
And moreover as touching the matter which I have treated of already, we must understand that our Lord commandeth us to strain ourselves to the uttermost, to bring them unto the knowledge of the truth, which have strayed heretofore in superstition. The servants which offered themselves out of strange Countries were in the end framed unto the service of God. For albeit they were at the first rude and raw, yet was it behoveful that they should accustom themselves unto the Law, and that in the end they should frame themselves wholly unto it. Seeing then it is so, let us gather upon this place, that God meant to stir us up to seek after the poor wandering sheep, to bring them into the way of salvation, and to gather them into his flock. And so ye see what we have to bear in mind as touching this custom.  
Moses in the third place saith: Let there be no whore in Israel, nor any filthy & infamous fornicator, And whereas he speaketh here, of fornicators; it is not meant of common fornication, but of that outrageous filthiness which is contrary to all nature. And verily it is a dreadful thing to consider that the people which was dedicated unto GOD, should be forbidden such wickedness: and especially that they should at that time so exceed in villainous behaviour, that they had not only stews for strumpets, where women abandoned themselves unto filthy lusts, but also that men with men were given to such filthiness. Is not this a thing which ought to make every hair of our head to stand on end? But hereby we are warned what men of themselves are, except GOD hold them back and govern them by his holy spirit. We must not think that these corruptions never came into the world before this day. They have been in it from all time. For since the time that Adam estranged himself from GOD, it was of necessity, that he should bear the punishment of his sin▪ and that all his posterity should be abandoned unto wickedness. For the root of all vices, yea of all outrageous crimes doth then bud forth when man is forsaken of GOD, and hath the bridle laid lose on his neck as it is to be seen here. For we see that natural fornications suffice not, but more than beastly enormities are committed. Common filching thieveries suffice not, but there are robberies and piracies: there are inventions and practices more wicked than all the thieveries in the world. Men are grown so far out of kind, that they are daily inventing of strange fashions, they think it not enough to have put their enemies to death, except they extend their cruelty yet farther. To be short, if we consider well of all that is in man until GOD govern him; we shall find within him even a sink and gulf of hell. And as every man nourisheth in himself much wickedness, so must it needs be that the mischief thereof shall increase, except GOD provide a remedy for it. And whereas among the Paynims themselves there was always kept some honesty; it came so to pass through the wonderful providence of GOD, who meant still to reserve some honesty among mankind. In deed the Paynims had never this intent of serving GOD, as was reason they should, but yet although none of their works were accounted pure before GOD, he notwithstanding so ruled them, as things might not be utterly confounded. Sith we see this, let us learn that when God showeth us any signs of his providence by retaining men in some order and honesty; it is to make us perceive thereby, that he watcheth over mankind. And on the otherside let us know also, that if he held not out his hand to keep men under some order; we should see such villainous and detestable things, that even the brute beasts should behave themselves more honestly than men. See (I say) what we are to consider of; to the end we may pray God to receive us, and not to suffer us to fall into any such enormities as even ourselves should be constrained to abhor them. And for as much as we see that examples of these things have been given so long time since; and perceive by experience that the world ceaseth not to grow worse and worse: what would come of it if God should not redress it? What would be the end of it? Questionless were it not for God's wonderful providence in this behalf, it must needs come to pass that all honesty among men should be clean wiped out. Thus ye see what we have to consider upon the forewarning which GOD maketh in this place. And moreover let us note that this law of GOD himself could not utterly disappoint the reigning of such abomination even in the people which named themselves holy and elected above all the rest of the world. Insomuch that sometimes the holy Scripture speaking of Kings which were not over diligent in doing their duties, saith that there were Stews, yea even against nature, not only of harlots which were there at hire, but also of other shameful filthiness not to be named: and that this wickedness reigned. And where? In juda. Therefore when we hear this rehearsed unto us, we ought to tremble and walk in fear and wariness, praying GOD to hide us under his wing● and not to suffer such corruptions to happen unto us. And let us note that from the one we step to the other. For when lose behaviours is once permitted, men bear themselves in hand that every thing is lawful. When such infamous things are suffered, and lawless liberty of using them is granted in any country; men not only give themselves to lechery like dogs, but also in the end do fall into greater and more outrageous filthiness. Therefore seeing it is so, let us learn in general to have such a care among us, as all infections of whoredom may be removed, and we clean purged from them. For that is the very thing which GOD aimeth at. Now indeed it is true that this is a civil law: but yet for all that, it belongeth unto the third commandment of the second table: where it is said: Thou shalt not commit adultery. Why are the people of GOD forbidden to have a stews among them? Because fornication is a detestable thing in his ●ight: for his will is that we should be wholly dedicated unto him both in our souls, and in our bodies. So than whereas God detesteth whoredom, what shall we think when open stews are suffered, and no punishment or chastisement appointed for adulterers? What shall we think thereof, but that men in the end will defy God and persuade themselves that whoredom is nothing? We see then whereunto God meant to lead us, namely, that we should know how profitable a thing it is for us to think on the wretchedness of some men, that is to wit, that they fall into so outrageous things, that they forget all honesty of nature; and that there would be nothing but beastliness in them, except they were withheld by the hand of God. Let this put us in fear, and quicken us up to pray God to withdraw us from these corruptions whereunto we are overmuch inclined, or rather wholly given over. And let us yield ourselves fully unto him, & not behave ourselves as horses which are broken lose. Let us take heed of seeking occasions of wickedness, or of granting unto ourselves leave of lawless liberty to do wickedly, either in adultery or otherwise: and let us keep ourselves in such pureness, as every of us may be ready to frame himself unto the righteousness of God, and to keep and maintain ourselves in all innocency before him.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us to feel them more and more. And because it hath pleased him to call us unto himself, yea and to declare oftentimes that he is our God, and to make us also to perceive the power of his help, not only touching our bodies, but also touching our souls: let us beseech him that we may be provoked hereby to yield ourselves wholly unto him, & that all of us examining ourselves more narrowly, and perceiving our own defilements, may resort unto the holiness and pureness of our Lord jesus Christ, praying him so to purge us by his holy spirit, that our only seeking may be to offer ourselves up unto our God both soul and body, and that therewithal we may learn to live one with another in all uprightness and honesty, so as it may always serve us to mortify our wicked affections, and not hinder us from enjoying those benefits which he daily bestoweth upon his Church. And that it may please him to impart these things not only to us, but also to all people and nations of the earth, etc.   

On Tuesday the xxviij. of januarie. 1556. The Cxxxiiij. Sermon which is the fifth upon the three and twentieth Chapter.  
18 Thou shalt neither bring the hire of a whore nor the price of a dog into the house of the Lord thy God for any vow: for both these things are alike abominable before the Lord thy God.  
19 Thou shalt not give upon usury to thy brother, whether it be usury of money or usury of victuals, or usury of any thing which men give to usury.  
20 Thou mayst give upon usury to a stranger, but thou shalt not give upon usury to thy brother: that the Lord thy God may bless thee in all that thou settest thy hand unto, in the Land whither thou goest to possess it.  
We know it was not lawful by the Law to make any offering or sacrifice of unclean things. Insomuch that the beasts which GOD had declared to be unclean, might not be mingled with the holy offerings. The reason was that GOD meant thereby to hold his people in all pureness. The effect then of all this is, that when we come before GOD, whatsoever we offer must be clean and pure, and without any spot. And now Moses addeth that if a man brought the price of a dog, GOD abhorred that likewise, for a dog of himself and in his own nature was an unclean beast (as they say). Now than if one should say he would not offer a dog, because it was not lawful so to do, but that he might offer the price which he had received for selling of him: Moses declareth that this in like manner was rejected of God as an abominable thing. Whoredom of itself is a wicked thing, and detested of God. Now if one thought likewise to bring the price of whoredom, to agree with God and to be cleared of his fault, it was an abuse. For God will not have his name which is holy, to be mingled with any such filthiness and uncleanness. So this place containeth in effect a declaration of the law which I told you of, that we may not offer any thing unto God which is not pure and holy. Now to the intent men might know that God admitteth not any Sophistry or subtleties, as men do when they fetch their by leaps, and bear themselves in hand that they can so countenance their wickedness, as it shall not be condemned before God: Moses telleth them that it is nothing worth, and that they must come to that uprightness and soundness whereby if a thing be evil of itself, than all that ever cometh thereof is likewise abominable before God.  
Now than we see what doctrine we have to gather in this place. The first point is, that all the offerings which we make unto GOD, must be pure and clean. If this was required in the time of the Law: we ought well to practise the same at this day, according unto that which the prophet Malachi saith. 
Mal. 1.11.  For after that GOD had reproved the sacrifices which the jews made unto him, because there was much uncleanness in them: he saith▪ The time shall come when my name shall be called upon through out the whole world, yea, when I shall be called the great GOD, when I shall be worshipped of all men, and when men shall offer unto me a pure and clean sacrifice. Now because the prophet in that place treateth of the estate of the Christian Church, and showeth that GOD should be exalted throughout the whole world at the coming of that Redeemer which was promised; therefore this appertaineth unto us. Not that we must now offer sacrifices of Oxen and Sheep or of other brute beasts: for we know that such shadows are done away: but we must offer that reasonable sacrifice (as saint Paul termeth it in the twelfth to the Romans: 
Rom. 12.1. ) which God liketh of, that is, that every man dedicate himself unto GOD by becoming new both in heart and mind. Therefore whereas we see that God nowadays requireth spiritual sacrifices, bidding us to offer unto him our souls and our bodies; it is necessary before all things that we should be purified. For it is too great an abuse, if we think in this sacrifice to bring our own defilements. As much is to be said of all the offerings which God requireth which are joined unto this solemn sacrifice of our own persons. For when we pray, it is a kind of sacrifice which GOD nowadays liketh, 
Psal. 50.13.  as it is said in the fiftieth Psalm. 
Hebr. 13.96  Our alms likewise are sacrifices, as it is said in the Epistle to the Hebrews. Forget not to help the poor strangers, and them which are in need and necessity: for they are the true sacrifices which God requireth. But now what remaineth for us to do? Verily we must be pure if we will have God to receive such sacrifices at our hands. For otherwise he disalloweth of all: as it is said in the Prophet Aggee: That that which we touch shall be defiled with our uncleanness. 
Agge. 2.13.  For there the jews were condemned with all their pomps & ceremonies. And why? For one was given to robbery, another to whoredom, another to some other wicked dealing, and another was full of cruelty, envy & rancour, and yet for all that they came to make a fair show in the temple, pretending to be wondrous devout men. But what? God saith unto them, when a man is unclean in his own person, is not all that which ever he toucheth defiled also? Yes verily. Now than your sacrifices are full of uncleanness, for your hands are defiled, and yet ye come to handle those things which are holy. Therefore you do nought else but provoke me unto farther anger. So then let us learn (as I have already declared) that if we will offer ourselves unto GOD, we must first of all be pure and clean, that is to say, we must be rid of all our wicked thoughts and affections. For if we be entangled in them▪ GOD liketh not of us, and how fairly so ever we protest that we do all things to please him and to apply us unto his service, doubtless he will disallow all. And again if we desire that our prayers, supplications, and alms should be acceptable unto God; let us take heed that all proceed from a sincere and willing affection. And so ye see what we have to bear in mind in the first place.  
Now if one demand how it is possible for a man to be so cleansed, that there should remain no blemish in him: we answer hereunto, That it is most certain we cannot come unto such perfection, but yet we must tend thereunto: for we are not excused, so as we should always abide and settle in our filthiness. Therefore every one of us knowing that he is full of uncleanness, must enforce himself by the power of God's spirit to cleanse himself, and labour to come unto a perfect pureness. When we are so affected, and have this desire in us, than God ceaseth not to accept our sacrifices although they be not worthy to be accepted. And why? for our Lord jesus Christ supplieth that which is wanting in us, as it is said in an other place to the Hebrews: 
Hebr. 13.15  That it is through him that we offer prayers and thanks giving and sacrifices of praise unto God. Ye see then in what sort the pureness of our sacrifices shall be esteemed, to wit, if they be watered with the blood of our Lord jesus Christ, to cleanse them from all their stains. But in any wise he which endeavoureth to serve GOD▪ must examine himself, and knowing his own filthiness and uncleanness, he must enforce himself to be drawn from it. For if we double with GOD, he will dislike of all things that we take in hand. And although men are of opinion, that we do more than our duty; yet questionless in the sight of God, all shallbe holden for abominable. And herewithal also let us note, that God reproveth all subtle dealing, when we think to paint forth our case in such sort, as to blear the eyes of God, and that by so doing we do but double our fault, as is declared unto us by this text. Therefore, if we bring unto God any sacrifice, and yet our protesting that we will not offer unto him any unclean sacrifices, is but a setting of some fair colour on the matter; our Lord sayeth still, The price of the dog, and the dog is all one. The hire of an whore, and the whoredom is alike unto me, as if he said, that we must take away all the appurtenances of evil. For if we retain any thing of it, we shallbe always condemned. What must we do then? we must walk uprightly. There is nothing which God hateth so much as a double heart, 
Psal. 12.3.  as the scripture saith. Sith it is so, let every man enter into himself, & let us make good trial of ourselves, to the intent we flatter not, ne harden not ourselves in our vain pretences and imaginations. But when we find, that there is any stain of wickedness in us which displeaseth God, let every of us be in displeasure with himself for it, and let us offer unto God the sacrifice of mortifying ourselves, and say: Alas Lord, I see full well that there are many wicked defilementes in me, so that when I approach unto thy majesty, I am utterly confounded. But Lord I come and offer unto thee my heart in sacrifice, which thou knowest to be heavy because I see myself bespotted with such a vice. When God shall once perceive that with unfeigned repentance we desire to be rid of our vices; he will receive us, for this repentance is the sacrifice which we own unto him, and this anguish of heart which we have for being inclined unto any wickedness, and for offending of God, is the true sword wherewith the sacrifices be offered unto God, 
Rom. 12. ●.  I mean the reasonable sacrifices.  
Now if it be not lawful to bring unto God any feigned thing: what will come of it if we intermeddle him with our iniquities? As there are many which give alms. But whereof? Of their spoils: when they have peeled and rob, they persuade themselves that God will be appeased, if they bestow some part of the booty upon him. But there is no such beastly mocking of God as is this. When one hath played the whoremonger, he will make his account to redeem himself before God with some price, and that with a price full of filthiness. And therefore let us diligently note that which Moses saith in this place; namely, That all these things are abominable in the sight of god. It is too much that we have so offended already, though we added not a second fault. If one through extortion & wrong dealing scratch unto himself another man's goods: he is already in too too great a fault. But if he think to dally in such sort with God, as to think to ransom himself by paying I know not what part thereof, or by way of alms, or (as men do in Popery,) by offering to a block, or by causing of masses to be sung, or by appointing some yearly dirige, or by building of some chapel: if I say men think to content God so with money or moneys worth: they double their fault, and do but provoke God unto farther anger. For that is such a treachery, as we know not how to do God a greater injury, than so to intermeddle him with our filthiness, as if he were a confederate with us in the same wickedness. Ye see then in effect how we ought to abstain from all manner of defilements, if we will present ourselves before God with any offering at all on our behalf.  
And now Moses having thus spoken, addeth, That the jews shall not bite their brethren by usury, neither of silver, nor of corn, nor of Wine, nor of ●●y other things, and yet notwithstanding whereas among themselves he will have them to abstain from usury, he permitteth them to use it towards the Paynims. Now we have to note in this place, that albeit this be a civil law, yet it hath a respect in part unto conscience, as we have above touched that we must examine all the laws which are contained in Moses by the law of the ten commandments. For that is the perfection of all, and that is the rule of our life. Therefore when we meet with any law, we must consider unto what commandment it ought to be referred: and thereupon conclude, that if it be a civil law, well: touching the order of policy, it was properly belonging unto the jews, but the substance and ground thereof, remaineth unto us; that is to say, the equity and the uprightness of it. Now this equity of it (say I) lasteth for ever, & not for a time only. And wherehence proceedeth all uprightness▪ but from the righteousness of God as from his fountain? But that righteousness is everlasting & changeth not, therefore it followeth that all equity and uprightness is inviolable. And although men abuse it, yet in very deed they are sufficiently convicted, that whatsoever God hath showed unto them is rightful, & must remain in force for ever. But let us now come & weigh the text. Moses forbiddeth the jews to exercise usury amongst themselves. And why? Because they were the people of God. He giveth them leave to exercise usury upon the Paynims, with whom they had not acquaintance. But yet nevertheless they were men, & therefore they had no leave granted unto them, to spoil them of their goods. Some to answer this question, allege this excuse, that God had given them the goods of all the people of the land of Chanaan, as of the Amorrhites the Pheresites, the hittites and such like, that God (I say) had given their goods unto the jews for pillage: so that they had leave to spoil them of all, yea and were commanded to put all of them to death▪ and for that they did not so, they committed a great fault, for which God reproved them, and they were likewise punished for it. But in this place there is no mention made neither of hittites, nor of Amorrhites, nor of jebusites, nor of Chananites, nor of any other people of that land, but in general of all nations in the world. Egypt is here comprised, and Syria, & all the Isles of the sea, and all they who had intercourse of merchandise with the jews. Therefore this answer is not so proper to this place. But let us note that God permitted the jews many things for policy's sake, which were not therefore good, as we have already seen: and how did he permit them? Forsooth he appointed no punishment for them. And so in thi● place when it is said, Thou mayst gnaw such as are strangers with usury: God maketh not the thing lawful, but he leaveth it unpunished. And yet for all that, that law abideth always in his full force: Thou shalt not steal. Under this word we are forbidden to exercise any wicked practice, whereby our neighbours may be grieved, we are forbidden to make our gain by the loss of an other. To speak in few words: I grant that before men this shall not be condemned for theft, but yet we must be accountable for it before God. For as for civil Laws they have respect unto earthly judges which punish not all offences, nor cannot if they would. In deed they ought to enforce themselves thereto: but when they have done all, yet must they let pass much wickedness which shallbe judged in that great day. And therefore let us note, that when God suffered the jews to exercise usury, and to handle the Paynims in such sort as it is said in this place; he meant not therefore to prejudice th● commandment wherein he had forbidden men to steal. I grant that this the every which was committed in usury was not punished by men, but yet for all that we must always return unto this point, that the righteousness which is contained in the ten commandments is everlasting, and that men cannot change it. Seeing it is so, we must therefore conclude, that whatsoever bringeth with it any harm, was forbidden the jews aswell as us. And yet nowadays when they bear themselves in hand, that they have free leave for the practising of this wickedness, so that among themselves there be no extortion nor other such evil done; they shall perceive that they are so far from being excused hereby, that rather they are in double wise condemned. For they should be joined with us, because God hath opened unto us the door into his Church. But they have lost their room, they are shut out, and banished from the kingdom of God, and we in the mean while are accounted for the children of Abraham, 
Gal. 3.7.  although touching the flesh we come not from that stock. Therefore albeit in old time the jews had that privilege, that they might lend upon usury unto the Paynims: yet is it not therefore to be said that they should nowadays grieve and molest the children of God, especially when themselves are cut off from his Church, and are taken for bastards, because of their rebellion and disobedience.  
But the chief and principal point is, that we apply this place unto our profit. It was said unto the jews, Ye shall not practise usury upon your brethren. And I pray you who are our brethren nowadays? We know that our Lord jesus came to be our peace, 
Eph. 2.13.  to the intent to reconcile unto God both such as were nigh, and such as were afar off. There hath been a common brotherhood among all, since the time that our Lord jesus declared that we are all adopted, and there is no longer now either jew or Gentile, 
Gal. 3.28  as the scripture speaketh. Therefore whereas it is said that we are brethren, and that without any difference; let us conclude, that that equity which the jews were commanded to keep between themselves, we ought nowadays to keep between us. So then it is not lawful for us to bite any creature living with usury. Let that be marked for one point.  
Now let us note, that this word usury cometh of the verb which is here placed, and signifieth, To bite. It is said, Thou shalt not gnaw with gnawing: (if we would translate it word for word) or rather. Thou shalt not bite with biting. And so the word of Gnawing or of Biting, by a borrowed speech is taken for usury. And why? Because it biteth and wasteth a poor man which is charged with it. Nevertheless this is the whole effect, that we must not harm our neighbours by taking any profit of them, such profit I mean, as is gotten by their loss. And to the intent that no man rest precisely upon these words, let us note that when Ezechiel in the 16. Chapter condemneth usuries, he placeth not there only this word, Nesech, which is here put, and signifieth biting: but he useth another word which signifieth increase: as if he said, all that which is beside the principal. Now for all this God forbiddeth not all manner of gain, so as a man may not make any profit at al. For were it so, we must lay aside all Merchandise, and we might not lawfully buy and sell one with another. But he forbiddeth the profit or increase which a man getteth by delivering out his own goods without his own loss, and yet notwithstanding will suck another man's substance: and careth not whether he harm his neighbour or no▪ so that he may enrich himself. This is the increase which is condemned by the Prophet Ezechiel.  
Again we must diligently note the other words which Moses useth in this place. For he saith not, Profit of money by usury, but he saith of corn, of wine, and of all things. Then is it but a mere mockage: if I shall say: as for me, I have not taken any profit for my money by usury, but I have taken for my corn, or for my wine, and that was given unto me for a recompense. We would gladly deal so subtly, that when we offend, God should not see our wickedness. But we know that when Adam covered himself with fig leaves, it profited him little. And think we that any of these roving titles which we take to colour our wicked practices with all will stand us in better stead than Adam's fig leaves did him? Shall we be able to blear the eyes of God, when men themselves, yea even such as are stark staring blind can grope our wickedness? And therefore men are over fond besotted, if they say that usury is not but in money: for we see how God hath extended it to all kinds of profit: so that if we take increase for corn or for wine, we are always usurers. Moreover we must not rest precisely on the term, but consider what is signified thereby. Now that which is here called Biting, is very manifest. And why? For we see what Gods meaning is, and the word also itself ought to serve us for an exposition. Seeing God treateth here of that which biteth poor men and gnaweth them, he meant to give us a proviso, that we should not gnaw any man by any unlawful means, nor rake unto ourselves other men's goods. This is the thing which we have to bear in mind. But if a man will precisely press a word, and not regard what is signified thereby, he playeth but the subtle Sophister with God. If a man think to excuse himself by saying, he calleth not a bargain usury: it is but a mere mockery. I speak this because there are some which stand only upon the term of usury, and would hereby escape and clear their case: but God for all that quiteth them not, although they be so subtle and so wily: nay rather he pronounceth that they are as ravening Wolves, to devour other men's goods. But yet in the mean while all is one to them, so they may have any colour to disguise their matters withal. And that is the very cause why men have found out such divers contracts in the world, to the intent they might set some colour upon their wicked practices. I have told you how that some, so they take no money, make account to scape sootfree. And why? One maketh this foolish reason. That money doth not beget money. 
Aristotle 〈◊〉 his 〈◊〉  And therefore that it is not lawful to receive any thing for it. Now as for me I will take no money, but a man shall give me so much Corn upon a sum of money which I shall lend him. And is not corn that whereby a poor man is sustained? And shall I go rob him of that wherewith he should be nourished and sustained? He hath not any thing to eat by reason that I have used such cruelty towards him: and for all that, shall I say that I am no usurer? It had been better that I had taken the money out of his purse, than so to bereave him of that which should sustain him. And therefore let us not deceive ourselves by the word, as men will say in France; this is no usury, or as they call it here in Geneva; this is no renewing. And why? They bring a skin of Parchment and say: see how we covenanted together. But if the sun give so much light unto it that men may see it, shall not the eyes of God see as far? And think we to dim Gods eyes with the shadow of a leaf of Paper, or of a sheeps skin, so as he shall not see one whit? Men may well use such manner of dealing, as they shall have (as I told you) some fair colour to say: O I have made such and such a contract, and he shall not be taken for an usurer. And why? Because things are disguised. But God will condemn us with all our formalities. For (as I have told you) we must come to the very point of the matter. Let us hearken unto the law of God, for that is the rule which cannot deceive us: Whatsoever we do let us examine it thereby: let us consider to what commandment it is to be referred: namely to this. Thou shalt not steal. But now what is theft in this commandment? Forsooth all those means whereby we use to rake unto us other men's goods, whether it be by deceit or by violence. Therefore if we will make our profit by the loss of another, if some will scratch as much as they can get, if they will abuse their credit, if they will set their foot on the throats or poor men; if they will play the tyrants over them: if others will faun and flatter, and yet in the mean while have their nets laid, and sometimes run to an fro, sometimes lie lurking, & so use all the means they may to pill their neighbours; if we (I say) do behave ourselves thus, we are thieves before God. Let us therefore conclude, that usury is an unlawful gain which we take either for the loan of corn or of money, or of any thing beside. As for example, if a man lend corn and not money; yet faileth he not to be an usurer; for we see that the reason which some now and then allege is childish; Money begetteth not money. For if I make a loan of corn, and when the corn is worth forty shillings I say unto a man: Well I will have three pound: why do I so? Because I delivered unto him my corn which would have yielded me so much money: yea but I have twenty shillings more than it is worth, am I not an usurer before God? And yet men bear themselves in hand that this may be lawful. But such gain taking is the every. And as I told you, all the subtleties which men use shall not so blear the eyes of God, but he will always condemn all them which use this dealing for thieves and usurers. So then let us take good heed unto ourselves, and whereas it is said, That we ought not to gnaw our neighbour by usury: Let us know that our Lord meant in effect to command us by these words, to use equity and uprightness in all our doings, and then especially, when we are to lend unto our neighbours: for loans which are willingly made are for the necessity of him which borroweth, he hath need of money. Well then, if a man which is thus in need come unto me and I feel his disease, and knowing how he standeth in need of ready money, will pinch him and seek some wicked gain by him, it is usury, how ever my colouring of it make it to be otherwise taken before men. And what though men have sought diligently, and could find no cause of blame in me? What if they have sifted the matter nearly, & not found me faulty? Yet notwithstanding God will not fail to condemn me. And why? For in disguising my covenant, I have sought to make my profit by the loss of an other, and that under this colour that the man which desireth succour at my hand is in need. Ye see then how there needeth no long scanning to find, what the usury is which God condemneth.  
And herein we may see the hypocrisy of men: for oftentimes they will come to ask counsel of this and that, when their own conscience might satisfy them well enough. It were needful oftentimes that the Preachers should be merchants and skilful in all the trades of the world, that they might be able to answer them which ask counsel in this thing in particular. They then which know themselves so well what is to be done in such affairs, why come they to ask counsel of him who is not trained up in those dealings? For we can say well in general what the thing is. But there are many which have great store of subtleties & shifting policies, which none besides them that are of the same trade do know: and these will go and beguile men, and then bear themselves on hand that they are cleared before God, if it may be said unto them: I find no evil in so doing. No, but he which saith so is not acquainted with the wickedness which is hidden, because that as than he handled the doctrine but in general. Let us therefore mark that in effect the point whereunto we must return, is, that when we lend we must not abuse the necessity of our neighbour and say: well, here have I a fit occasion, I may now profit myself.  
But now some man will demand, whether all manner of profit be forbidden by lending. And it were a thing worth the discussing. For put the case that a man dealeth plainly, & delivereth his ware at a price and for a time. If the other break day with him and delay him of his money, doubtless he deserveth to pay the forfeiture or the profit which he withholdeth from him who made the loan. And when the interest or gain thereof is set by justice, surely he needeth not to make any conscience to take it. There is a man which hath taken my commodity whereby I must live: for when I have sold to day I buy again to morrow: and therefore he that hindereth me, by withholding from me the gain of my commodity, from maintaining the trade of my shop, he doth no better than cut my throat. For behold, I grounded myself upon him, he promised to pay me at such a day, that time is passed, and I can get nothing of him, he cares not though I and my family starve for hunger. Therefore in such case, justice ought to provide for a man: although that nowadays it dischargeth his duty but slenderly herein. For it seemeth that justice nowadays favoureth the case of cousiners, and that when they have snatched what they can, and he that is bitten cometh to recover that which is reason by way of justice; it seemeth that he cometh into the court to have a new fine set upon his head. Verily it is too too wicked a mockery, when a man shall be so deceived, and yet can have no remedy for it. So than if a man be in this wise deceived, it is a clear case he may take interest and gain, and not be accused therefore either before God or before men. We may not therefore stand (as I told you) on the term or the word.  
And moreover let us bear in mind that which hath been already declared, namely that to be excused by law, is not all that we ought to seek: for there is a law of five in the hundred. And this is a general law because Magistrates cannot set a certain rate for every case: but they appoint that a man may take five in the hundred. And why? For traffic sake, and because this stint might not be passed. Now, may I say therefore that it is lawful to take always five in the hundred? No. For if a man which is in need come unto me: and I take gain of him, what excuse soeven I bring, I shall be accounted a thief and an usurer before God. For he is in need: my part is to help him, and I do not. Ye see then what we have likewise to bear in mind.  
Now withal also let us note on the contrary side, that when ●e think to avoid the word of usury or interest, we must beware that we fall not into a greater and more outrageous fault in the sight of God. For it may so be, that I will lend my money without such interest as the law permitteth me, I will take nothing for it: but I will put unto it a tail which shall mar all. A man cometh & desireth me to lend him a hundred crowns, well he shall pawn unto me a piece of land which is worth two hundred. It falleth out that the bond is forfeited. I will take no more than law awardeth me for the profit of my money, or I will take nothing at all. But I will force a sale thereof, and he shall withal surrender me his title. And a man will make himself believe, that he may wash his hands as an innocent, when he hath done all this. What (saith he)? I lent my money, and when it was not paid me again, I bought such a piece of land. And if you will inquire further of the matter, Why: it was surrendered unto me. Yea, but was it done of the parties own free accord? When I held the poor man by the throat, and kept him in my paws, till I made him say that word, That he would sell it unto me: and shall not God in the mean while be judge between us? So then (as I have told you) it is not for us to stand altogether on the words, but we must rather have an eye unto the thing, that is to wit, that before God, we be not guilty of any extortion, that we have not more than was lawful for us, nor raked unto ourselves other men's goods. For oftentimes men will take even the most honest titles that be in the world, so as ye would think there were nothing but holiness in them, and yet will those pinch a man much more than the gain would which a man might lawfully take. And we see how many inventions are framed in this behalf: and which we cannot at this time handle to the full. And I would to God that the practice of them were not so well known as it is. But what? All they which know how to make their gain, are great clarks herein: Yea to dally with God, and to find out for themselves shrouding sheets, whereas they will never have an eye unto the chief and principal point. Ye see then what we have to bear in mind, namely that when it is demanded whether all usuries be lawful, we must not stick simply unto this word Usury, but we must consider what the intent and meaning of God is.  
But to know this the better, we must resort unto that equity which is showed unto us in his law. Yea and we hear what our Lord jesus Christ telleth us, 
Matt. 7.12.  namely, that we must not do unto others, but what we would have them to do unto us. This saith he is the whole law and the Prophets. No doubt then, but that this forbidding of usury is comprised also in these words, That we do not unto others but what we would have them to do unto us. Now then instead of ask counsel how to excuse ourselves before God, let every man examine the matter thus: Go to, if I were in this man's case, would I have a man pinch me thus with usury? Nay verily would I not: I would say a man did me wrong. And if I durst not say it, yet I would think so in my heart. Now if a man thus condemn himself in his own proper fact, is it not enough? What need we then ask either this or that? And moreover if we observe this equity and uprightness of not doing unto an other, that which we would not have a man to do unto us, we shall be absolved before God: yea and so absolved, that this law shall not trouble our wits about the scanning of the form of the words thereof; but we will stand steadfastly upon this ground, that God meaneth that every man should have his due, and that we should not rob, spoil, and devour other men's goods.  
And let us note further that it is not enough for us, not to have raked our neighbour's goods unto us by guile: but we must know that we are bound to help and secure him. Therefore so little leave have we to spoil our neighbour of his goods, that if we help him not in his need, we are guilty of theft before God. If I say, Oh I have deceived no man, it shall be replied against me before GOD, that I have. For if I have wherewith to help a man and I will not disburse one penny, but leave my Neighbour in extreme need when I have the mean to secure him; doubtless I am taken for a thief before God.  
And again let us note, that usuries sometime are more to be condemned in a small profit, than in a great. This I say to the intent that men should not seek foolish cloakinges of their faults. For that which I say might seem strange at the first blush. What? And shall a man think better of a strong thief, than of a small pelting thief? I would have no contention about the word: but I say there is greater wickedness showed sometimes in the reaping of small profit, than in a great gain. And why? For there may be a rich man which is no necessity, but yet notwithstanding he standeth in need of ready money, as there are many which have whereon to live, but they would always increase their stock. Such a man would buy a certain piece of Land, which would stand him in good stead: not that necessity constraineth him, but for a desire he hath to grow still richer and richer. Now one dareth him a Thousand crowns, the profit of this sum will be much greater, than the profit of four Florins, which a man dareth unto an other. Yea but to whom is this latter money lent? To a poor man which hath small children, & hath not a morsel of bread to put into their mouths. Now if for the loan of these four Florins, a man will have one, and the poor man must make ready the money at the end of one month or twain, this usury or Return is is worse than the other. For he returneth his money over soon. I grant it is a leaving of the old skin still behind: but where shall a man find a new in the mean time? Ye see then how this small gain is more damageable than some great gain. For why? It pincheth the poor man much more than if he should take a very great gain of an other which is able to bear it, and is not pinched in deed so to the quick by it.  
Now for conclusion, let us know that God forbiddeth us in this place to rake unto ourselves other men's goods by any unlawful means, by unjust dealing or by cruelty. And we must not here bring our subtleties to excuse our usuries and our snatching. For our Lord resteth always on the substance in that he commandeth that none should be pinched, and that the profits which we take should not be taxes and impostes to suck the blood of poor men, and to gnaw their substance even to the bones of them. And it is expressly said; To the intent that the Lord thy God may bless thee, and that thou mayst prosper in the Land whither thou goest to possess it. Hereby our Lord meant to withdraw us from all unlawful means of heaping up of riches. As if he should say that his blessing shall avail us more than all the provision which we can make; and that all the pain which we take to enrich ourselves, shall not serve us to so great purpose, as if we were blessed of him. For he will make us to prosper, and he is rich enough to give unto us wherewithal to maintain us. Let us therefore learn, that our Lord meant here to reprove the unbelief of men, in that they so distrust him, and think that the earth shall fail them. And thereupon every man concludeth thus: I must use such a mean, I must practise such a feat, I must look unto such a business; or otherwise I shall be behind hand in all things, I shall but pine away, I shall not get half my living, if I proceed not in this manner. Therefore when we have such a distrust, that is the very cause why we use such wicked trades. We must therefore utterly forsake all such things. If we will have GOD to bless us, let us attempt nothing, but what is agreeable unto his will, and what he permitteth us. If we do so; let us assure ourselves that God will make us to prosper, and that his blessing shall stand us in better stead than all that ever we are able to get by unlawful means. As we see likewise how his curse is upon all those which give themselves over unto spoiling, and usury, and other such wicked trades. We see into what an horrible confusion they are brought, when they grant unto themselves such lawless liberty, as shallbe farther declared hereafter.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to grant us the grace to be so dedicated unto him by his holy spirit, that when we come to present ourselves unto his service, we may offer unto him pure sacrifices & such as he may accept of. And although there be always many spots & stains in them, that he notwithstanding will not impute them unto us: and that in the mean time he will so correct them, as we may tend unto that perfection to the which he calleth us, and whether we open our mouth to call upon him, or bestow of our goods in way of alms, that we may do it without any sinister affection, & endeavour so to dispose that which he hath put into our hands, that we may be found faithful stewards when we shall come at the later day to give up our account unto him, & generally that we may so live one with another, as that there may be an upright brotherly dealing among us, that every one endeavour so to live, & so seek after his own profit, as he grieve not his neighbours, but rather that every man may be helped & succoured by us as much as is possible: & that thereby we may learn to show that we are the children of God, & that he is our father when we shall seek in this sort to maintain the brotherhood wherein he hath joined us together. That it may please him to grant this grace, not only unto us, but also unto all people and nations of the earth, etc.   

On Wednesday the xxix. of januarie, 1556. The Cxxxv. Sermon, which is the sixth upon the three & twentieth Chapter.  
20 Thou mayest, etc.  
21 When thou vowest a vow unto the Lord thy God, thou shalt not slack to perform it: for the Lord thy God will require it of thee, and so there shall be sin in thee.  
22 But if thou absteynest from vowing, it shall not be any sin unto thee.  
23 Thou shalt keep and perform that which is gone out of thy lips, as thou hast vowed it willingly unto the Lord thy God, and as thou hast spoken it with thy mouth.  
IT was declared briefly yesterday, that if the promise which is here contained were printed well in our hearts, men would be contented to get their living otherwise than by such means as God condemneth. For it is nothing else but our unbelief which provoketh us to use deceit and other harm doing. And that is the cause also why God meaning to bridle us, maketh mention of this promise: Fear not that I will cast thee off, or that I will forsake thee. And this is it whereunto the Apostle likewise leadeth us in the Epistle to the Hebrews, 
Io●. 1.5. Hebr. 13.3.  where he intendeth to correct all manner of covetousness. And therefore let us bear well in mind, that if we will live with our neighbours in all uprightness and equity, we must always set before our eyes this blessing of God, to wit, that because he claimeth unto himself the Charge of sustaining us in this world, every of us ought to have an eye unto him, and to depend upon his providence. And therefore when we travel for our living, let us use such means as God hath granted unto us. And if we think to enrich ourselves any way we care not how, whether it be by hook or by crook; let us consider on the contrary side, that if God bereave us of his blessing, we may well do what we can; but what will be the issue thereof? Verily all must needs slip away like water, and we must go backward. And albeit God suffer a man for a time to increase his wealth beyond measure; yet shall that be turned in the end into a woe, both for him and for his children. And therefore let us not be enticed by such baits. When we see that many through pilling and polling of others, do profit themselves greatly and heap together much wealth; let not that move us to envy them. And why? Because the blessing of God is much more worth than all the riches in the world. And that is promised to none but unto them which hold themselves within their bounds, and abstain from all wicked dealings. And in very deed if we would but open our eyes, we should be sufficiently warned of that which is here told us. But what? Every man is carried away so headlong, that we consider not of those things which might teach us plainly every day. Behold there is one which thinketh he hath swallowed up a great part of the world, and it would abash any man to see how suddenly he is consumed & brought to nothing. God in so doing doth show us as it were with his finger, how he curseth men's covetousness, extortion, and such like things, and yet we have no regard of them. Many complain and say: Oh behold we had thought to have advanced ourselves, and in the mean time we be fallen behind hand, yea, and that is because they considered not whether they depended still on the goodness of God, or whether they proceeded not any further than he gave them leave.  
Therefore let us learn to far the better by all those teachings which God bestoweth upon us. When we see that he curseth such as snatch so to themselves on all sides, which play the ravening wolves, which have nothing in them but craft and wiliness to cirumvent, and to snare the simpler sort: when we see how God undermineth them and consumeth them again when we behold on the other side that he blesseth those which walk sound and uprightly, and that although they have no great abundance, yet he faileth not to nourish them and to have a care of their family: when we see this, let us desire much rather to be blessed in this sort of our God, than to have all the means in the world which are so accursed of him. And in deed, the grace and favour of God shineth forth much clearer when a man hath not much to live upon, than when he hath great revenues and a rich trade of Merchandise, and money in his purse and provision of his own, both in his garners and in his sellars. Why so? For if a man be so well furnished of all things, he maketh this reckoning, that God hath no longer need to help him. But when a man must live from hand to mouth, or when he hath not much to maintain himself withal, & that at least he might consume all that he hath in the compass of one year: and that yet for all that he goeth on without diminishing, and yet knoweth not whence his wealth proceedeth, but that he is certainly persuaded that God hath pity of him; when he thus driveth away the time, and at the end of the year acknowledgeth that it was God only which sustained him and his; therein (say I) there is a much more manifest declaration of the goodness of God, and GOD by effect showeth unto us how be blesseth his, and how much his blessing availeth.  
Now withal let us bear in mind how it is said here, That God will bless them which use no wicked trades, as usuries, extortions, bryberies: yea, that he will bless them in all things which they put their hands unto. God in this place showeth, that he will not bless idleness, but that he will have men to do their endeavour by such means as shall be admitted unto them. Let us therefore employ ourselves to do whatsoever our Lord hath enabled us; and then may we look for his blessing. But if we will be unprofitable blocks, we may not think it strange if he forsake us. Why so? For we see the condition which he addeth when he promiseth that he will make us to prosper: that is, that every of us should offer himself unto him, and that he requireth us to do nothing but what we can. Now I grant that the means are not always in man's hand; but yet we on our part according to our power must seek to employ ourselves to do well, and not privilege ourselves from all carefulness.  
As touching the conclusion of this whole matter, it hath been declared that when God forbade the jews all manner of usury among themselves, it was to the end that men at these days should abstain from it, because he hath knit together the whole world in lemma selfsame bond. And sith we have been reconciled by our Lord jesus Christ, we must lay aside all usuries and such other wicked trades, and not do otherwise unto any in the world than we would that other men should do unto us. 
〈◊〉. 7.12.  For why? We are all neighbours, whether we be of the same country or farther off: and of what condition soever we be, we fail not to be of that neighbourhood which God hath established between us. And therefore let us come to that which is said in the fifteenth Psalm, that to be citizens of the Church of GOD, our trading must not be by usury, or such unlawful dealings whereby we spoil others of their goods, and gnaw them whom we ought rather to relieve. Briefly, let that teach us, not to do any thing unto others, which we would not have done unto ourselves. For that is in very deed the effect of all, to the intent that men should not use any sutletie with GOD by cloaking any wicked contracts which might be to the damage and loss of other men. And let us further note diligently that whereof our Lord jesus warneth us; that if we have the true perfectness which is required in all the children of God, we must lend & that without hoping for any thing, 
Luk. 6.35.  that is to say, we must not only abstain from all gain and increase, but if there be a poor man which can never be able to quite the good turn we do him with the like, there must our liberality be showed. For why? If we look for recompense, the heathen men do as much. But if we will have our service accepted of god, we must hope after no recompense in this world. Thus ye see how men ought to live together. First they must abstain from all manner of harmedoing, whether it be by deceit or by extortion: and then they must endeavour to help such as are in need. And so every man must consider of his own ability, & as he hath the means whereby he may do it, so he must relieve them which be in necessity and require his help. Truly such is the wickedness of men that it requireth this matter to be treated of every day, and that men should use exhortations to the same end, yea & that men should repress the cruelty which is in many: but if we were as ready to learn that which our Lord teacheth us as we should, we needed not many sermons & huge volumes to instruct us in this doctrine. For (as I have told you) nature itself showeth what every man's duty is, but because we be deaf of hearing, and are moreover forepossessed with such unbelief, that we are of opinion we shall never have enough, and that the earth will still fail us: it standeth us in hand to be exhorted and quickened up continually. But we must not wait until men speak unto us, every man must stir up himself in his own behalf, having always recourse to that short lesson which I have told you.  
Now Moses addeth, That when a man hath vowed any thing unto God, he must perform it, or else it shall be imputed unto him for sin. But therewithal he saith, how that if a man abstain from vowing and vow not at all, he committeth no evil; so as God will not bind men thereto, but it is enough if they accomplish their vows: and that if they will vow nothing, he will not charge them for it. Now let us note that whereas mention is made here of vows, it is not meant indifferently of any thing which a man shall list to promise at random and without discretion. For it is said, When thou vowest a vow unto the Lord thy GOD. We must therefore have an eye unto the party with whom we have to deal in making a vow, that is, unto God. So then let us note that all vows are to be made with such reverence, that men must judge wisely what is good and what is ill. As in very deed if I promise any thing unto a man, I will have this consideration with myself, to think whether he will accept of it or no. Will I promise unto a man by way of mockery that which shall not please him, and without knowing how he will take it? No, I will bear him so much reverence as to know his will whether he liketh of such a thing or no. Therefore if we should enterprise to vow unto God whatsoever we think good, without making a further enquiry what he liketh of: were it not a diminishing of his authority? Yes verily. For we make lighter account of him than of a mortal creature. So then, that we may far the better by this doctrine of Moses, we must lay this main ground, namely that when he speaketh of vows, he meaneth not whatsoever men shall fancy, but that which is good and lawful to vow, and that which God liketh of. And in very deed vows are a part of the service of God. For when we vow any thing unto him, it is to honour him and to do him homage. We must have an eye unto the meaning of a vow. Now the meaning thereof is nothing else, but to put us in mind that we own all things unto God. And although all of us should enforce our selves to give him more than is possible for us to do, yet we cannot yield unto him the hundredth part of that which we own: nevertheless when we give him any thing, we witness thereby that we are bound and beholding unto him: and thereupon vows are made whereby a man declareth this, that he doth offer unto God all that which he hath given him, as if he should say: Lord I yield up all unto thee. And this is a reknowledging of his benefits which I make unto him, as when a man is to pay a yeareley Rend, he acknowledgeth thereby that the Land which he holdeth is his Lords. Even so when a man offereth a vow unto God, he doth it to acknowledge that all that ever he hath he holdeth of God, which thing he also protesteth by a visible sign. But now let us consider whether God will be served after the lust of men, or according unto his own will? Doubtless he will be served in such wise as he himself commandeth. For he saith that it is as the sin of witchcraft, when men of themselves attempt to do any thing, and will needs shroud themselves under the fair title of Devotion. 
1. Sa. 15.23.  It is no devotion (saith he) but it is all one as if you were witches and conjurers, and did put your trust in your conjurings and in your charms, and therefore I like of nothing which you do, but I condemn it. Therefore seeing we hear that God will not be served of us, but in such manner as he by his word teacheth us. And sith he saith in express terms, 
1. Sa. 15.22.  That obedience is better than sacrifice: Let us keep us within our bounds, that we vow not unto him whatsoever cometh into our brain. For why? That is disallowed of him. Therefore this word is well to be weighed, When thou vowest unto the Lord thy God.  
And secondly we must consider of the end which we have named. For it is not enough that a thing be good, but it must also be done to a good purpose and of an upright and sincere meaning: and so we must consider what the vows are which God alloweth. The vows which were made in the law, were as solemn thanksgivinge. When a man was sick, he vowed that if God would give him his health, he would come into the Temple and offer sacrifice. And why would he do so? Even to confess that he held his health of God, and that he acknowledged him for his father, because he had delivered him from his sickness. When a man went out to war he made one vow or other, and when he was to make any dangerous voyage he did the like. We see the example of jacob, how he saith that he vowed unto GOD, that if he brought him back into the country where he was borne, into the Land which he had promised him for an inheritance, he would give him the tenth part of all his goods, he would make him an offering thereof. What meant jacob hereby, but to confirm unto himself, that although he went as a poor fugitive person which was chased out of his father's house to go into a strange & unknown country and had death always before his eyes, he was notwithstanding inheritor of the Land of Chanaan, and that God would bring him thither again? His meaning was therefore to confirm himself in that thing, because he had already the promise thereof warranted unto him by the blessing of his father Isaac. But to be the more assured of it in his heart, he added this thanksgiving, as if he had already seen the thing accomplished and even present before his eyes▪ my God I hope that thou wilt bring me home safe and sound. It seemeth in deed that I am now put off from all things, and that I shall live no longer in this country: Yet my God seeing thou hast made me a promise, I will hope that thou wilt so conduct me, that I shall return again into this land; and therefore I now acknowledge this benefit, and promise to offer unto thee the tenth of all that ever thou shalt give unto me. Ye see how this example doth sufficiently declare unto us the intent and meaning of those vows which were made in the time of the Law: that is to wit, that they served for praises and thanksgivings unto God, and so by this meane● they were (as I told you) an acknowledging of his benefits, or a kind of homage which wa● done unto him.  
Now hereby we may gather, that those vows which men make without judgement, & without advisement taken what pleaseth God, and what he accepteth; are not only vain, but also corruptinges of his service everiechone of them. For men do falsely abuse the name of God, when they vow they know not how or wherefore. And that it is so, experience teacheth us by many examples. But we must hold us unto that reason which hath been already alleged, namely that because vows pertain unto the service of God, if we make them at random and without such sobriety as to say we will obey GOD in them, we make a foul and filthy medley of that which we ought to keep pure and clean. There is then a defiling of God's service, and a kind of robbing of him of his honour committed in so dung. And herein we see how blunt witted the Papists are. For to prove their vows, they take a text all to broken, as if a man would take a clause only of an Indenturen or such like writing, and cancel all the rest, and were not that a manifest falsehood? The Papists do no better. When they read this word Vow, O it followeth then that we must perform unto GOD all the vows which we have made. Is that true? Nay we must first know whether they be lawful or no? They which should have murdered Saint Paul and had conspired together by a solemn agreement, did not they make a vow? But who will say now that they are bound by their vow, 
〈◊〉 ●3. 1●.  and that God liketh of it? They make a solemn vow not to eat nor drink, until they have put Saint Paul to death. Truly this is all one as if they would make God a companion of their murder. See what a devilish agreement is made, and they confirm it by and by with a solemn vow. Yea but if our wits be settled, we will condemn all such vows. Now than we see when vows are to be performed. But Moses said not without cause, When thou dost vow a vow to the Lord thy God, appointing God in this place for the party which accepteth that which shall be presented and offered unto him for without that, all shall be of no value and of no effect.  
But now what do the Papists in their vows? First they take unto themselves some trifling toy or other, and thereupon bind themselves unto God: and they bear themselves in hand, that he is much beholding unto them, and that they deserved some recompense of overplus at his hands. One voweth a pilgrimage to such a Saint, an other maketh a ninedayes' vow, an other voweth to eat no flesh on such a day, or to fast such a feasts even. Now let us consider whether God liketh of any of all these things. Doubtless he doth not. For as for going on pilgrimage, it is not only a kind of jewishness, but it is also a wicked corruption. And although under the law, it was Gods will to have one Temple to the which men should resort to worship him: yet it is now abolished. Now if the place which GOD had chosen, which was ordained by his own mouth is no longer in force, but we must call upon God everywhere throughout the whole world, without going either unto Mount Zion, or to any other place which men shall choose: I pray you how may men of their own brain make such holy places? That is to say, how may they according to their own fancy hallow Rome, or Saint james of Compostella, or I know not what? And secondly for eating of flesh on such or such a day, we know it is mere superstition.  
Seeing our Lord hath ordained that men should feed on all meats soberly without any questioning concerning this meat or that meat; as though one meat were unclean in comparison of an other, and that whosoever doth otherwise, serveth the devil: a man may well allege his devotion, but out of all doubt the devil sets him a work, and he must pay him his wages. as much may be said of all the other pelting baggage, which the Papists use when they fast. And so we see that these things are not vowed unto God, and that although his name be therein pretended, yet he will nevertheless disallow of all. For why? None of it is ruled by his word. Again the Papists vow that which is not in them to perform, as the Monks and the Priests vow perpetual chastity, as they say. Now I grant indeed that all men own chastity unto GOD: but this chastity is not an abstaining from marriage: but the leading of an honest life by keeping himself undefiled in the state wherein he is: but among the Papists there is no other chastity, but the abstaining from marriage. They vow this vow unto God, but is it in them to perform it? Nay it is a devilish arrogancy. But if a man have the gift of continency, he must use it with all humility, committing himself always into the hand of GOD, knowing that whatsoever God hath given unto him to day, he must be fain to continue it unto him to morrow, or else all will slip away like water in a minute of an hour. And further we know not how God will dispose of us in this behalf. Again, it is not all one to abstain from marriage, and to abstain from a thing which God hath not permitted unto us. A man may have excellent virtues, as if he were an Angel of heaven, and yet marry for all that. God calleth him thereunto, he hath liberty to use marriage for a remedy, therefore let him use it. But howsoever the world go, let us bear in mind that which our Lord jesus Christ saith: namely, 
Matt. 19.11.  that the gift of continency is not given unto all. And S. Paul as a faithful interpreter of that which his master had said, 
1. Cor. 7.17.  warneth every man to walk accordingly as he is called. Therefore it is a devilish arrogancy in a man, to presume that he hath in himself and as it were in his own sleeve the power of abstaining from marriage. And if he make a vow thereof, it is all one as if he did openly defy GOD, and say, he passeth not for him. We ought to offer unto GOD. But of what? Of the benefits which he hath bestowed upon us (as I told you.) Now we know not whether he will grant unto us the benefit of abstaining from marriage for all our life time, or no. And how then can we promise that unto him, which we have not received? For we must always make account to say: Lord I offer unto thee that which thou hast given me. Every man therefore must have an eye unto himself, and to his own ability. Moreover when a Friar voweth poverty, is it not a notable mockery? Some of them vow poverty: but after what manner? Forsooth they will stick to their bag and wallet, they will have a common gathering, they will be as blood hounds to smell out the best collections, they will convey other men's goods unto themselves from all sides. Therefore they mock God even to his face, when they vow poverty, and that is to do nothing but to wax greasy and fat at all other men's costs. Others go and lurk in a sty, as these monks do, who are well landed and rented, and whereas they be ready to burst with eating & drinking, yet for all that they vow poverty. And doth not this poverty please God well think ye? Nay, what is to dally plainly with God if this be not? Lastly they vow obedience. And to whom? To an Abbot or to a Prior. But in the mean while they will be privileged from all obedience of God and men, I mean from that which appertaineth to any rule of government. Ye see how God hath put children in subjection under fathers and mothers: but they may shake off this yoke under shadow of being in monkery. God hath put men in subjection under Magistrates, and under such as have the sword of justice; and a Monk will exempt himself from all this. It must be lawful for him to break all the bonds and lists which God hath set, under colour of forging in his own shop a new obedience whereof God in no respect liketh. We see then how the papists generally and particularly mock God with all vows which they make, & not only mock him, but defy him; and by going so clean cross against him, do pull his vengeance upon their heads. Therefore it is too gross a beastliness when a man will come and wrest these places of scripture, to prove that all vows must be performed without discretion. For first we must know what we are able to vow unto God, whether he will accept our vows, and whether they shall be pleasing unto him or no? And therewithal (as I told you) the intent and meaning must be looked unto. For if we vow a thing unto GOD which in itself is good: yet if the intent be wicked, the vow is corrupt and nought. For example: We have already alleged how jacob vowed and offering unto GOD of the tenth part of his goods: a man may do the like and yet do it not as jacob did: for he is not led with the same spirit. He doth it to merit or for I know not what other imagination which he hath conceived, and not of purpose to render thanks unto God after the example of jacob. The intent therefore and meaning must here be considered, and we must advise ourselves well, for what purpose and how we vow unto GOD: to wit, that we have not any of these foolish imaginations of meriting and of binding God unto us by doing this or that: but it must be done to move us, to render homage unto GOD, and to protest that we are bound unto him for all the benefits which he hath bestowed upon us: And that although we cannot throughly discharge ourselves for them, yet at the least we make such open protestation of them. Except these points be purely and simple observed, doubtless all our vows shall be rejected of God, although in outward appearance they have no evil at all in them. Thus ye see then how we must understand this place.  
Now it is said, When thou vowest unto GOD, acquit thyself and perform that which thou shalt have pronounced with thine own mouth and of thine own good will. If thou dost not vow at all, or forbear to do it, thou shalt not sin. Here we see first of all how God would not bind men; but left them at liberty, to the intent they should serve him of a more frank and free good will. Saint Paul saith that GOD loveth him which giveth with a cheerful affection, 
1. Cor. 9.7.  that is to say, with a mind void of constraint, and of a pure devotion as men call it. For if we offer any thing unto God of necessity: as if we do an alms being constrained thereto, or full sore against our wills: it is rejected of him, as a man shall see these miserable pinch pennies do, who when they give an alms do gnash their teeth at it, and would if it were possible withhold themselves from bestowing of any, and when they open one hand, would hold fast in the other whatsoever escapeth them. May such offerings be acceptable unto GOD? Doubtless no. Ye see then the reason why we say now that GOD would not tie men in any strait bond, but rather leave them free unto themselves, to the intent he might be served with a sincere and freehearted affection. And that is the cause why Moses saith here expressly. If thou vow not, it shall not be imputed unto thee for sin.  
Now if it was so in the time of the law, by greater reason ought we nowadays to be freed therefrom. For vows were then common among the people, and it behoved the people also to be exercised in such ceremonies according to the weakness of that time, when our Lord jesus was not yet come into the world. And it was requisite that the faithful should follow those figures and shadows which were in that time. And albeit God held them in, as little children by appointing such ceremonies: Yet notwithstanding in this behalf he laid the bridle on their necks as men say, & meant not to persuade them to vow, or to occasion them to bind themselves; but left the matter to their own choice and liberty. Nowadays then seeing that we are under the Gospel, where there is no longer any such bondage as was in the time of the law; think we that our Lord taketh any great pleasure of it when men vow, so as they think they be not devout enough, except they vow one thing or other and pass others therein? But our Lord contrariwise had much rather that men should keep themselves unto that which he hath ordained and follow the common rule in which is all our perfection. Moreover let us note, that if any man think to add any thing to the law of God by vowing, he is to be condemned for it, although it have no other evil nor vice in it. For we are forbidden to add any thing unto that which God hath declared unto us. Therefore when we make any vow, it must not be as if we would give God something besides that which he hath required; but it must be to keep us always unto his service. When we tend unto this code, we may say: we belong unto God, and all that he hath given unto us is his still; and it is good reason that we should make an acknowledging of it. In deed we have not any special rule to say: I will offer this thing or I will offer that: God leaveth it in our own choice. But howsoever the world goeth we must attempt nothing beyond that which he hath permitted unto us, and what we know that he requireth of us by his word. If men (I say) be not held with such a bridle, questionless whatsoever we vow is unclean and devilish, and God disaduoweth all and condemneth it. So than it is a point worthy to be observed, when our Lord showeth that he will not lay any great bond or bondage upon his, but leaveth them their choice whether they will vow or no. But yet for all that, his will is that vows should be performed if they be lawful: For he showeth what is required in them. Will we know whether God like of the vow which we make? We must in the first place consider whether it be agreeable unto his will or no; and secondly whether that which we vow be in out power; and thirdly whether that our intent and meaning be upright and ordered by a good rule. If all these things meet together, Gods will is that we should discharge ourselves unto him.  
Now if we consider well of things, we shall find that we have a general vow for our whole life, seeing we are called of God to come and offer ourselves unto him in sacrifice. Therefore if a man know what the end of his calling is, he would certainly be persuaded that he ought to vow himself unto God. For he receiveth us, he intertaineth us, he adopteth us for his children, on this condition that we should serve him in innocency of saving. Seeing he taketh us on such condition, 〈◊〉 one of us must be prepared to offer up himself unto him. Now I grant indeed that we cannot do it except we be sanctified by his holy spirit, and the faithful when they present themselves unto God, do it not in any confidence of their own power, they do it not to attempt any thing of themselves or upon imagination to attain thereby unto any perfectness, but they do it, grounding them selves first of all upon this, that God accepteth of their good will although it be weak and unperfect. And why? Because they have the forgiveness of their sins promised unto 〈◊〉, and this is therein comprised, that God will not impute unto them those things which are faulty in their works. Moreover they 〈◊〉 a promise that good will govern them by his holy spirit. So then hereupon every faithful than must vow himself unto God. And now having so vowed ourselves. L●t us take heed we perform that which we vow. For there is a threat added which we must observe and fear. It shall be impured unto thee for sin (saith God.) Truly if we were all Paynims, that we had never heard so much as one word of the law, or of the Gospel, yet should we not be justified therefore, if we served not our God. For he hath placed us in this world to the intent he might be glorified in us. But as for them which are called of him, and which know that they ought to dedicate themselves wholly unto his obedience; and which have promised to do so they ought to understand that they are doublie bound: and if they break that bond, they are in so much greater fault, and a great way less to be excused. Therefore if we will apply this to our instruction, we must know that the general vow which we have all made unto GOD, is grounded upon our baptism. Seeing that he hath adopted us for children, let us honour him as our father; and seeing he hath choose us unto himself, let us be given indeed unto his service; let all our life be subject unto his obedience, let us (I say) think upon this.  
But now touching particular vows; if a man demand whether it be lawful to make them among Christians, the answer is, that we cannot be too well advised in that behalf. And therefore and less we vow; the better it is always for us. Truly we may not condemn all vows: For seeing GOD hath left them at liberty, we must always remember this; that therefore it is lawful. But howsoever the world go; let us be contented to walk every one in his calling, and let us not use vows, I mean, so as to bind ourselves over much: for we see our own weakness, that when we should walk as God hath commanded us, albeit the way be showed us, yet we serve aside so often, that it is pitiful to behold, and we are constrained to cry out with David: 
Psal. 19.13.  Who knoweth his faults? For why? We never have such wisdom as were requisite, but it befalleth us to wander and to turn aside one way or other, so as we sin many a time without thinking on it. Therefore if it be an hard thing for us to keep ourselves in our accustomed way by reason of the weakness that is in us; what should we mean to charge ourselves yet further with an harder thing, as if we were well able to surmount them all? Ye see therefore how we ought to abstain from all vows, and to content us with this plain simplicity, to say: I see what my God hath commanded me, I must hold myself thereto without stepping any further. But yet notwithstanding, if we have purposed to acknowledge my benefit towards God. l●t us take heed that we perform at. For if the promises which we make unto men must be kept; what shall be said of that when we call upon the name of God, & direct ourselves unto him, and that he be made a party? In few words therefore, let us 〈◊〉 in mind upon this place, that we must be faithful and trusty towards our God, for he is such a one on his part; and will never break his promise: let us not mistrust that we shall be deceived in waiting for any thing from him. And therefore sith he hath called us unto him, and would that we should be bound unto him, let every one of us take heed that we keep ourselves steadfast unto his service, and let us not behave ourselves, as wild horses which are broken lose. And whereas it is declared unto us, that we are redeemed by the blood of our Lord jesus Christ: Let us know that we are no longer our own, but his who hath redeemed us with so dear a price. Therefore let us live and die unto him, endeavouring nothing else, but to yield unto our GOD the obedience which we own unto him, even by nature itself, and that also which we have promised unto him, so that we may purely call upon his holy name and declare by this means that we are his people indeed.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us to feel them more and more, and that feeling them we may be touched with such repentance, as to come and seek the remedy of them in him alone, that is, that he will pardon our faults which are past, until he hath wholly reform us & cloth us with his own righteousness. And so let us say, Almighty GOD and heavenly father, etc.   

On Thursday the thirty. of januarie, 1556. The Cxxxuj. Sermon which is the seventh upon the three and twentieth Chapter, and the first upon the xxiiii.  
24 When thou comest into thy neighbour's vinyeard, thou mayst eat grapes at thy pleasure until thou be satisfied, but thou shalt put none into thy vessel.  
25 When thou comest into thy neighbour's corn, thou mayst pluck the ears with thy hand, but thou shalt not put a sickle into thy Neighbour's corn.  

The four and twentieth Chapter.  
WHen a man taketh a wife and marrieth her, if it come to pass that afterward she find no favour in his eyes, because he hath found some ill favoured blemish in her: he shall write a bill of divorcement, and put it in her hand, and send her out of his house.  
2 And when she is departed out of his house, and being gone her ways doth marry with an other man:  
3 If this other also hate her and write her a letter of divorcement, and put it into her hand, or if his latter man which took her to wife die:  
4 Then her first husband which sent her away, may not take her again to be his wife after that she is defiled; for that is an abomination in the sight of the Lord; and thou shalt not cause the land to sin which the Lord thy God giveth thee to inherit.  
Although Gods will was that every man should possess his own, & ordained that none should do wrong unto any, yet he always so moderated this extremity of due right, as the poor should be relieved by the rich. And this gentleness ought always to hear rule among us, that they which have abundance, albeit they may use it as their own, yet must they not devour all themselves, but bestow part of it on such as are in need: and every man according to his measure and ability, must put to his helping hand to relieve their penury. And that which we have now read tendeth to this purpose. For it is ordained that every man should reap his own Land, and gather in his own grapes, and receive the fruit thereof. God's will is not that things should be set forth to open pray, as if they were made common: but that every man should possess that which he hath, and enjoy it without controlment. And yet he would not that there should be such cruelty as that the poor should not be any whit at all succoured by the rich. And that is the cause why he suffereth them which are hired to gather in the vintage, to eat of the grapes; and them which are hired in harvest work, to glean and to gather with their hand the ears of corn, as it were an hand full: and not to carry away their basket full of grapes, or to carry away the corn by whole sheaves. For that were a kind of theft. When a workman which is hired for the profit of his master, will pilfer away things in such manner unto himself; what upright dealing doth he show therein? Let us note then that where as it is said, he that cometh into the vineyard, may eat of the grapes; he that cometh into a field of corn, may gather of the ears with his hand; it is not meant in general of all comers in, and passers by. For what a thing would it be, if liberty were granted to all passers by, to eat as many grapes as they would? The vintage would be soon gathered in: there should be no need of six weakes labour, every man would make such a speedy dispatch, that there would be nothing left to gather in. But it is here expressly meant of such as are hired. And in deed it was not lawful to enter into an other man's field or vineyard to say: I will go and eat grapes, I will go and fill my belly at an other man's cost, and when I am well filled, I will not pay my shot. For if this had been lawful, it would have bred a barbarous confusion. But our Lord (as I told you) speaketh here of the vintage and harvest. For herein no man sustained any loss. For after that such a law was made, he which had a vinyeard hired men on condition, that they might eat grapes. And if any likewise hired haruest-foke, he knew they might glean, so that they took not every man his reaphooke to cut him a sheaf. For this had been to take tith of the owner of the field, and he should have sown for an other. And therefore there was no reason in such dealing. But when our Lord permitteth a reaper to take an handful of corn, herein there in no extortion, there is no unruly dealing used.  
We see then how in this law the poor & the rich are taught their lesson. For as for the poor, although they see that one hath great abundance of corn, that an other hath great plenty of wine: yet ought they not withstanding to bear their penury patiently, and not to run and scratch for other men's goods, as if they were left at six and seven. Yea and that when men give them such access, they must not repine at him which is wealthy, to pilfer any thing secretly from him. As if a man being hired to sow a ground, have a sack of corn delivered unto him, and he steal a bagful of it: verily he committeth a double theft. It had been better he had cut a purse of filched away some other thing, than so to have deceived one which put him in trust. Again, if the threshers likewise, when a man openeth his barn unto them, convey away an other part: If a servant which is of some house, steal a thing which he found cast aside in a corner: these filchinges are as bad almost as open robberies. For thefts which are committed by such as are household servants, deserve much greater punishment, than those which are committed by strangers. And why? For when a man trusteth one so far as to bring him into his house, into his field, or into any other place where his goods are; he ought to show himself twice or thrice as trusty and faithful as he would do otherwise. And if a man do the contrary, he offendeth grievously both in the sight of GOD and of men. So then let us note, that the poor aught so to behold other men's wealth so, that they be not provoked with any covetous desire to pilfer away, or to steal any thing. For why? Seeing God hath bestowed on them no abundance of wealth, they ought to content themselves with that little which they have, and to know that it is God which hath pointed out to every one his portion in this world, and that he hath not without cause ordained that every man should possess that which he hath gotten, or that which is come unto him by inheritance, or that which hath been given him: in respect whereof his will is that there be a certain order, so as none be deceived of their right. Ye see then how the poor are taught, That they must not be enticed to do that which is evil, although they stand in need of the goods of this world. For it shall not serve them for an excuse before God, if they allege: Why? I saw that that man was nothing under foot, and as for myself I was in extreme need. No: Our Lord will not have men to give themselves the bridle so far, but that every man should keep himself within his bonds.  
Now by the way the richer sort are warned to exercise gentleness, and not to be such holdefastes and so miserable, as to be grieved if the poor be relieved by their goods. As for themselves they live still in abundance, they want nothing, yea they have more than will serve their turn: And therefore they ought at leastwise to use some small gentleness to the poor; according whereunto it is said in an other place, That when a rich man gathered in his harvest, he should not glean afterward; but leave it for the poor people to lease and to gather the scattered ears; 
levit. 23.22  like as if chickens should pick up crumbs, after that a man hath eaten his fill. Ye see then how the rich are taught by this law, so to use their abundance, that they defraud not such as are in need: but seek rather to communicate part of their goods with them: not that they should set out the main heap for him to take which hath need: but that every man should consider his own ability, and although there be no certain law, to say: Thou shalt give so much in alms, yet notwithstanding, all men must know, that they are bound by the word of God, to relieve their neighbours, and to extend their liberality towards them, as far as they are able. Thus ye see in effect what we have to bear in mind upon this place.  
Now if this doctrine were well observed, things would go better than they do. But we see nowadays poor folk given to such craft and malicious wiliness, as would loathe a man to see it: they are become little better than thieves. A man cannot have fields and vineyards in the country abroad, but they are always deceived of some part of them, and that in such wise, as if they were in the Land of their enemies. And why? Because the poor dispense with themselves, and believe that they have some vantage above the rich to pilfer away and to take by stealth, whatsoever they can come by. And what say they? O it is of the goods of GOD which we take. Well then seeing it is Gods, it ought to be accounted holy. Therefore thou robbest GOD when thou pilferest away an other man's goods: thou goest to catch that out of God's hand, which he had kept in store for an other. Again we see what cruelty there is in rich men, how they would feign swallow up the whole world, how nothing can suffice them. And therefore their wealth oftentimes is not blessed of GOD, because it is not in his safeguard, nor kept under his protection. We see how GOD tel●eth us, that we must use such gentleness towards our neighbours, as that every man must employ himself to relieve those which are in need and necessity. If men would do so, doubtless GOD would hold their goods under his protection, and himself would keep them: but because rich men use rather cruelty than bountifulness towards their neighbours, it occasioneth poor men to pilfer away all that they can get: because the rich abuse their goods in such sort, as men see. Nevertheless this is not here written in vain. All aught to follow the lesson and the warning which is here used, to wit, that the poor be somewhat relieved, and that they wrong not the rich, that they rob them not of their goods, and that when they are hired, they so employ themselves and bestow their labour in such wise, that it may be to the profit of the master which payeth them their hire.  
Let us now come unto that which Moses addeth touching divorcements. He saith, That if a man hath married a wife which afterwards displeaseth him for some blemish which she hath, he may cast her off, so that he give her a bill of divorcement. And having so cast her off he may never take her again, if she marry herself again unto an other.  
Now let us note that this bill which the man gave in this case, was to the credit of the wife, and to the discredit of the husband. For it declared thus much: I have married a wife and she displeaseth me. And why? For some blemish which she hath in her body, or for some quality which is in her. The husband then declared hereby that he was a faithless and forsworn man. For why? He took a wife on condition to have her company all the time of his life, and now he casteth her off. See how through his fault, such an holy bond as marriage is broken. Yea but there was some thing amiss in her. Oh, but thyself wouldst gladly be borne withal. And thy wife was committed unto thee on that condition, that she should be a part of thine own person: and thou cuttest thyself as it were in the midst. If thine arm be weak, wilt thou cause it to be cut off at the first chop? If there be any contagious disease which might empoison the whole body, surely thou were better lose one member, than thy whole life. But when a finger is ill fashioned, and a man seethe something, which I know not how, is not so feat as he could wish, must he therefore mangle his body? Verily it were against nature. Even so an husband was not to be excused, when he delivered in this sort such a bill unto his wife. The thing tended nothing to her discredit, but it served rather to show that she was innocent, and that men should know that she was not put away either for adultery, or for any other lewd deed: but only for the waywardness of the husband being a crooked murlie fellow, and such a one as desired to have his lust satisfied. Now it is said in the end, That when the husband hath thus divorced her wife, and she be married unto an other, her first husband may not take her again. For this were an abomination before the Lord. In this law we have first of all to note, that when GOD thus permitted divorcements, it was not to dispense with the thing, to make it lawful: but because he meant not (as touching civil order of government) to exercise any rigour against the jews. For yet for all this, the law of marriage remained in his full force, and (as it hath been above handled) civil order of government is not to prejudice the ten commandments or to change any thing in them. For in the two Tables GOD hath comprised a perfect rule of life, and a certain and infallible rule whereunto we must order ourselves. Now may the rule of civil government change any thing in these ten commandments? No. For ye see how we ought to live. But the rule of civil government is an aid hereto, not to show us any perfection, but to lead us thereto, to the intent that men might be bridled from overflowing their banks too far, and that the wicked which by their good will would not obey, might be forced by constraint.  
Ye see then whereto the rule of civil government serveth. But yet for all that, the law abideth in his full force. Again, in civil order there may well be some expressing of these ten commandments, but that is all, it showeth no perfection. And this is a point which we ought always diligently to note. For we see that as the world is shameless, so many think to be justified if they can allege: What? Men charge me with nothing. O they are petty Angels as they think. And yet howsoever the world go, they fail not to be devils. Nay some wicked varlet will say: What? I am in office, it may well bear me out. Yea as though they which had need to correct their own vices, were justified by punishing of others: and as if this might serve them for a shrouding sheet to cloak their wickedness with all, so as they might say they had offended in nothing. And they which speak thus, under colour that men dissemble their wickedness, or not punish them, nor lead them to the gallows, nor shut them up in dungeons: they take themselves to be innocent men. And what a vile shamelessness is that? But what for that? The thing is as common as the high way. Again if they which come like swine to the supper of our Lord jesus Christ alleged to cover their vices: What? I am received to the supper of the Lord, yea but there are many which come thither which yet are unworthy. It is unpossible to ●urge the Church of God so, but there shall still remain much chaff among the good corn. 
 Now if a man be received to the supper of the Lord, because he could not be condemned before men, 〈◊〉 happily because men use too great patience towards him: may this serve to lessen his wickedness Nay contrary wise he increaseth his sin before God, because he abuseth his name so falsely, and defileth the table which was hallowed for the children of God. And ought they which are to better than dogs and swine; to come nigh it? So then let us learn that the order and rule of government both concerning earthly justice, and also of the church, is not to show what the perfectness is which is required. But we must always return to that try all which is to be made by the law of God.  
And this is it which our Lord jesus Christ hath also declared unto us upon this place, as well in the fift chapter of S. Matthew, as also in the ninteenth. For there he saith expressly: although a man was suffered to divorce his wife, that it was no lawful thing notwithstanding so to do. But is God contrary to himself? No. And herein there is no diversity as I have told you. For in the two tables of the law, God hath comprised whatsoever is required to perfect holiness and righteousness. Ye see then how men ought to govern themselves, and they cannot be deceived. Moreover there is a rule of civil government which serveth somewhat to bridle men, but not to lead them unto perfection: but to provide that all things be not brought to utter confusion among them. For the rule of civil order hath no such regard of perfection, as the law requireth. Yea and God in his law not only forbiddeth us the outward act of wickedness, but even the inward lust and desire thereof, which cannot be punished by magistrates nor earthly judges. For it is not known. God in his law forbiddeth not only the very act of fornication or to lust after another man's wife, and to entice her: but he forbiddeth us also to have any by lusting, although there be no consent, or the will framed thereunto. So that if a man have but a wanton eye, he is already condemned for a fornicator. If there be in a man any hatred, any rancour, any evil will, it is condemned for murder before God. Ye see then how the Law of God is spiritual, & that it requireth such a true & perfect obedience, that all the senses, all the affections, all the thoughts of a man must be agreeable unto the will of God: and we must be so reform, that being rid of all the corruption of our own nature, we may yield ourselves altogether subject unto that which God commandeth us and which he liketh of. Ye see what the righteousness of the law is. But there is no notice of this inward wickedness unto men, it cannot be judged by them men shall not accuse them, men shall not indite them for it, there are no witnesses in this behalf but the guilty conscience of him which sinneth, which shall prick him and reprove him sufficiently. And this is as much as all the rest: nay this is all in all, when a man is thus convicted in himself. We see then how civil order and rule of government is diverse indeed from the law of God, but yet for all that, there is no contrariety. And therefore this is no excuse for a man to bring; nay rather it is an absurd thing for a man to say: What? God punished not divorcements, it folloeth then that he gave his consent they should so be done. No: the thing fareth otherwise. For marriage must hold always in his full force, both as touching the law of nature, and as touching the will of God, who ordained it, and declared that it ought to remain inviolable. But yet for all that, divorcement is permitted: I mean as touching common order, which is but to bridle men here below, and not to reform them as the children of God ought to be, which are governed by his holy spirit. Ye see then as touching the first point, that albeit God punished not those divorcements which were made without any reasonable and lawful cause, yet notwithstanding he always condemned this unfaithfulness, and meant that marriage should remain always inviolable.  
And so we are warned by this example, not to sleep in our sins. Although men reprehend us not, although we come not in place of justice to yield account of our doings: yet let us not think that we have escaped the hand of God. For we shall have another reckoning, & a more straitter to make before him. When we shall be summoned to his seat, we shall not be tried guilty by the verdict of men; but the books of register shall be opened, 
Dan. 7.10. 1. Cor. 4.5.  as it is said in Daniel, and the secrets of our hearts (as S. Paul saith) shall then be bewrayed, all shall be laid forth before us. So then let us learn to have always an eye unto this judgement of God let us learn to sift ourselves according unto his law, when we would know whether our life be well ordered or no: and let us not be abused with that which men think or judge of us. In deed we must obey common order, but this is not all: it is but one part. If a man be a transgressor of civil laws, and so become punishable before earthly judges, he deserveth double punishment at the hand of God. For first there is an evil thought, secondly there is a wicked act, and for the third there is an offence and evil example given. Behold three wicked things in him which is punishable by the civil Laws. For first he hath offended God in his heart, because there is the root of evil, and again he hath done and committed the act itself for the second, and for the third there is given a public offence. Those therefore which offend against the laws, are grievous transgressors against God. But although we walk in such sort, as men can find nothing wherefore to blame us, yet we are not quited as guiltless for all that, except every one of us entering into himself have there the witness of his own conscience, that he hath walked sound and uprightly, and find that as he hath committed no evil, so he hath had no will thereto, yea and that he was in no sort provoked unto it. And albeit a man have withstood his wicked concupiscences and lusts: Yet nevertheless he must always condemn himself before GOD, and confess with humility that he should be culpable, except God used mercy towards him. For it is not alonely said: Thou shalt not commit adultery, nor theft, nor murder, but: Thou shalt have no wicked desire. Now this surmounteth all the abilities which are in us. It followeth then, that we have no other remedy, but to humble ourselves before GOD, and although he grant us grace to fight against our wicked affections, yet to confess that they proceed from the weakness of our own nature, and that it is through his goodness that we are absolved, and not through our own merits. Thus ye see what is to be borne in mind touching this point.  
But now let us treat of the matter of divorcement. As touching civil order, a man was permitted to put away his wife, but so, as he gave her a bill for a witness of her honesty, to the intent that the wife through the cruelty or waywardness of her husband, might not be defamed: but that men should be given to understand, that she for her part ordered herself honestly, and that she was not put away for any fault of hers. Ye see what is to be noted in respect of civil order. Now if a man demand whether such manner of divorcements be nowadays permitted? Let us consider of that which our Lord jesus Christ sayeth concerning this matter. Was it not forbidden you (sayeth he, 
Matt. 19.8. ) because of the hardness of your hearts? Now than although such a permission were granted unto the jews, yet notwithstanding, the like is not given us nowadays. For the having of more wives than one was permitted them likewise, as we have seen heretofore, because it was not punished: and should we therefore look nowadays to have the like liberty in that behalf? No. For we see that because God hath revealed his will more fully unto us, than unto the jews, it is good reason that we have a straiter bridle than they had: yea and the liberty which is given unto us, aught to bind us so much the more in this behalf, than were the jews. For as concerning ceremonies, and other such like things, the jews were under as strait bondage as none might be greater. They were loaden with such a burden, as made them to bend and to sigh under it. And for this cause it is said, that the law bringeth nought else but fear. 
Rom. ●. ●5●  Now we are freed from this so heavy yoke. I mean in respect of the ceremonies; but as for the rest, we are a great deal more bound to walk according unto the will of our GOD. So that all these divorcements and this having of more wives than one, ought nowadays to be abhorred among Christians, although among the jews there was liberty granted for these things, and they remained unpunished. Let this be noted touching the rule of civil order.  
But the principal point is for us to understand what is lawful for us, and from thence every one may gather what his office and duty is towards his wife. And the wives also are to be exhorted to discharged themselves the more faithfully towards their husbands, when they shall know upon what condition they are joined together. Now as touching the husbands, 
Matt. 〈…〉  our Lord jesus Christ sayeth, that if any man forsake his wife, except it be for fornication, he is an adulterer, and he maketh his wife an adulteress also: he excepteth forcation. Now when he sayeth that the man is an adulterer, it is because he hath broken wedlock. For if he separate himself from his wife although he play not the adulterer otherwise, yet seeing he hath falsified the faith which he once plighted, he is convicted of adultery. The reason is, because it is the law of marriage that when a man joineth himself unto a wife, he taketh her for his companion to live & to die withal. If the nature of wedlock be such that the man and the wife be contracted together to the end to live & to die together, & that the man should be the head, & the woman the body: the man hath now but the half part of his own person, and can no more separate himself from his wife, than cut himself into two pieces. And that were (as I told you) against nature. Now he maketh his wife also an adulteress: for although the wife have liberty to take unto her a new party according unto civil order, yet as touching God, she ought to take no other, but to remain a widow. For if she go and marry herself again, she is an adulteress: 
1. Cor. 7. ●●  and that is the cause why S. Paul also saith expres●e: that if a woman be separated from her husband, not for adultery (for he meaneth not so:) but because the husband cannot brook his wife, she shall remain a widow, or reconcile herself (saith he) unto her husband. Ye see what the remedy is which Saint Paul giveth. And it is no new remedy which appertaineth to Christians as touching conscience: it hath ever been. For S. Paul addeth nothing unto the law of God, nor to that rule which is common unto all the children of God. But although the jews had that custom because of the hardness of their hearts; yet nevertheless if a woman be put away from her husband, she ought rather to remain a widow, or to reconcile herself unto her husband, than to marry again. For otherwise she faileth not to be defiled, as we see by this place. And that were an abomination before GOD. And if she had patiently waited to enter into favour, and to he coupled again to her first husband, she had not been an adulteress. Now as touching the man, he committeth double adultery by divorcing his wife in this order. For, for his own part, seeing he hath broken wedlock he is an adulterer: and again he casteth off his wife as if he would put her into the stews, he maketh her an harlot by giving of her leave to take a new make: for that is against GOD'S institution, it is against the order of marriage which ought to be kept without any gainsaying.  
Now hereby we are taught, that men ought to bear with their Wives; and although they have some vices and some stains in them, notwithstanding when they seek to correct them, they ought to use all gentleness. For why? It is not enough for a man to keep his wife in his house and say: Well, I cannot drive thee out, tarry here therefore, and in the mean time he groin at her, he spurn her, he beareth her, he vexeth her, and he vouchsafeth not to do the office and duty of an husband towards her. If a man keep his wife by him in such order, it were much better he were divorced from her, and that she lived in peace in some little corner or other, where she should not so languish and pine away in sorrow all the days of her life. And we see in what sort our Lord speaketh hereof by his Prophet Malachi, when he treateth of the matter of having more wives than one. 
 If thy wife please thee not, put her away rather, than join thyself with many. Not that he gave a man leave to put away his wife, but he sayeth it were better for a man to put away his wife, than to keep her so, with grief and sorrow. And he maketh a comparison betwixt two evils, of which a man ought to shun the worst. Ye shall have some man keep his poor wife, but it shall be for no other end but to brawl with her, and to molest and vex her with all the disquietinges in the world. Now there is no reason to the contrary, but that a poor creature should at the least have peace and quietness. So then (as I have told you) let this place of the Prophet serve to show us whereunto we are bound, that is, that a man put not away his wife by divorcing of her. But when we are commanded every man to keep his wife (except it be for adultery) it is all one as if it were said, that a man must be gentle towards his wife; and love her as his own flesh▪ as Saint Paul warneth us in another place in the fifth to the Ephesians: and if there be vices in her, he must bear with them in such sort, as there may be peace and concord maintained in the household. If men understood that they are such debtor unto their wives, that is to say, that marriage requireth a peaceable kind of life between man and wife, so as if there be any thing amiss, yet they ought not to be over froward therefore, but quiet and patiented: we should see an other manner of blessing in all houses and families than we do now see. But nowadays the most part of husbands and wives are like Dogs and Cats. For they have no such regard of their duty▪ that if a man be vexed of his wife, he will call upon God and desire his holy spirit to repress his affections, but he falleth rather into worse and worse. If a man espy any spot of wickedness, he defieth his wife by and by thereupon, and casteth her off. The Devil is a stickler between both, and like a wily Pie in this behalf, he knoweth well enough how to find occasions and means to sever that asunder, which God hath coupled together: but nevertheless we see what a lesson is given us by our Lord jesus Christ, to wit, that because the husband is not at liberty to put away his wife for any cause, but for fornication; he must moderate himself. And that albeit his wife be not altogether perfect, but have her infirmities, yet he must seek to amend them by gentleness. and howsoever he far, he must take heed that he show himself gentle, and nourish peace and concord with his wife.  
And heereuppon let women on their part bethink themselves to acknowledge the favour which GOD showeth them, and to magnify him for it. Seeing GOD hath vouchsafed them such honour, as to join them to their husbands who are their heads, let them not perk up above them: but let them enforce themselves so much the more to take pains in the things which are appointed them to serve their husbands in▪ and let them have this consideration to say: behold the husband is as it were the head of mankind, and women are as it were the body. Now sith God hath joined me unto an husband to be his aid and companion. I must endeavour to please my husband in such wise, that he have no cause to be grieved by me. He is to bear with me as God hath commanded him: and seeing God hath such a care of me, ought I not to have the more heedful eye to govern myself so, as I be not a torment and vexation unto my husband? And if there be in me any evil quality, let me be the first myself to correct it, and to fight so against it, that I be not forced and constrained otherwise to reform myself: but let me of my own goodwill seek to please my husband, that there may be peace and quietness among us, and not brawling & fight as it were between devils. Ye see in what sort every man ought to have an eye unto his duty when our GOD speaketh of the pure conjunction which ought to be in marriage, & showeth that as touching men, it is by no means to be broken.  
But now let us pass farther in this matter, pursuing that which our Lord jesus Christ saith when he was asked: 
Matt. 19.8.  And why then did Moses permit that bill of divorcement? He did it saith he because of the hardness of your hearts: but it was not so in the beginning. This is rehearsed in the nineteenth Chapter of saint Matthew. Now note for one point that our Lord upbraideth the jews with the hardness of their hearts: and that is to the intent we should learn to condemn ourselves, if civil order be not so perfect among us as it ought to be. When we see that the Church of God may be found faulty in many things, when we are not reform according to the order and practise of the Apostles, when we keep not that pureness which was in the primative Church, when we see how we offend in these points, let every one of us sigh for sorrow, and examining ourselves say: Alas we ought to have this thing, we ought to have that, but we are far from having of them. We see what order hath been heretofore. First as touching the alms of the Church, there were Deacons in that behalf. We see how liberal every man showed himself, so as there was no necessity: there was but one mind and one affection, so as the faithful were but one. We see also touching the supper of our Lord jesus Christ, that it was administered in such wise, that if there were any man of a lose and dissolute life he was put from it. And excommunication was of an other force than it is, & men used it after an other fashion than they do nowadays. And likewise as touching Baptism, it was ministered with such reverence, that every man was attentive unto it, the congregation was assembled together, as if one were to receive an holy freedomship, as in very deed it is. But among us none of these things ere so, as they should be. After the state of civil government, faults are not half punished therein. And if there be any punishments, they are but plays and pastimes as a man may say. What ought we to call to mind hereupon, when we see that both generally and particularly, things are not so well ordered as they ought to be? Surely every man ought to consider and to say: alas it is because of the hardness of our hearts, that we can have no such order as aught to be among the children of God, that things are so wasted, and that no remedy can be had in this behalf. What is the cause hereof? To whom must the fault hereof be imputed? To all of us. For we have an hard heart. Whereas if we were so pliable to be taught, as that we could suffer ourselves to be governed according to that which God commandeth us, Laws should be better observed, Magistrates should not be so hindered, nor find it such an hardness to do their duty: we should see especially the Church of God (wherein now many shameful things are,) better ordered. And therefore in stead of this, that hypocrites cloak themselves with this shrouding sheet to say: What? Men find no fault with me, and do any think that I am culpable before God? In place of this (say I) let us learn to confess, that ourselves are the cause why things are not so well ordered as they should be, it proceedeth from the hardness of our heart, which can be made pliable by no means.  
Now we must farther note how our Lord jesus Christ leadeth us to the first institution of GOD, to show what is the true nature and condition of marriage. It was not so (sayeth he) in the beginning. Hereby he declareth that as GOD created man and woman and was himself the author of marriage, so he delivered a Law wherein nothing must be changed: and as soon as men serve from it, what excuse soever they take, what colour soever they have as touching men, yet fail they not to forge a thing contrary unto the institution of GOD, which ought to suffice us. And therefore if husbands and wives will discharge themselves of their duty, they must look farther than that which is before their eyes. For things are too confusedly disordered in this world. Therefore if men hang altogether upon examples, every man will draw his neighbour unto utter destruction. But let them have an eye unto that which GOD hath ordained. 
Gen. 2. 1●.  He said: It is not good for man to be alone, let us make him an help like unto himself. Seeing it is so, let us note that all those which are called unto marriage, that is to say, such as are not privileged to be without it, and which feel that God hath not given them the gift of continen●● to abstain from marriage; let all those 〈◊〉, that of a truth GOD calleth them an● 〈◊〉 it were, leadeth them by the hand v●●o this estate. And if they be well persuaded of this, doubtless they will go with a frank and free goodwill; every husband will endeavour to discharge himself of his duty with all diligence, when he shall know how he is bound, not only unto his wife, but also unto GOD. The wife also on her part will consider, that seeing she ought to be an aid unto her husband, she must not be as a devil to hinder and to trouble him. For that were a perverting of the order of nature. But she will thus bethink herself: Behold, GOD with his own holy mouth pronounced, when he spoke of creating the woman: Let us make an help for man. He said not, Let us make a woman for him; but an help. Now seeing that the woman ought to be an help and aid unto her husband, it is great reason that she employ herself to do her duty therein: yea and that of a frank and free goodwill; knowing that it is not unto her husband that she is bound but unto God who ordained such a conjunction in the beginning. Thus ye see what we have to observe.  
And again note we that when it is said, That a man shall forsake father and mother and cleave unto his wife; 
Gen. 〈…〉  it is to magnify so much the more that holy bond which was ordained by GOD. For can a man renounce his father and mother? Doubtless no. Now much less may he renounce his wife. If it be not lawful for a child to renounce his father and mother, an husband shall be less to be excused for separating himself from his wife. For why? God hath so pronounced that albeit a child be specially bound to his father and mother: yet there is a straighter bond of the husband towards the wife. Therefore if an husband bethink himself of this, he shall not be so easily tempted to forsake his wife, as a child to exempt himself from the subjection of his father. And the wife likewise on her part shall know to say: behold my husband is my head, he hath authority over me, & God hath bound me to him, and shall I then separate myself from, either through an heady will, or affection, or through some other frowardness? Ye see how a wife shall be kept in the obedience of her husband when she shall think thus: seeing God hath allotted unto me such a condition that I must be subject to my husband, I must not hoist up my head like a wild hind and shake off the yoke. For I shall not disobey a mortal man, I shall not offend him 〈◊〉 in as much as I break the faith wherein I promised to be subject and obedient unto him, and do altogether the clean contrary: but I shall offend him which hath put me in subjection under him, to wit God, who gave me into the hands of my husband, and will that I be more subject unto him than unto father and mother. Ye see how ●●is beginning ought to be as a bridle to hold ●s back, that we presume not to change any 〈◊〉 in the institution and order of God. And secondly let us extend this unto all other things: knowing that the Law of God is not as man's law is. If there be an old law, it may be forgotten and buried, men will not think on it, and a man shall not be condemned for having transgressed such a law. If a man say it was three hundred years since it was published, there is no remembrance of it now: if a man offend against it, it skills not, the law is no longer in force. But the matter is otherwise in the law of God. For we can make no prescription of time against him, we cannot lie and sape ourselves in our vices, and say: I have not been warned, I remember the law of God no longer, the world transgresseth beyond all measure against it: men make but a game of it: we may not (I say) cover our faults with any of these excuses: for they are vain and of no value. But we cannot handle this whole matter at this time: we will keep it in store therefore for to morrow, with that exception of fornication.  
Now let us kneel down in the presence of our good God, with acknowledgement of our faults, praying him to make us feel them better, yea in such sort, that being cast down in ourselves, we may lament and be sorry that we have so greatly offended him. And seeing it hath pleased him to remedy our faults, and to declare unto us that they are forgiven in the name, and by the mean of our Lord jesus Christ, pray we him, that he will likewise hereafter give us the grace by the power of his holy spirit, to overcome all the temptations against which we are daily to fight, until he hath given us victory in all our conflicts, when he shall have withdrawn us to himself, to make us partakers of his glory in the kingdom of heaven. That it will please him to grant this grace not only unto us but also unto all peoples and nations of the earth, etc.    

On Friday the last of januarie, 1556. The Cxxxvij. Sermon, which is the second upon the four and twentieth Chapter.  
1.2.3.4 When a man taketh a wife, etc.  
5 When a man taketh a new wife, he shall not go to war, neither shall he be charged with any business, but shallbe free at home one year, and rejoice with his wife which he hath taken.  
6 No man shall take the neither nor the upper millstone for a pledge: for this gage is his living.  
I Have declared already at large, how men ought to live in agreement with their wives, and how the bond of marriage is such as cannot be broken. It remaineth now, that we come to the exception which our Lord jesus Christ maketh; to wit, 
Matt. 19.9.  that for the cause of adultery, it shall be lawful for a man to put away his wife. The reason is, for that the man on his part breaketh not the faith which he plighted, but the wife having played the harlot doth as much as in her is, undo the marriage altogether, and so defileth it▪ as there remaineth no longer any holiness in it. For on what other condition is the husband joined unto the wife, but that they should live chastened one with another? But the party which committeth adultery, breaketh this condition, and therefore the bond of marriage is then untied. So than if a man knowing his wife to be a whore, and having likewise proved her such a one, for sake her: he violateth not the institution of God, neither transgresseth he this law▪ They shall be two in one flesh: 
Matt. 19.5  but he is quit, and set free, because the wife hath swerved aside from the order of God and of nature. Let us therefore note well, that when our Lord jesus Christ alloweth the divorcement which is made for the cause of adultery, it is not to grant a man leave to change any thing in the institution of God. For it must ever hold true, That man may in no wise sunder those whom God hath joined together. But because the woman hath broken the condition of marriage, the husband is freed from it. The thing then which we have to bear in mind is that the exception which we here have rehearsed, serveth not in any way to lessen the force of the law of God. That conjunction which God hath ordained must always remain firm and steadfast. But she that playeth the harlot, is no longer a wife, she is no longer to be taken & deemed for such a one. Now if a man demand on the other side, whether the woman for her part hath like liberty, we hear what Saint Paul saith, that like as the husband is not master of his own body, 
1. Cor. 7.4.  no more also is the wife of hers. Ye see what an equality of like right the holy ghost setteth down: that like as the woman when she is married, is not mistress of her own body, so on the contrary side a man after that he hath plighted his faith to his wife is bound in such wise, that if he abandon himself otherwise unto lust, his fault is alike with the adultery which the wife committeth. So than if we will hold ourselves unto that which God hath commanded, we see that the rule is most evident and clear, namely, that the man must not only content himself with the wife which he hath taken, that is to say, he must not only keep her for a companion, but also bear with her: because that marriage importeth a true and perfect union of two persons, and that as hearty as any may be. Which union is not possible to be maintained, except the husband do bear with his wife & with those frailties which are in her: & the wife also for her part endeavour to please her husband, & to be obedient unto him. This we see (I say) on the one side: & again we see that if the wife be so lose in life, as to give over herself to fornication, she breaketh wedlock, whereby she doth as it were war with God, perverting all honesty, which ought to be holy & inviolable. Now if when the woman offendeth so on her part, the husband likewise step a side in his duty, and overshoot himself so far as to break the faith which he hath plighted unto his wife; he is condemned of God. For why? The bond (as I told you) which passeth betwixt them, is mutual and of like force touching them both.  
And in this case there is no doubt, but that a man may marry a gain, if he in this sort put away his wife because of adultery: and men show an over gross abuse when they weigh not the words of our Lord jesus Christ: 
Matt. 19.9.  That if a man forsake his wife, except it be for adultery, & marry an other, he is an adulterer, & that he causeth her whom he hath forsaken to commit adultery also. Now when Christ excepteth the cause of adultery, it is to set the man in that case at free choice & liberty to marry again. For what a thing were it to bar a man from a new match; if he have observed his promise faithfully, & lived in the fear of God, and not been unfaithful towards his wife? If he be constrained to put her away, must he be punished for the offence of an other? What reason were in that? Should he not have open wrong done him? Especially considering that our Lord jesus Christ in that text addeth, 
Matt. 19.11. 1. Cor. 7. ●●.  That all have not the gift of continency, and that such as have not received it, have the remedy of marriage, and that they ought to use it. When our Lord jesus Christ pronounceth this, think we that his meaning was that the poor wretched man, who hath lived blameless with an harlot, should be left in despair? Nay; if he see filthiness in his house, he must, whether he will yea or no, cast forth such uncleanness, except he will infect himself therewith and be accounted a party in such wickedness. Now if a man discharge his duty in this behalf, think we that God barreth him of all right, and that he leaveth him in such trouble and anguish, as he may not know where to become, but must remain unprovided of all remedy? It was therefore an over gross folly in men not to know that our Lord jesus Christ leaveth a man in free liberty to marry again, when his make hath violated the faith of marriage. As much is to be said in the behalf of the woman, seeing the right in this case is equal and mutual, as I have showed afore. And so ye see what we have at this day to observe: namely, that every man ought to consider, that the vocation which he hath of God, is such a yoke as he may not seek to shake off. For it is the chief and principal service which we can render unto God all our whole life-time, to have an eye unto that which he requireth of us: and when he hath set us in some estate and calling; to do that which belongeth unto our duty: and that every one yield himself obedient in all humbleness, to say: hath God called me unto this end? I must frame myself thereunto without any reply or gainsaying. Therefore when we be of a mild and gentle disposition, submitting ourselves unto the will of our God; therein (say I) consisteth the principal service which he liketh and desireth. And without this all our virtues are nought else in his sight but dung and filthiness. Now seeing it is so, let us consider, as touching marriage, what the calling of God is, and what manner of Law, or what yoke he layeth on the neck of man: to wit, that he live quietly with his wife, bearing with those infirmities which are in her, & be a companion to live and to die with her: and that the wife likewise submit herself with all humbleness unto her husband, so as they nourish and maintain peace one with the other. Thus ye see how God may be honoured and how his grace also and his blessing may dwell and abide in a family. And if a woman be so wicked as to prostitute herself, the husband according unto the will of God, may not only put her away, but is in perfect and full liberty to leave her, and to marry himself unto another. As for the woman, there is in deed another respect touching her than for the man. For the wife shall not be so dishonoured by the adultery of her husband, nor be put to so great shame, as the husband shall be by the wives. But yet if the husband be an whoremonger, and wasteth his goods and substance upon harlots, so as his wife is shut out of doors, or be kept in with all manner of cruelty like a wretched slave; if this mischief hold on still: then to leave a wretched woman in such bondage, were against all reason and right: especially considering that which was yesterday alleged out of the Prophet Malachi, 
〈…〉 16.  That it were better that a man should put away his wife, than to have more than one. And what shall be said then in this case, when a man shall keep an ordinary stews, and that no man is able to correct this vice of his: is not the wife then set at greater liberty? This is the thing which we have to bear in mind upon this place.  
Now sith our Lords will is that marriage should be so indissoluble and inviolable, yea, and that through the virtue of this sentence which our Lord hath pronounced with his own mouth, 
 That there shall be two in one flesh: let us note that it is much greater reason that the spiritual union which we have with our Lord jesus Christ, aught to be diligently kept and maintained: For his will is to contract marriage with us, and daily he doth so, or at leastwise ratifyeth it by the preaching of the Gospel. And on what condition is it? It is (as Saint Paul sayeth) to the end we should be as chaste women, not turning our minds aside unto false doctrines. For he compareth all errors and all corruptions of the pure simplicity of faith, to fornications. As if a wife hearken unto a bawd, behold she is already won, and beginneth forthwith to break the faith of Marriage. Even so is it with us, if we abide not in the obedience of our Lord jesus Christ, holding ourselves wholly unto his doctrine, we are like unto advowtrous women. And therefore sith that GOD hath joined us unto his only son, and that our whole felicity and glory consisteth therein, let us learn not to decline from it in any manner of wise.  
Now it is said, That the man which shall have so put away his Wife, shall not, (if she marry otherwise) ever take her again, because she is already defiled. Hereby GOD meant for to show that albeit he did not punish such divorcements as were made without any good ground; yet he leaveth not to condemn them: for there was herein a remedy, that a man being grieved with his wife, might in continuance of time being better advised take her again: and if the wife were married again, because he had set her forth unto fornication, and because that (as much as in him lay) he had broken all order of nature, he might not take her again. Now in that God ordained such punishment, although he permitted divorcements, I mean as in respect of humane policy: it showed sufficiently that he allowed not of them. And so the jews excused themselves but in vain, as if they had put away their wives by the authority of the Law. For this text sufficiently declareth, that this manner of putting of them away was wicked, and that it could bring nothing else but all manner of evil and mischief; yea and farther, that it was not possible for the man to amend the fault which he had committed, after that the wife had taken a new husband. When the Law declareth thus much, is it not a condemning of the jews? How can this serve them for a shrouding sheer to say: The law permitted us this thing, our Lord would not punish such a sin by any earthly judgement? Yea but for all this, hath he declared that he alloweth of it? Hath he said that such a fact is lawful? Nay but all the contrary. For the things which of themselves are good have always a good end and issue, but when there followeth any wretched mishap in any thing, especially such a one as can be by no means recovered, it is a sign that the thing displeaseth God So then let us diligently note that God meant in this place to discover the reason of his counsel, why he punished not divorcements. In effect he meant to give the jews to understand that it was for the hardness of their heart (as our Lord jesus Christ thereof speaketh) 
Matt. 19.8.  and that they must needs be convicted to acknowledge that the cause why God established no perfectness of civil government among them was, for that they were not capable of it. But they considered little of this. Nay they bore themselves in hand rather that all things were lawful for them, seeing they were not punished by earthly judgement, and they thought that by this means they were also previledged from the judgement of God.  
Hereby we be warned of that which was more fully handled yesterday, to wit, not to run at rovers, but to make a perfect trial of those things which we take in hand, by having our eye always on the Law wherein our Lord hath comprised the effect and abridgement of his will, & that is also the true touchstone whereby we ought to try all our words, yea and all our thoughts. Seeing it is so, let us return thither, & although we be not punished by men, yet let us not cease to mislike of our values for our vices, knowing that they must elsewhere be accounted for, albeit GOD hath spared us in this life. And yet there are now and then some by punishments laid on us in that respect, insomuch that although God call us not solemnly unto the bar, ne frame an indictment precisely against us: yet nevertheless he useth some kind of chastisement, to admonish us of our faults, as we see that this having of many wives was not punished, & yet our Lord ceased not to show that it was a detestable thing in his sight, as whereby the order of marriage was broken and violated. Let us therefore consider of all the corrections which GOD sendeth, to the intent we may prevent his anger, and not abuse his patience although he for a long time beareth with us.  
Briefly, let us take heed that we attempt not any thing against the rule which is given unto us: let us always return back unto this point; 
Matt. 19.8.  It was not so in the beginning: For if we allege custom, it shall not serve to exempt us from condemnation: if we say: it hath been in use this long time, we have an infinite number of examples for it: all this shall little avail us. For why? This one only word shall cut off all such excuses, where it is said, that, what GOD hath once established; it must be always observed, although men be changeable, although they be rebellious, and so through their venterousnesse, and their rashness, make a confusion of all things, and enterprise whatsoever their lust fancieth, and thereupon carry themselves headlong into all wickedness, yea and one follow an other; all this shall be nothing before God, but a more grievous condemnation to aggravate, and to increase the heinousness of their wickedness. And why so? For it ought to suffice us that god hath declared unto us his will which cannot vary, and from the which also it is not lawful for us to serve. Now moreover let us note well that which God addeth: Lest they should make the Land to sin which he had given the jews to inherit. Moses hath heretofore used the self same manner of speaking: but seeing it is in this place rehearsed, we ought to call to mind that which hath been already above declared: that is to wit, that if a vice reign, and men still let it slip: they make the whole land to sin, that it is to provoke the anger of God & to nourish it, & that all are made guilty thereof. God saith not, that he which shall so take his wife again shall sin before God and not abide unpunished; & that the woman likewise committeth abomination: but he saith, The Land shall sin. And how the land? It may chance that there shall not be past a three or four divorcements, and yet that there may be a million of people in the land: and why shall the fault be so far & so largely extended? It seemeth that none besides him which maketh the divorce, aught to be accused. But God knoweth well how he ought to judge. And it is not for us to teach him his lesson. Let us therefore hold us unto this decree of his which he hath here pronounced: & let us know that the whole land is defiled, when sins reign therein, without any bridle, and the cause is manifest. For there justice cannot be without blame, where is no bridle of restraint. Where men have not this consideration to say: Behold God is offended, this is a detestable thing, but are altogether careless of it; there justice is idle. And so forasmuch as the magistrates execute not their office faithfully, ye see how the sin becometh public, and so the whole people is as it were consenting unto it. And moreover, when wickedness is so permitted, every man is of opinion that all things are lawful: for of custom men always make a law. And a man's eye may be witness, how on the one side men put away all shame, & on the other side stand in no fear. And doubtless the fear we have of punishment, & the shame which we have of doing evil, are two bridles to restrain us. When these two things are laid aside, so that men set brazen faces on the matter, & take leave to do what they list; there is no remedy but that all mischief must proceed thereof when sins have so full scope. And that is the cause why S. Paul upbraideth the whole Church of Corinth, with the incest which was committed, 
1. Cor. 5. ●.  although one man alone had taken to wife his mother in law. Ye boast yourselves (saith he,) but what a shame is it that you nourish such villainy & filthiness among you? So then let us wisely consider, that as often as the scripture speaketh in this wise, it is to admonish us both publicly & particularly of our duty: th● first of all such as have public charge, dissemble not the wickedness which is committed, but seek to correct it; that the Pastors which have the charge of teaching, do open their mouths wide with all liberty, and that when they see that mischief increaseth and i● augmented, they cry out at it, condemn it, & reprove, & repress it as much as lieth in them; that so much the more severe punishment be used in the Church: that the magistrates who have the sword in their hand take heed, that they employ themselves to do for their part what God hath commanded them; & beside, that every man privately & particularly enforce himself by exhortations & admonitions to purge his house from all filthiness, & to eschew & avoid all wicked company: that we may at the leastwise show that the wickedness displeaseth us, & that we will not at any hand be partakers thereof, 
Ephes. 5.11.  following that which S. Paul saith, That by not consenting unto the works of darkness, we must reprove them. Behold (I say) what the thing is whereof we are admonished, when God declareth that the land is guilty of sin, if an offence remain unpunished. And if we be not able to remedy the mischief thereof, let us bewail ourselves, knowing that if God would deal rigorously with us, we were worthy to be plunged forthwith into the deepest dungeon of hell. As for example, if blasphemies & fornications, & other unruly behaviours, lewd & wicked practices, wrongful dealings, deceits & cruelties reign in any place, & there be no end of them; let us know that when God giveth Satan such liberty, as to continued such an outrageous disorder in all things, it is a sign that he is angry with us, & that we want his kingdom. Knowing this let us be sorry, & walk in the greater heedfulness, praying him to use mercy towards us, and with fatherly gentleness to correct that wickedness of ours whereby we deserved to be razed and rooted out of the land of the living, even out of hand, if God would deal with us according unto our offences. Ye see in effect what we have to bear in mind concerning this place.  
And now Moses addeth two Laws; whereof the one tendeth to the favouring of such as are new married: and the other serveth to bar them which lend money, from being over cruel, and from being so greedy in taking of pawns and gauges, as to destroy their neighbours, and to take from them the means whereby they might live. Ye see in effect what the two points be, which are contained here. Now as touching the first, there is no doubt, but Moses had an eye therein unto the common profit of all. For at the first sight a man might find it strange what the cause should be why he dispensed thus with new married folks, that they should keep themselves at home, that they should not be compelled to go unto war, that they should have none of those charges laid upon them which might turn them from their family: For to what end and purpose was this, but that God in commanding such an order by his servant Moses, had an eye unto that which might follow by the contrary? For when a man taketh a wife it is good and requisite that he form & fashion her, that is to say, that he teach and accustom her so to live as they may agree both together all the time of their life. Now if a man take a woman to wife, and at the end of three days leave her while the wife knoweth not yet the manners and conditions of her husband, and while the husband likewise is unacquainted with the disposition of his wife it may be a cause that they shall not agree together all their life long. And again we know what young householders are, until they be by longer time enured to know by use and experience, how to set their household in order. Now if a man be led away the first day, and forsake his wife; the young woman not knowing what belongeth to the ordering of an house, and remaining alone may fall into many inconveniences. And though there were none other than this which we have alleged; yet were it enough and too much, namely that the husband returning after some time shall be as one utterly unacquainted with his wife, and the wife in like sort shall be as strange to him, which thing might be an occasion that they should never agree one with another. God then had respect unto this: And therefore let us not imagine that this Law was made for pleasures sake, to say that a man should sport himself with his wife which he hath taken. I grant that Moses useth this word: but that is because he would therein comprise all the profit which cometh by this means of the husbands joining and uniting of himself unto his wife, whereby there groweth a conformity of manners between them, so as the one is well known to the other, and they are brought to this point that they can bear each with other: but yet nevertheless God hath in this place an eye unto the common profit and welfare of all.  
Now it is very true that this law respecteth in such sort the policy and rule of government among the Israelites, that we are not bound thereunto: but yet for all that (as I have declared afore) we must gather some doctrine from that which God had ordained for the people of old time. We must ever have an eye unto the end which God aimeth at, and from thence gather the substance of the law which appertaineth unto us, and is belonging as common unto us together with the jews. Now in effect it is here declared unto us, that men ought to avoid all occasions which serve to estranging of them from their wives, & to the disordering of their house. We are already of ourselves over frail & weak, & though no farther occasion be offered, we see how many serve aside from their duties, & are so ticklish that they cannot hold themselves quiet & still in their vocation. But now if there be some other temptation & that men wander wilfully & trust to their own constancy, & presume upon marvelous things in themselves, & in the mean time keep not themselves under the bridle of God: what other thing may fall out in the end, but extreme confusion? Let us therefore learn not to tempt God through over great boldness and presumption: but let every one take heed he hold himself within his bounds, to the end he may be the more enabled to discharge himself of his duty. For even when we would use all the means we can possibly to do that well which God hath ordained, yet our flesh hath always such hot boilings, that we are oftentimes as headstrong horses which are broken lose. We have need therefore to be held back by divers & sundry means. And therefore let us look unto ourselves as our Lord warneth us. And again on the other side we have also to bear in mind that which Saint Paul declareth in the seventh of the first to the Corinthians, to wit, that they which are married are entangled in many cares, the which according unto rigour might be imputed for sin, except God did use such gentleness towards us, yea, and that such fatherly gentleness, as to wink at our faults: & this aught to be well considered. For when a man entereth into marriage, if he think upon the multitude of troubles & incommodities which it hath, it will breed such a fear in him, that he will wish to withdraw himself far from it. And beside that, the devil hath endeavoured as much as is possible, to diffame marriage, to the intent men should so become as brute beasts, in defiling themselves with fornication; yea & that under colour of avoiding that bondage which in respect of marriage seemeth to be overhard & grievous: 
Matt. 19.10.  as the disciples also said: If it be so, it were good for a man not to touch a woman. Yea saith our Lord jesus Christ, if so be he were at his own choice. But now, lest when we consider of the incommodities & troubles which are in marriage, we should be wholly discouraged: let us return unto that which is declared unto us in this place. For it was a good thing that the people of God, being set upon, & assaulted, should go forth to war to employ themselves in the defence of the whole country & body of their people, and also furnish out such other charges an offices as served to maintain the Church of God. Now when God giveth unto them which were new married, such a dispensation, as to bear with them in these things, he showeth in general, that although they which are married cannot escape free, but that they must needs be given over to many cares and carkings, and be snarled in many & sundry incommodities, yet notwithstanding he beareth with them, and that of especial favour, and that this he doth in the favour of marriage. Therefore let the faithful comfort themselves, seeing that GOD hath pity on them, and that although marriage bringeth with it such a number of troubles, whereby men seem as it were to be held bound in this world, yet notwithstanding God for all this, doth not cast them off. And why? Because he hath ordained marriage, and knowing the troubles it hath, he vouchsafeth to use a remedy by forbearing and pardoning many faults which are in it.  
But herewithal let us also note, that this may not serve to rock us asleep, let not married folks, under colour that God dealeth so gently and pitifully with them, behave themselves so loosely as if all things were permitted them: but let them have the wit to say: Go to: Had we never so small a care which might withhold us from coming unto God; yet should we be to blame. But we see many over froward, we see in others much impatiency, and many other things: again we see much vanity committed; insomuch that some man loving his wife too well, will exceed measure therein, & likewise in his children, so unruly always are our passions. If there be in us but one small vice, we are already culpable before God: and if there be an infinite number, behold we are then plunged as it were into a bottomless pit. And shall we then under the covert & cloak of marriage, settle ourselves in our dregs, & flatter ourselves in our wicked doings? What reason were in that? Nay rather let men quicken up themselves, and know that the goodness of God serveth not to lead & allure them unto wickedness: but contrariwise to make them to feel their faults, & having felt them to return unto God, and to pray him that he will more & more cut off the superfluities which are in our affections. Ye see then what we have to bear in mind concerning this place, namely that the faithful have wherewith to comfort themselves, seeing the God beareth with them as long as they live in this world, and that albeit they cannot be as angels to walk in all heavenly perfectness: they are not for all that rejected of God. For in the favour of marriage which he hath ordained, he useth patience and gentleness in bearing with them. But on the contrary side also, seeing the infections wherewith they are on all sides enclosed, they must not only condemn themselves, but sigh continually, & endeavour to correct themselves, & to approach more nearer & nearer unto God, & to unfold themselves out of the temptations, which are a let & hindrance unto them. Ye see then what the doctrine is which we have to gather from this law. Now it is certain that God meant in this place to show as in a looking glass, the marriage, although it be in itself honourable, bringeth many incommodities with it, insomuch that a man is made more unapt to apply himself freely unto that which he ought, 
Hebr. 13.4.  than he would be if he were not married. Not that this proceedeth from the nature of marriage: for if our father Adam had remained in the integrity & perfectness wherein he was first created, doubtless marriage, like as God gave it for an aid, had been a perfect & angelical life. But because we are corrupted, & because we have so many vices in us as is pity to behold, we turn that which was good, into evil: & that which God had ordained for our glory, we turn oftentimes to our reproach and shame. That is the root then, from whence all the incommodities which are in marriage proceed. And therefore to the intent we accuse not God, who is the author thereof, and lay all the fault upon him; let us know that whatsoever a man may complain of in marriage, is as it were accidental, that is to say, proceedeth from elsewhere, than from marriage itself, to wit, from the corruption of sin. Nevertheless we may see (as I have already told you) and we may in this place behold as if the thing were painted forth before our eyes, that if a man enter into marriage he entangleth himself in many things, which shall stay him from doing of his duty. And that is the cause why Saint Paul also said, That if a man and woman could live without it (considering how short a time we have, 
1. Cor. 〈…〉  at such time as our Lord oppresseth his Church with so many afflictions, that we see nothing but miseries in the world) it were good to run with all the hast we might here below, & not be stayed or hindered by any means whatsoever from finishing our course. So then when we enter into marriage, let us know that we are strait way so snarled, that we cannot make such quick speed as we should, to discharge our duty: and let this cause us to call on God so much the more, and to desire him to be merciful unto us, and not to impute unto us any of all those offences which we daily commit.  
Moreover let us enter also into this general confession, that seeing we are so sinful as to mar every thing that is good, we ought to detest the sin which dwelleth in us, or rather which raineth in us, until our Lord have transformed us. For if we be left in our first nature, what shall we be? Not only we shall be clean contrary unto the will of God and his righteousness; but also whatsoever is in itself good, holy, and honourable, and which God had ordained for our welfare, we can not but turn and convert it unto our harm and hindrance. Whereof we have a notable example in this place.  
But we are yet farther admonished, that although through the corruption of sin, we altar that which God had ordained for our welfare, and turn it to evil, yet we may not for all the forsake and take our leave of the good ordinances and decrees of God. And not to seek any farther, let us take marriage for an example in this case. We see (as I have already told you) how many troubles and incommodities it hath, and that not a lonely in respect of the body, so that when a man is married he hath many hindrances which turn him now to one thing, and then to an other, so as he is feign to cark and care how to nourish his children, and to watch for his profit when he should sleep: but also marriage bringeth with it more than this. For a man shall not be so free and at such liberty to employ himself in the service of God: and yet all this must not stay him from this calling. For they truly which stand in need of marriage, must submit themselves unto this order of God, and use no excuse as many do, and as we see likewise what is happened among the Papists, how the devil hath sharpened the venomous tongues of those hypocrites the Friars, and Monks, and such like, who have forbidden marriage under colour that there are these and these faults in it. But all those things which are confused and disordered, let not but that marriage remaineth always good and profitable for them which use it well, although it draw after it diverse inconveniences, howbeit not of it, self, but by reason of the sins of men, because we cannot now use unto our welfare this order which God hath ordained, in such sort as is requisite, except we reverence marriage. And we see that the cause of these horrible confusions which are happened in the world is this, that men have despised marriage, and that the devil hath wrought so far as to make men trample that holy institution under foot, insomuch that when even the filthiest varlets of all have presumed on their ability of abstaining from it, and of living here as ●hast a life as the Angels of heaven: we see such unruliness in conversation as aught to make every hair of our head stand on end. For if we would behold nowadays what the popish chastity of the Priests and Monks, and of all the rest of this pestilent vermin is, we shall find it a bottomless pit and an infernal gulf of all beastliness. But let us on our side consider how to walk in the fear of God, and to keep ourselves under his bridle. For the doing whereof (as I have told you) let us have our recourse unto our calling and say: Wither unto doth God call me? Thither must I follow him without making of any reply. There followeth in the second place the other law which forbiddeth a man to take the upper or the neither millstone for a gage. When mention is made here of two millstones and then of the uppermost, it is all one as if our Lord said, that a man shall not take both the millstones which serve to grind, no nor one of them. For why? A man were as good take all, as one part. For there must be two Millstones to grind: I will leave the lower, but he can do nothing without a fellow. So than if I bereave a man of the profit of his tools, what greater harm may I work him? For he can no longer gain his living. Now in deed expressly God speaketh in this place of Millstones: but under one kind he hath comprised the whole. As it is a common thing in the Law so to do, and we have already declared that this rule must be kept for a kaye to open unto us the sense and meaning of many places. And in very deed the reason which Moses addeth, giveth a good and easy declaration of this place. For he saith, Thou takest his life to pledges: that is to say, thou cuttest a poor man's throat, when thou takest from him those necessary tools with which he getteth his living. Let us therefore note in this place, that although it be here spoken of Millstones, yet we are generally warned that if when we lend money we take a pawn for it, we must not bereave a man of those means by the which he getteth his living. As ye see how the Farrour or locksmith hath an anuel, a hammer; a pare of pincers, and other tools: Now if a man take any of these things from him because he hath lent him money; ye see how the poor man shall die for hunger, and it had been better that he had lent him nothing (for that he had had some means to get his living by, & albeit he had pined away, yet he had gotten some small morsel of bread to eat though it could have slaked but half his hunger) than so to bereave him of the means which he hath to live by. Now although a man take not away all his instruments from him; but leave him his Anduell, & in the mean while keepeth from him, his hammer and his pincers, and such like things, it is all one. And if he excuse himself and say: I have but a part of them. No, but the other part will stand him in small stead, except he had the rest. If a man do the like unto any handicrafts man and man of occupation, we know that all their revenues consist in getting their living by the labour of their hands, they have neither lands, nor quarter rends coming in. Now seeing that God hath put their living in their hand, that is to say, in their labour, if a man bereave them of those necessary means by the which they get their living, it is all one as if he had cut their throat; I say that their living, consisteth in their labour, not that man by his travail can win any thing but through the blessing of God: For we must return back always unto this point: That God giveth rest & quietness unto them whom he loveth. Whiles others take great pain, go late to bed, and rise early, 
Psal. 127.2.  eat brown bread, and drink the water of tribulation, & yet profit nothing, but in stead of thriving, go backward; the children of God prosper in all their dealings. It is then the only freebestowed blessing of God which nourisheth men, as we have seen heretofore how Moses saith: Thou shalt not think in thine heart, 
Deut. 6.17.  that it is the travel or labour of thine own hands, which hath nourished and sustained thee: but know thou that it is thy god which worketh with thee, & that except he looked unto thee, thou shouldest be unprovided of all things. We must (I say) resolve ourselves thoroughly as touching this point. But withal, we see how God hath an eye unto the travail of men, in that when he speaketh of their living, he hath a respect unto the order which he hath established: to wit, that when a man employeth himself unto the travel of his hands, he hath made this promise: I will bless the labour of thy hands, if thou do that which belongeth unto thy duty. Therefore albeit that we receive our food and nourishment from the hand of God, yet hath he ordained that we should travail for it. Now is a man's travail taken from him? No, for then his life falleth to the ground: & therefore it is an overwicked cruelty to constrain poor men to deliver in pawn their tools wherewith they should serve their turn in their craft and occupation. So in effect our Lords will is, that no man should exercise any cruelty under colour of lending: whereby to set his feet upon poor folks throats, but that we should rather aid and secure them, knowing that their borrowing is for need & necessity. Now if one bereave a man of his life under colour of lending him a piece of money, it were better that he should leave him in that necessity in which he found him, than so to take from him those means by the which he maintaineth his life. We see then that God would not that lones should be lines to snare poor men withal which are in necessity; to which purpose men have at all times used them, and nowadays do more than ever heretofore. For men have no other devices than how to deceive, to cirumvent, to beguile, and to suck the blood of poor men. They draw them dry not only of their substance but of their blood too, when they espy them to be in need and penury. This (say I) is the fashion of men nowadays. But for all that, let us consider what the will of God is in this behalf, to wit, that we must not only use no cruelty towards our neighbours under colour of any lending unto them: but also seek to relieve the present need of all those which are in necessity, to the intent that they may always go forward and maintain themselves in their estate.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us feel them better, yea in such wise as we may return unto him, seeking nothing else but to abide always under his obedience, and to cleave unto his word without swerving from it in any wise: and that we may so walk every man in his vocation, as we may testify thereby that we have God for our master and father, and that we are of his family, living according to the order which he hath commanded us: and that we may live in such wise one with another, as may be to the maintaining of love and honesty among us, and that such uprightness may reign in us, as we have not an eye unto that which men permit us, but look ever at this mark, how we may serve one another's turn in upright brotherhood, to the end we may be confirmed always more and more that God is our father, and that we may call upon him, as such a one. That it may please him to grant this grace not only unto us, but also to all people and nations of the earth, etc.   

On Saturday the j of February, 1556. The Cxxxviii. Sermon, which is the third upon the four & twentieth Chapter.  
7 If a man be found which hath stolen any of his brethren of the children of Israel, and he hath misused him or sold him: this thief shall die: and thou shalt put evil away from among you.  
8 Take heed of the plague of leprosy, that thou mark it diligently, and do according unto all that which the Priests the Levites shall teach you, take heed ye do as I have commanded them.  
9 Remember what the Lord thy God did unto Marie by the way, after that ye were come out of Egypt.  
THe first thing that God declareth in this place is, that if any stole away a man of Israel and sold him, the offence which he committed in this behalf, was to be punished by death. And hereby he giveth us to understand how dearly he loved that people which he had chosen unto himself. For we know how God appointeth punishments accordingly as he esteemeth of the greatness of the sin which is committed. So than whereas he punisheth that man by death which had stolen away his brother, thereby we see that the life of the children of Israel was precious unto him. And no marvel. For if a father have lost one of his children, especially if he be stolen from him, and he knoweth not what is become of him, we know he would have been better contented to have lost his goods, than his child. Now seeing that God had adopted the stock of Abraham, he accounted those which descended from it, to be of his own household, and named himself their father, and in very deed circumcision was a mark to separate that people from other nations. Therefore whosoever sold any one of the stock of Abraham, he did wrong and injury not only to the person itself, but also unto God. Again a man being sold unto another people, was in danger of being constrained by force to commit idolatry. In deed he were better suffer death; than do so: but like as many are frail & weak in this case, so might they also be seduced, and turned aside from the law, & from the service of God: & therefore by this means ensued not only the destruction of a man's body, but also of his soul. We see then now that this law was grounded on great reason. And moreover we know likewise, that God had so redeemed this people, that they were called a royal priesthood. And therefore if this honour should be abolished, it were all one as if a man should rend in pieces the privilege which a prince had given: and like as God is greater than mortal men, so such an outrage committed against his majesty, were more heinous and intolerable. But we must now return unto ourselves. For albeit there be not nowadays any certain people which God hath chosen, & shouled out from the rest of the world; yet are we come by succession into the room and place of the jews. For God hath received us into his Church, and we are at this day in the same degree of honour which the children of Abraham were in. Seeing it is so, he which stealeth away a man nowadays, to cut him off from the Church of God, is in as great fault as he who in old time sold any one of the israelites. And although earthly justice hath established no law against it, yet doth it not cease to be a grievous sin still in the sight of God. Let us therefore acknowledge the honour which God vouchsafeth us, when he maketh us of the number of his household, & taketh & alloweth us for his children. Now forasmuch as this is an inestimable benefit, we must endeavour to the utmost of our power to preserve and keep it: and that not every one for himself only; but for his neighbours also. Therefore when we see that God hath assembled & gathered together any company of people to himself, let us seek to keep them so together, as none of them may go astray. And if we be a cause and occasion that the congregation of God be diminished, and that he which was sometime of it, be estranged from it by our means; we see that punishment the law hath ordained. As touching the outward policy and civil order, it remaineth not, yet nevertheless God hath declared that such lewdness shall not abide unpunished. For he will at the least have as great regard unto his house, as every of us would have unto our own houses. And therefore let us learn by all means possible to keep them still which are of God's flock, and to stay men as much as we can from departing from the same. Yea and we know how we be commanded not only to nourish them which are already begotten the children of god, but also to do our endeavour to win them which are strangers: what wickedness then were it to turn them out, which are already received unto the church of God? I mean those which in very deed do show & declare themselves to be the children of god. For we know that there is a regard to be had, that all tag & ●ag be not received into the church. For there are many which seek after Christ to have their bodily ease, & there are many deceivers: and if there be no discretion in receiving them in, it were altogether a mocking of god; as we have too many examples in this case. Therefore we have need of wisdom in this behalf. Nevertheless if we thorough a cruelty, or wickedness, do diminish the church of god, we must render an account thereof, and that not as for some small fault, but for so weighty a crime as we see God accounteth it, and as the pain which he ordained under the law of Moses, declareth it to be.  
Yet notwithstanding we find many who for their own profits sake do in this sort dissever their neighbours & cut them off from the Church of God. We see what merchandise of souls is made by them which seek (as it seemeth) nothing else but to rend the world: and many are not contented to steal their neighbours away, but they steal themselves too. For all they who for their temporal & transitory profit, do turn aside and withdraw themselves from the service of God, commit they not I beseech you this theft whereof I now speak? There is one which belongeth unto the body of the church, God hath vouchsafed him the grace to call him unto the knowledge of his truth; & what doth he? Because that nowadays he which is known to be a faithful man is persecuted in the world, it were better to shroud himself in a corner, than to make a show & countenance of any thing: he reasoneth thus with himself: what? Shall I take in hand so hard a thing? And is there any other likelihood but that in the end I shallbe put beside my living & my life? O this were too heavy a burden for me to bear. Now he beareth himself in hand that he is so excused. And thus men steal themselves away, both from god & from his church. They make merchandise & sale of their own souls, as it were for a mess of pottage, 
Gen. 25.32.  as it is said of Esau: that is to say, for earthly food they sell themselves & become the bondslaves of satan. And so we see that this law is nowadays very ill kept: and therefore we ought so much the more to note the intent & meaning of God, to the end that every man after that god hath vouchsafed him the grace to gather him into the number of his people, may keep himself among them: and the better to maintain the liberty which we have, let us consider (as S. Paul saith) how dearly it hath cost the son of God: 
Rom. 6 17. 1. Cor. 7.23.  let us not enter again into the bondage of satan and of sin, seeing we are freed thence by the blood of the only son of God: but let us walk according unto that privilege which god hath given unto us, and hold fast the possession thereof as long as we live. And when every of us shall have had such a regard of himself, let us do the like towards all our brethren, that they whom God hath joined unto us depart not out of his house: but let us so employ our pains as every of us may keep his estate, that none be diminished, that none wander nor go astray. And farther let us be afraid to make merchandise of those souls which have been redeemed by our Lord jesus Christ with so dear a price, and let us not seek after our own commodity in that behalf, as we see how recklessly many give themselves over in this point, and so they may find the fatter fare, they care not one whit whether they remain in the Church of God or no. Even in this city without seeking any farther, we have examples hereof, namely th● men have been sold for ready money: insomuch that for the pleasure of a drunkard or I know not of whom, one hath been sold as an open merchandise, to the same wickedness: such lewdness hath been seen here at Geneva. But let us not take this example for a two or three: but let us know that God meant in this place to give a general rule and instruction, that we aught as much as lieth in us to seek and procure, that they which are of the body of the Church may remain therein even unto the end. Ye see in effect what we have to bear in mind. And if the liberty of the bodies was held so dear of God in the time of the law, let us at this day make far greater account of the freedom which our souls have obtained, by the blood of our Lord jesus Christ.  
Let us come now unto the second law which is mentioned in this place. It is said: That men shall diligently judge of the leprosy, and take heed thereof, observing all the things which were commanded in the law: & that the priests of the stock of Levy shallbe judges, & that the people shall stand to the judgement which they shall give: which they shall give I say, not as they lust themselves, but as God had made a declaration thereof, as we may see in Leviticus from the thirteenth chapter to the fifteenth, where it is fully treated of. Moses in this place speaketh of it as by the way, and saith that they shall keep all that order. And for more ample confirmation he addeth: Remember what GOD did unto Marie by the way when ye came out of Egypt. For because Marie & Aaron murmured against their brother Moses for his wives sake who was an Aethiopian; 
Numb. 12.  they bore themselves in hand that they ought to be advanced in as high a degree as he: in somuch that Mary became so arrogant & presumptuous: that she would needs be a Prophetise in equal degree with Moses. But God punisheth her for such presumption: Aaron is born withal although he had in like sort deserved to be chastised. Marry therefore was stricken with the leprosy, and was shut up by the space of sevendayes. And there she had been like a rotten carrion all her life long but that Moses prayed for her, & her sin was pardoned. Nevertheless he addeth there: If her father had spit in her face, she ought to have hidden herself for having offended him: & therefore she must departed (saith he) from among the people, that men may know the offence which she hath committed, and at the end of seven days let her return into the camp. Now God declareth by this example, that such as were stricken with this disease, were shut up.  
Now let us first of all note, that the leprosy whereof Moses speaketh in this place, and which the law treateth of, is not that which we call the leprosy nowadays: but a far diversething from it. For this leprosy was not only in the bodies of men & women, but also in houses. And although we find that other countries & nations were touched sometimes with this disease, 
2. King. 5.10  as we see how Naaman the Syrian was, yet was it nevertheless as a particular disease belonging only to the jews: and that was a notable vengeance of God upon them, to declare his anger & wrath by sending forth this leprosy as a visible sign & token thereof. Ye see then what we have to bear in mind in the first place. And that verily which among the Papists men call the disease of S. Main or the scurf, was a kind of this leprosy. There were in deed many sorts of this disease, as a man may see by the place which I have alleged. And I speak no more of them in this place, than is expedient for the understanding of the text, and not to make thereof any great lesson. But yet nevertheless it is needful for us to observe that which I have touched as it shallbe anon more fully declared. Now than we see what the leprosy was: to wit, a certain scurf or sometimes a spot in the body which had no outward appearance of scurf upon it: but was a certain hid and inward disease, as it were a certain scab within the flesh, wherein appeared some whiteness. Seeing that the leprosy was after that sort, we see now that God had a regard of the instructing of his people, when he would have them which were touched with this disease, set apart from the rest. And why? Even to the end that men should be in greater fear of that punishment, which was known to proceed from the hand of God. If this chastisement had slipped away without any account made thereof, it could not have profited so much. God therefore to the intent he might make this chastisement more notorious, straightly commanded that he which was stricken with the leprosy, should be shut up, and that he should serve for a looking glass for others to look in, that they might be afraid at the sight of it & say, Alas, see ye this poor wretch which is stricken with the leprosy? And what sign is it? It is god that hath wrought it, his hand hath done it; Alas, every one of us hath deserved as much, and therefore let us not tempt the patience of our God: if he spare us, let us for our part cease to provoke him to anger. Ye see then the admonition & warning which was given unto all men when they saw a man thus shut up. And this order was observed even as far as unto the king himself, as we have an example thereof in Ozias, who being not content with th● kingdom, 
2. Chro. 2. 〈…〉  would be a priest & usurp the spiritual regiment of the Church, and therefore God strake him with the leprosy, & deposed him from his royal dignity, and he was according unto the law shut up all the time of his life. There was yet a second reason of this shutting up. For this disease might be contagious. And therefore God's will was that the infection thereof should be removed from the people, to the intent the all should not be infected with it. But the principal cause was, to the end the people might be put in mind, that they ought to be removed from uncleanness, and from all manner of defilements. And that is the cause also why the judging of the leprosy was given unto the priests, who were of the stock of Levy. God appointed not the physicians nor surgeons judges, but he would have the priests take a notice of the leprosy. And if any were spotted therewith, they had authority to reject them: & if any were healed thereof, he was likewise received by them. For albeit that this disease was hardly & seldom cured, yet was it not incurable. Therefore if so be that any were healed, the priests were judges of it, & when they which were healed presented themselves, & had done certain solemnities which were required in that behalf, they came and offered their present in the temple, acknowledging what a singular benefit God had bestowed on them. For when a man was healed of that disease, it was very behoveful that he should make a solemn acknowledgement of so great a benefit, and say: Lord thou hast raised me as it were from the dead: for I was a wretched and miserable carrion; thou haddest thrust me out of all company, and now behold Lord thou hast made me whole and sound, thou hast restored me unto my former estate: therefore I acknowledge Lord, that I have received a kind of resurrection, considering what weakness & frailty was in me. It was (I say) behooveful that such a solemn acknowledgement should be made. But (as I have told you) the priests were judges of this disease. And why? Because it appertained unto the ceremonies of the law.  
Now here we have to gather a good instruction, that is, that first although this order of excluding those from our company which are stricken with any evil disease be not observed nowadays, yet notwithstanding we must not cease to have an eye unto the hand of God, that we may far the better by all the chastisements which he layeth upon men; neither must any of us wait till he feel the blows himself, but he must make his profit by the corrections which our Lord showeth us afar off. And therefore when we see any of our neighbours afflicted, let us take a view of ourselves, and of our own faults, and let us judge ourselves before that God judge us. And thereupon being sorry for our sins, let us hasten to draw ourselves out of them, and not stay until God visit us in the like manner. This is the thing which we have to note as touching the first point. And for as much as we see that God meant to waken the Iewes to the intent they should the better know how to benefit themselves by this chastisement of the leprosy, let us nowadays in all diseases, not only in this or that sickness, but in all afflictions which God sendeth us, know that it is all one as if he gave us a warning not to sleep in our sins, and not to abuse his patience. Lo what we have to bear in mind.  
Now as touching the ceremony it hath been very fond & foolishly abused in the Popedom, & the abuse thereof reigneth in that synagogue yet still to this day. First, for that hearing the name of leprosy, they supposed it was the scurf, and so have taken the one for the other. And thereupon what have they done? Forsooth their officers must judge of this disease, whether any be touched with it or no. And by what knowledge? They send to the barbers and to the physicians, and when they have judged thereof, than they themselves afterward give their verdict. And by what right? Because god ordained the priests to be judges of the leprosy. That is true. But the priests, whom God orned were of the stock of Levy. Now since the coming of our Lord jesus Christ, this Priesthood hath been transferred unto him: as the Apostle saith in the Epistle to the Hebrews. 
〈◊〉. 5.5.  I know the Papists are so shameless that they stick not to mock God openly, in saying that it came from Levy unto the Pope. But the Apostle expressly declareth, that it belongeth unto him, who by a solemn oath was appointed according unto the order of Melchisedech. And because our lord jesus Christ being now risen from the dead dieth no more; the priesthood likewise must remain unto him in his own person, & he hath no successor. The Papists therefore rob Christ of his dignity, when they snatch in such wise unto themselves, that which is belonging unto him. And moreover let us note (as I have already touched) that they play the beasts overgrosly in this point: for god spoke of the leprosy which was a disease which he sent upon the people of Israel, and they transfer it to the scurf, a thing far different from it. But for all this, they have not left to rear up an other tyranny: for they say that this is a ceremonial law: I grant it. Therefore it importeth a figure. All this is true. We must come then now unto the truth & substance which is correspondent thereunto. They say that sin is the leprosy. Well let all this be granted unto them. It must be purged therefore (say they) & the priests must be judges of it. Yea but let them enter into the place of jesus Christ, and then shall they be taken for judges: but until that jesus Christ be deposed from his priestly dignity, which God his father gave him, it appertaineth not unto any living creature in the whole world. We must therefore conclude, that the Papists are treacherous traitors in that they bear us in hand that they are succeeded in the room of jesus Christ, to judge the spiritual leprosy. And hereupon they have ordained the law of Christ. That is the very ground of their confession or shrift. For there is not one word for it in the holy scripture: but they use this subtle cavilling: Sin is the leprosy, & the priests must be judges of it, but we are priests, therefore the judging is ours. But we have already showed that by usurping the priesthood, they are thieves and treacherous traitors, and that they lift themselves up against the son of God. Take that for one note. But let us proceed farther. A man cannot judge (say they) without he know the cause; and the cause cannot be known, without there be a confession of the sin; and therefore it followeth that every one is bound to confess his sins once a year. For all are stained with this spiritual leprosy, because all are sinners. As touching that which they say, that no man can judge except he know the cause, it is true: but he must not judge by conjectures & upon uncertainty, as they do. For I pray you, judge they upon knowledge, when they cannot skill to discern whether they which confess themselves in their ears dissemble, with them or speak the truth? Behold, a man cometh to confession, and who knoweth what his mind or will is? Who knoweth any of these things, whether he mock the priest or no; whether he speaketh any thing by constraint, whether he keep any thing close for shame that he hath of it? What know they of all these things? And therefore these Popish Priests cannot judge upon knowledge of the cause. Again it is well known how great clerks they be: insomuch that when a thing is told them; they can hardly discern either the thing itself or the end or quality thereof. And though they could, yet were not that enough: Men know what manner of judges & how competent they be. And in very deed they say well, that in confession there must be some degree of knowledge: but a little after they say, that it skilleth not greatly whether there be any or no; for authority abideth still, albeit that knowledge be wanting: they gainsay themselves manifestly, for first they say that there must be a degree of knowledge, and afterwards they say that it is  
break the ordinance of God, they shall be confounded. Therefore sith we see so notable an example in the person of Marie, let us know that God meant to warn us, that we ought not to take it in evil part to be chastised at his hand: but rather to know our faults and to be sorry for them, and thereupon to endeavour that the punishment which we have suffered, may serve all others for an example.  
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us to feel them better than we have done, & that we may endeavour with all our might, not only to keep ourselves in that holy union which he hath made with us, but also to win them which are yet estranged, and to confirm those which are already called with us into his Church: and that therewithal we may not suffer the name of our God to be unhallowed, but endeavour to remove ourselves from all filthes and defilementes, that seeing it hath pleased him to sanctify us for himself, we may remain temples of his holy spirit, and sacred vessels to be applied unto any use whereunto he hath appointed us, that is, that his righteousness may shine in us, so as we may never desire any other thing than to frame ourselves in all points unto the obeying of his holy law. That it will please him to grant this grace not only unto us but also unto all people and Nations of etc.   

On Wednesday the v. of February, 1556. The Cxxxix. Sermon, which is the fourth upon the four & twentieth Chapter.  
10 When thou lendest any thing unto thy neighbour, thou shalt not enter into his house to take his pledge.  
11 But thou shalt abide without, and the man which borroweth of thee, shall bring the pledge out of the doors unto thee.  
12 And if the man be poor, thou shalt not sleep with his pledge:  
12 But shalt restore him the pledge when the sun goeth down, that he may sleep in his raiment and bless thee, and it shallbe righteousness unto thee before the Lord thy God.  
WE must call to mind in this place, the sentence of the Prophet which our Lord jesus Christ also allegeth: 
Ose. 6.7. Matt. 9.13.  Mercy is more worth than sacrifices. For if we think to pay God by offering him this or that which we have spoiled from our neighbours, he will detest and abhor both us and our offerings also. For why? God will not change his nature according unto our lust: and there is nothing more properly belonging unto him than kindness and goodness. For he indeed is the very fountain and root of it. And therefore seeing it is so, must he not either transfigure himself, or detest us, when he shall see us as cruel as wild beasts, so as every of us endeavoureth nought else but to devour the substance and goods of his brother? Yes verily. For he cannot like of cruelty as long as he abideth like unto himself. Let us therefore diligently note, that except we be pitiful, except we have compassion on them which stand in need of our aid to secure them, except we use gentleness and humanity towards our brethren, we can have no access unto our God, but all the offerings we can present him withal, shall stink in his sight, and he will refuse them. And that is the cause why the Prophet expressly saith: That mercy is better than all the sacrifices in the world. True it is indeed that God setteth more by his own honour than he doth by the life of men: as reason good he should so. But here the case standeth, to know whether we serve God truly or hypocritically. For if I love God, doubtless I will declare this love of mine towards them which bear his image: and we must have recourse unto that which saint john saith: 
1. joh. 4. ●●.  That if when we dwell with men and live together with them, we bear them no love, is it not plain mockery to protest that we love GOD, whom we see not? Therefore all such as vaunt themselves, that they love God, and yet are so full of cruelty that they will spoil poor folks of whatsoever they can possibly catch from them, without all pity or compassion; are no better than hypocrites & shameless liars. And so we see the reason of this sentence, and why God, albeit he prizeth his honour highly, hath said notwithstanding, that he will not esteem so much of all the sacrifices which men make unto him: as he will do of the mercy which men show one unto an other. For indeed our almsdeeds are those sweet smelling sacrifices, which God accepteth: 
Hebr. 13. ●●.  as the Apostle saith in the Epistle to the Hebrews. And heereuppon is that law of God which we have now heard, grounded; where it is said: That if we lend money unto a poor man, we must not go and ransack his house to find out a pledge for our own liking, but that he must bring that which he hath. And then we may keep the pledge without doing of him any wrong. And why so? For God permitteth us so to do: If not, he will have them to carry back again the gage which the poor man brought, as for example: if it be his bed whereon he sleepeth, or his coverlet, or his coat, or his gown, so that he remaineth naked & unclothed, God will not have us to keep such a pledge. For when we have confessed that we ought in deed to be pitiful, and that we are far from being of the number of the children of God if we use no brotherly love one towards another: when we have said all this; yet we know not what the thing meaneth, when we should come unto the practice of it. For if any stand in need of our help, we have forgotten this general doctrine: We are always good divines to speak in the air. If a man set us down a doctrine which presseth us not, every man is ready to yield his consent thereunto, but the practice thereof showeth that we be very loath to accord unto it. And although we confess that God hath well spoken; yet we will not put that in practise which is told us, if it prejudice our gain and commodity; and therefore GOD is feign to specify things unto us more particularly. When he hath once declared that there is nothing more acceptable unto him, than the pity which we have on our neighbours to secure and relieve them, he must point soorth some special kinds thereof with his finger: and when he hath taught us to be merciful, he must show us how and in what manner, & so condemn our cruelty, which we (if it were possible) would excuse. As for example, if this so special a declaration should not be made, the sentence of the Prophet would be received without any gainsaying, That mercy is better than sacrifices: but none for all that will come to this point, & to this reason, that a man must not take such a pledge of a poor man, as he shall account necessary for his own use. For men will say: Is this any cruelty? He cometh to borrow of me, and I may deny him if I listed: but if I do him such a pleasure as to lend him my money: I will have some assurance for it. And so a man will not acknowledge it to be cruelty to take any man's coat or covering to gage. It will be always said, Why? I may lawfully do it. For I lend him my money, and it may be gainful unto him: I leave him the whole profit of it, I desire but to save myself harmless, and not to lose the principal. I deceive him not of a farthing: I take no usury for my money, nor any thing at all: and why then should I be condemned? Thus men would excuse themselves. But what? God will be the judge of our dealings. Ye see then the cause (as I have told you) why God presseth us to a special point: because the general doctrine is over coldly taken of us, and would not lead us so far as were requisite. Let us therefore bear in mind that which is here declared. First it is said: That a man shall not go and ransack his neighbour's house to take a pledge from thence, when he would lend him a piece of money. Now the cause why this is spoken, is not only (as some have thought) for that it were a putting of poor men to shame, to go and see how naked their whole house is: God had no regard of any such thing: but he meant rather to bridle the covetous desires of the rich. For we know how covetous our eyes are to draw things away, and every man is very sharp sighted for his own profit. If I enter into an house, I will have an eye by and by on all the fairest things: and when I have requested to have this and that corner showed me; if I see any thing which liketh me, I begin to say: This is good household stuff: yea this will stand me in steed. I will have it (say I); and the poor man cannot tell what to answer: for he is at my mercy. If he deny it; O (say I) there is no dealing with you: go your ways: it is no pity to help you. And thus a poor man shall be held as it were upon the rack. Ye see then the meaning of this law, when our Lord forbade a man to enter into his neighbour's house to ransack it for a pledge. For why? He which entereth cannot judge what the poor man, which desireth to be succoured might best spare: but lucre (as I told you) blindeth us; and when we be once forepossessed with such desire, we judge no longer what is rightful, because every of us will conclude: O I must ask this. And why? Because it will be good for me. We see then now the reason of this first part.  
But if a man be at his own free choice to bring what pledge he will, so as he be pressed: he may then withdraw himself aside & beware that he be not trodden under foot, nor pinched beyond measure: he may beethinke himself what is to be done, he may advise himself by his own counsel, there is no man to control him, or to disturb the stuff of his house: and then a man may take the pledge to assure his money. Now because there may be sometimes such urgent necessity, that a man will some time shift himself to his shirt to have somewhat to eat: our Lord provideth farther in this case to remedy it, and therefore he commandeth the pledge to be restored again, when a man shall perceive, that a poor man cannot miss it. For in such a case a man must be touched with greater compassion, for two causes: the one is, because that when a man putteth himself beside his bedding and his clothing, it is easy to judge and to gather, that he is come to great extremity, and to the farthest degree of poverty. That is one point to be noted. The other is in considering of this point, what difference there is, whether a man die for hunger or for cold. This is but to change his torment: this is not to secure him.  
I lend a man money, and he buyeth bread therewith to eat, and in the mean time, he is frozen to death through me, and do I relieve him then? So then we ought in such a case to be moved with compassion, or else there is no humanity in us. So then for this cause GOD will have the pledge restored again, when we see that the thing we take is necessary for the preserving of a man's life: as is his cote, his doublet, his bed, his covering, or such like things.  
I grant that according unto the rigour of civil justice, this is not observed: and God also hath not given it in this place for a civil order: but he meant to prescribe a rule for every man to follow of his own free will. As many things are permitted us before men, of which notwithstanding we shall be accountable before God, although we escape the hands of earthly judges. There is no man will let me from using the utmost rigour I can, towards him which oweth me any thing: and yet when I see he is behind hand with me, and that there is no guile nor malice in him, if I for all that do cause him to be cast into prison, if I rid him of all that he hath, if I leave and forsake him, doubtless I do him wrong in the sight of God. Now civil justice can set down no other order, but that all must be done as I will have it. Yea, but (as it hath been declared heretofore) when we shall have been excused before men, it is not to be said therefore, that we shall not be culpable before God. For the law requireth a far other perfection than earthly and common justice doth.  
So then let us note, that although it was lawful for the jews as touching earthly justice, to take any gage they listed; yet doth God condemn it for intolerable cruelty. And if this were in the time of the law; how much greater reason is there for the practising of it nowadays, when we have more occasion of exercising such humanity and gentleness one towards another? For we must return unto this principle & ground, that Gods will is that we should resemble him, because he hath adopted us for his children, and showed himself to be our father. God hath in deed always showed himself such a one: but at this day in the person of our Lord jesus Christ, he hath displayed and shown forth the bowels of his mercy, 
Luke. 1.78.  as the scripture speaketh: for it cannot sufficiently express the infinite bounty and goodness, which God hath showed unto us in our Lord jesus Christ. Sith it is so that God hath made us to feel more than ever heretofore his inestimable love, so much the more ought we to enforce ourselves on our side, to follow him, & to conform ourselves unto his example. Therefore if we be so cruel as to let them die for want & need, which desire and seek after our help: or if we spoil them of that which they cannot forbear and live; there is so much the less excuse for us, and our sin is double and far more heinous nowadays. And therefore let us know that God spoke not only unto the jews for the time of the law, but that this rule must abide in full force, until the end of the world: and that as this sentence was alleged by our Lord jesus Christ: That mercy is better than sacrifice: to show that it appertaineth unto the Christian Church, so all the kinds of mercy which are dependent upon it, are belonging unto us: and we must exercise mercy, not according unto our own fancy, but as God showeth us, according to the declaration thereof which we have in this place. For what else is this law which Moses hath here set down in writing, but an exposition of that sentence which the Prophet hath more generally set down? Ye see then in effect what we have to bear in mind.  
And hereby we are taught likewise not to over grieve such as for their needs do come to seek relief at our hands. Every man must have an eye unto his own ability what he may do, and not trample his neighbour beeyonde measure under foot. The very thing wherein we ought to hold ourselves straight, is that every of us having an eye to his own ability, must do his endeavour to the uttermost without sparing of himself. For we must exact of ourselves that which our Lord hath commanded us, and we must strain ourselves in that behalf to the uttermost of our power. We must secure those whom we see in necessity, and not tarry until men constrain us thereunto. For (as I told you) God will peradventure lay the bridle on our neck as touching civil order, howbeit that shallbe but to try our charity the better. If men restrain us from being cruel, and from using such outrageous liberty as otherwise we would use: it is a sign that we bear no reverence unto God, and that the service which we yield unto him is not of good will, but of compulsion. But if men let us alone, so as we may do the worst we can, in tormenting and vexing poor needy wretches, and yet we are lead through a courteous and gentle affection, not only not to vex and harm them beyond all measure, but to deal indifferently with them, and (in few words) not to deal otherwise with them than we would have others to deal with us in the like case: our so doing and our succouring of them, when no man drives us thereunto, is a sign that there is sound charity in us, and that in loving God we do also show and prove in deed that we are his children, and that we live in good brotherhood, and mutual agreement with our neighbours.  
Now to the intent we should be the easier led hereunto, Moses allegeth in this place two reasons the better to persuade us. First he sayeth: That he unto whom we shall restore and bring the pledge again, shall bless us. And secondly he addeth: That it shallbe righteousness unto us before the Lord our God. Now these two reasons are not superfluous, considering what holdfastes we are, and how every one will safely provide for himself. We think that the whole earth will fail us; and when we lend, it is with an heavy heart: when the money is once scaped out of our hands, we think ourselves so much impaired, and we fetch deep sighs for it. God therefore seeing men so given unto their own lucre, and that they have no freehearted liberality, or at least wise are not so much inclined unto it as were requisite, useth first a persuasion and sayeth: That the poor shall bless us, that is to say, he shall pray for us.  
Now I know, that the wealthy, and these great devowrers, and these seagulfes which seek nought else but to swallow up all, will make none account of this blessing. Tush (say they) he is but a poor beggarly knave, and what care I whether he pray for me or no. See I pray you what these despisers of God, & these heathenish folk say. But let us note well, that it is not without cause that God declareth in this place, that it is a singular benefit to have a poor man pray for us. For if a poor man cry (as it is said) he shallbe heard. 
〈◊〉. ●2. 27  He needeth neither man of law, nor Proctor to handle his cause before God with any great Rhetoric. If a poor man be unjustly borne down by me, and I have wrought him any oppression or violence, or have spoiled him of that which was his, or if I have grieved and troubled him in any sort, although he utter not a word, but only sigheth to himself: yet may not I think that I shall escape the hand of GOD. There shall need neither witnesses nor writings, nor great inquest to cast me; for one alonely sigh of the poor man, shall kindle such a fire of God's vengeance upon me, as shall never be quenched. For the complayninges which the poor make against them which have molested them, are heard of God; they pierce through the clouds, and come into heaven.  
Also on the contrary side when a poor man having received relief of any man, shall say: Blessed be he which took pity on me. This word is as if an Angel of heaven had made suit for him. Now seeing God sayeth it is so, let us not think that it is in vain, or by way of mockery. And therefore let us learn to esteem more than we are wont to do, of the prayers which the poor make that are relieved and succoured by us. For although we bear ourselves in hand that they are nothing, yet hath God declared of what force they are, & commendeth them unto us in this place for a singular thing.  
Now this aught to teach us, not to despise the poor, nor to disdain to hear them, or to give them a good look: for God sayeth that he heareth them, and that they are such as have readiest access unto him. They are heard both in their complaints and in their prayers and petitions. For God doth more for them by an hundredth part than we which are but worms of the earth, will vouchsafe to do. The thing then which we have to bear in mind is, that if a poor man come and desire help of us, and we think we shall but lose that which we bestow upon him, because he is not of ability to recompense us, & that although he should live an hundred years after his death, yet he should not requite us the good turn and pleasure he received of us. We ought to bethink ourselves thus: Well: in deed as touching the world he cannot benefit me, he can neither cool me nor heat me: but before God such a blessing as proceedeth from him, shallbe heard. If we consider this: is not the recompense which we shall have in the kingdom, better than all that which might be bestowed upon us in this frail and transitory life? Yes verily, if we have any faith; if we have any assurance of the heavenly life, and are not altogether beastly besotted with this present world.  
And although a poor man become unthankful, yet shall not we therefore fail to be blessed of God. For the heat which he shall have received by us, when we have given him his coat or his covering, shall bless us. And if he be so wicked as to forget it, as many are, with whom it is grown as it were unto a common custom, that when they are relieved they will not vouchsafe to acknowledge the good which is done unto them: but rather there is nowadays such pride in some of them that they will think a man is the more bound unto them for that he hath done them all the pleasure in the world; insomuch that some will say, what hath he done unto me, but he was bound to do more? And what is this in respect of all that which he oweth me? Such is the unthankfulness which ye shall see some poor folk to use. But, as I have said; although they be dumb and speak not a word: yet the good turn which we have done them shall serve us for a blessing before God. As on the contrary side men are wont to say: When a man shall hold his peace and suffer himself to pine away in his misery, and yet men will not vouchsafe to take pity on him, let him remain quiet and patiented in his adversity as long as he will. (Though I say such examples are wondrous rare: for we shall hear nothing but complaints and murmurings although there be no great cause why.) But let us grant that some man were so quiet, that he will not utter one word, though he be not relieved at his need: Shall we for all that be quit before God, although there be no cry made against us, to indite us? No, no: for we see what is said concerning Abel. 
Gen. 4.10.  After he was murdered, did he cry for vengeance at God's hands? No, but his blood cried. And therefore the necessity which a poor man endureth, crieth loud & shrill enough in God's ears, so that he needeth not to make any complaint and to say: one hath grieved me in this or in that sort: but if he die for cold because we keep his coat or his covering from him, there shall need no other thing to condemn us before God. So then let us learn, that albeit the poor discharge their duty very ill, and that being succoured they bless us not; we may not therefore cease to do that which GOD commandeth us, knowing that the alms which proceedeth from us, shall serve us well enough for a blessing, although they whom we have relieved hold their peace. As on the contrary side, we must be afraid lest the cruelty which we use may accuse us before GOD, although no man do open his mouth to speak.  
There is also in this place an instruction for the poor: that because God hath made them subject to that state that they must be fain to desire succour and help of their neighbours, they must be so much the more humble, & lay aside the arrogancy and presumption which is in many of them. Some when they ask an alms, think they require nothing but their own: insomuch that to their seeming they have wrong if they be made to wait for it, and that men prevent not their necessity: they would that a man should put off his cap and desire them to receive an alms: there are some which be full of this presumption. But God contrarily declareth, that he will have him which receiveth a good turn, to acknowledge it, and to bless him by whom he is relieved. And in very deed, if a man be helped in his need, and he forget it, and seeketh not at leastwise to God to requite it, when himself according to the world hath no means to do it, he is a thief: and pretend he never so fairly, that a man gave him such a thing: yet because he abuseth the liberality which was used towards him▪ he is a thief. A man helpeth me, and on what condition? God bindeth me to pray for the prosperity of him which hath in such wise succoured me, and to protest at least, that I am bound unto him: and when I am able to recompense him I must do it. But if I cannot, I must have God for my witness, that I acknowledge myself bound unto him for his courtesy: if I do it not, verily it is theft, as I told you. So then as the rich are taught in this place, and as God showeth them that they ought to be contented when they whom they have helped do bless them: so on the other side, the poor are taught to know, that if they borrow, or have any thing given them, it is to the intent they should be moved to pray for their neighbours, for so much as they have succoured and relieved them, that charity may by that means be maintained. For the true bond thereof is, that they which have of themselves no ability should know that God calleth them unto himself, & that they ought to do that which belongeth to them to do, namely, resort unto prayer, because they are able to do no other thing. Ye see them in effect what we have to bear in mind. And so let us note that when we can discharge our duties towards our neighbours no otherwise, we must have recourse unto that remedy which is set down here, that is, to prayer.  
It followeth afterward: that it shallbe reputed unto us for righteousness before God, & this is according unto that which I have to note already, namely, that mercy is better than sacrifice. For Moses meant to declare that if we use not such humanity towards our neighbours, we may well bear a countenance of serving God, we may have great appearance of virtue in the sight of men, we may well be honoured and esteemed of them: but yet nevertheless God will condemn us for wicked men, when we be so cruel. Briefly Moses hath in this place declared, that there is no righteousness acceptable before God, except there be such humanity in us, that we live so with our neighbours as every of us enforce himself to secure the poor and needy to the utmost of his power. Ye see then the intent and meaning of Moses when he sayeth, That it shallbe reputed unto us for righteousness before God. And this is a word which ought well to be weighed. For we see how men think to discharge their duties notwithstanding that they be set altogether on pilling and spoiling. And in what order trow ye? Look me among the Papists: if a man have erected a chapel, if he have taken order that so many Masses shallbe sung, or if he have done some such like things; then hath he his hands clean; or at leastwise thinketh them to be clean: and yet in the mean while, extortion, deceit, and other lewd and wicked practices have their full sway with him, and no pity hath any place in his heart. Now, the man which shall show such a fair appearance shallbe accounted a just and holy person. But ye see how God in the mean while pronounceth the clean contrary, that all this is but dung and filthiness in his sight, and that there is no righteousness where there is no humanity and gentleness. When a man hath no compassion on his neighbours, when he tormenteth them, when he troubleth them, when he spoileth them, when he hath no pity nor mercy with him, whatsoever he is able to do beside, is but abominable before God: he rejecteth all beside, and will none of it, except a man be so kindhearted as to take pity of them which are in need, and to relieve their necessity. Behold (I say) in what sort we ought to far the better by this place. For (as I have said) men would always think to discharge their duties towards God and yet give no alms.  
We see also as touching alms giving, that there is in many men much hypocrisy and no little rashness: in so much that men never deal uprightly with God in that behalf. What is the cause why our Lord jesus Christ forbiddeth men to blow the trumpet, 
Matt. 6.2.  and to make such great and open shows when they give their alms, but because many are led with ambition, and when they deal their dole, there must be a great pomp of it at their gate? Such as have peeled and polled all their life long, and have done nothing else but eaten and devoured the poor, think to bury their sins and to wipe them clean out, by bestowing a piece of money at their decease. For why? They blear the eyes of men thereby: and they bear themselves in hand that they are able to deceive God too. But they abuse themselves too grossly. So than it standeth us in hand the more diligently to note this sentence, wherein we are taught, that if without all vanity of show, we have pity on them which seek for refuge at our hands, & & help them without grieving them at all: it shallbe reckoned unto us for righteousness. And before whom? Before the Lord our God. We are in this place summoned before the heavenly throne, to the intent that we seek not for our reward before men. For that also is an other thing whereunto our Lord jesus leadeth us when he saith that we must not blow with the trumpet when we give our alms; but that we must rather hide ourselves, 
〈◊〉. 6.3.  and not let our lefthand know what our right hand doth; nor be desirous of many witnesses by whom we may vaunt ourselves: And in very deed if it suffice us not that God liketh of us, and that he accepteth the service which we do unto him in bestowing of our alms, we seek for our payment here below: and therefore we are then recompensed when men praise us and say: O this man is a great giver of alms: O he dischargeth his duty faithfully in this behalf. If we have once gotten such a report, & that the same do please us, verily we have our reward. Let us not think that God will set it any more in his book of account: for so should we be twice paid; I say if we seek through ambition to be seen of all men. For although when we give our alms, we may sometimes make it known: yet nevertheless we must take heed that we be not led away with a vain desire, to be esteemed of in this world: but whatsoever we give, let us convey it as it were into the bosom of God. And forasmuch as the good which we have done, shallbe received and esteemed of him: let us seek no other thing but that every one be edified thereby, & that every one for his part enforce himself to relieve the necessity of his neighbours. But how ever the world go, seeing it is God unto whom we ought to lend the alms which we bestow upon a poor man, and that he receiveth it; this consideration ought so to ravish us, that we should not desire to lean unto the world, nor to any of the fair praises which we may receive, nor to the reputation which we may get by it. God sayeth, that when we give unto a poor man, 
〈◊〉. ●. 17.  we lend unto him himself. Behold here a manner of speech which might seem strange at the first sight, to say, that we lend unto God. But yet nevertheless he useth this manner of speech, and that not without cause, and sayeth that he is well able to pay us usury and gain for our money, so as we need not fear that we shall lose any thing by our long tarriance for it, for he will recompense us to the utmost. Seeing that God hath once declared that he becometh debtor unto us, and that he putteth all those Items into his books of accounts, as though he had borrowed them at our hands: I pray you are not we over-blockish if we for all that seek for praise here below and hang wholly upon it? Now therefore let us learn to far the better by that which is said here: namely, That it shallbe accounted for righteousness unto us before God. It is in effect all one as if Moses had said: Deceive not yourselves by thinking to please God after the common order and fashion of men, who make many fair shows of divers things: they will needs offer sacrifices, they will come unto the temple, they will set a good countenance on all things, yea, they will make men believe that they have all the virtues in the world, & that nothing is wanting in them: but you are deceived if that you think to discharge your duty towards God by such means. For there is no righteousness in you which pleaseth God, and which he liketh of, except you be so gentle and kind hearted as to have pity on the poor, and to relieve them in their need: that is to be noted for one point. Again, for the other he sayeth thus: Go to, you are of opinion that all is lost which you give unto a poor man; and that because he hath not wherewith to recompense you, or because he is unthankful, as we see many are. But hold yourselves contented with this, that before God it shallbe accounted unto you for righteousness: fear you not seeing that God accepteth that which you offer unto him. Cease to regard men. This aught to suffice you: Yea, put the case that one render unto you evil for the good which ye have done, yet notwithstanding your God will not reject your prayers and requests; but will acknowledge that wherein you have served him. And because he maketh a trial of your charity by this means, and will know how you love him by your helping of those which he offereth unto you in his own name: if you receive them which fly unto you for secure: Let it suffice you that God accepteth both of you and of that which you have bestowed on him which sought unto you. That is in effect the thing which we have to bear in mind in this place.  
But here a man may demand a question, & ask what it meaneth that Moses sayeth a man's alms shallbe accounted unto him for righteousness? for it seemeth therefore that ourselves obtain righteousness before God, and that we deserve reward by our good works. And this were against the chief and principal article of our salvation, where it is said, That we are justified by faith. And what else importeth this word Faith, but that we are accepted of God for his own mercy's sake, without bringing any merit or desert of our own? If we be justified by faith, why doth Moses say that we are justified by our works, as by our alms deeds? Let us note that when the scriptue speaketh in this wise, it presupposeth that God hath already received us so to mercy, that he pardoneth us all our sins: yea, and that albeit there be some imperfection in our works, he regardeth it not, but accepteth that which we offer unto him, as though it were worthy to be accepted. But for as much as this matter cannot be handled at large as now: therefore let us note, that where as it is said that faith was reckoned unto Abraham for righteousness: it is to give us to understand, that men when they come before God, are all of them to be condemned: yea, the most perfectest of them. For if a man will seek for virtue and holiness in the world, it may be found in the person of Abraham: for he is as excellent a man as ever was: but yet if GOD would have judged him with rigour, he might have condemned him with all the rest. For what is there in Abraham to make God to be beholding unto him? So then we are all confounded in ourselves. And therefore there is no other remedy left us, but to believe in the free promises which he hath made unto us, embracing his mercy and fatherly love, & hanging thereon the assurance of our salvation. The cause (say I) why we are justified by faith, is that in our works there is no righteousness which may answer for us before God, but we are all to be condemned. But now God hath so received us with this condition that he forgiveth us all our sins; and that not only for a day, but for all the time of our life: not that we should sin under colour that God willbe merciful unto us (let us take heed of that) but because we are frail and weak, God will always continue his goodness towards us. And farther when we do any good, there is yet some evil even in that good which we do. For we never give any alms with such perfectness as were requisite, but God may always find some fault or other in it. It is with our works as men use to say of wine, that there is still some fault or other in it. It is good wine will one say, but it hath taken wind, it is too sharp, it is musty, or there is I know not what in it; it is turned: and so the wine is nothing worth. Even so is it with our works, there is always some spot or other in them: so that God shall have just cause to reject them. Seeing it is so, we had need to be borne withal at his hand, as a child is borne withal by his father. And in very deed he hath made us such an express promise by his Prophet Malachi, 
Mal. 3.17. Psal. 103.13  That he will spare us even as a father spareth his child, who perceiving his child to be willing to do that which he commandeth him, although he do not his work so perfectly as were requisite he should, will not deal rigorously with him, if so be he go about it with a willing and cheerful mind. So than ye see why it is said that we are justified by faith.  
But whereas it is said on the contrary side, that our works shallbe reckoned unto us for righteousness; it is because God accepteth them. And why? Is it because they are worthy to be accepted, or for that they have any merit in them? No. But because of the covenant and agreement which he hath made with us: that seeing we are members of our Lord jesus Christ, he beareth with us, he pardoneth us our sins, and accepteth that which we offer unto him: although it be worth nothing, yet is it enough that he accepteth of it. According unto this reason, it is said in this place, that the almsdeeds which we do for God's sake, shallbe accepted at his hand for righteousness. And this letteth not but that we be justified alonely by faith: for when righteousness is referred unto his fountain, from whence proceedeth it? From the free mercy of God in that he forgiveth us our sins. Now, sith it is grounded upon that; we must not imagine that there is any contradiction in these places. And therefore let us briefly note, that when our Lord saith, that the alms which we bestow shallbe reckoned to us for righteousness; it is to encourage us the more, to the intent we should not fear that either our pain or our money is lost, when we have relieved the necessity of the poor. And when we have this lesson, we will not come and lay the foundation of our salvation upon our works: but we will always build the assurance of our salvation on the only mercy of God, and upon the death and passion of our Lord jesus Christ; by whose sacrifice we are reconciled, and through whose obedience all our sins and iniquities are done away. This (say I) is the means to assure us of our salvation. And thus when we have settled our trust and confidence in the only mercy and goodness of God, we will have no mind to stand upon our works: but it will suffice us that being accepted by the free mercy of God without any merit or deseruable worthiness of our works, he will give us will, strength, and power to serve him, to serve him I say, not after our own fantasy, but accordingly as he commandeth us.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to take them away, and therewithal so to reform us by his holy spirit, as our whole endeavour may be to please him, and to obey his holy will, as he hath declared it unto us in his law. And because we cannot come unto such perfection as were requisite we should; pray we him to reach us out his hand always to supply our wants, and to strengthen our infirmities, until he hath clean rid us of them. And so let us say, Almighty God & heavenly father, etc.   

On Monday the x. of February, 1556. The CXL. Sermon which is the fifth upon the four and twentieth Chapter.  
14 Thou shalt not defraud the hired servant which is needy and poor, neither of thy brethren, nor of the stranger which is in thy land within thy gates.  
15 Thou shalt give him his hire for his day, before the sun goeth dowen: for he is poor, and therewith sustaineth he his life. Lest he cry against thee unto the Lord, and it be sin unto thee.  
16 The fathers shall not be put to death for the children, neither shall the children die for the fathers, but every man shallbe put to death for his own sin.  
17 Thou shalt not wrest the right of the stranger, nor of the fatherless: neither shalt thou take the widows raiment to pledge.  
18 But thou shalt remember that thou wast a servant in Egypt, and that the Lord thy God delivered thee thence. Therefore I command thee to do this thing.  
IF there were not great wickedness and cruelty in men, it were needless to set down any such law as is here contained, to wit, That we withhold not from a poor man the wages which he hath earned. For we know that it is as it were his blood, according as it is written: In the sweat of thy face shalt thou eat thy bread. 
 Therefore when a man bestoweth himself in our service, we ought at least wise to give him that wherewithal he is sustained and nourished. And therefore I told you that if we had but one drop of kindness in us, we needed not to be taught this doctrine. For nature teacheth us what is right and indifferent. Let us therefore conclude when we read that which i● written here, that we are accused before God. of being as brute beasts towards our neighbours. For God would suffer us to follow on our own course, if he saw that every of us did discharge himself of his duty. But forasmuch as men are so perverse and wicked, that the rich seek nothing but to deceive the poor, & to devour their sustenance & the labour of their hands; it was needful that he should provide some remedy against them. And this is the way for us to far the better by that which appertaineth to the ordering of our life. Oftentimes when we read of any admonition in the holy scripture, we are of opinion that it is superfluous. For why? We have no consideration of the cause which moved God to command this or that, to wit, that forasmuch as he seethe the vices which are lurking in us, he meaneth to correct them. We must therefore examine ourselves, and that will teach us, that God exhorteth us not in vain to do that which is our duty. For albeit we know well enough what men say unto us, and every of us can confess that the things which are said are true: yet is it not enough for us to have the reasonableness and rightfulness of the thing proved unto us, unless we be also enforced to follow that which we know to be just and acceptable unto God.  
Now whereas it is said that a man shall not withhold the hire of a poor man, it is all one as if God in general did show, that men ought to deal uprightly, & by all kind of courtesy with those which are poor, and employ themselves to do us service. And he speaketh expressly of the poor, because there is no pity in this case towards the rich man: for if we own him any thing, he may tarry for it, he is not so hasty to have his money paid him from day to day, a man shall not be so suddenly pressed to give him his payment. In deed we ought not to tarry till we be plucked by the ears, to pay that which we owe. That is always to be condemned: and we excuse ourselves vainly, if we say: this man is aforehand, he hath no great need: I may therefore withhold that which is his. But I speak of the precise hour of payment, when a man is contented that I shall defer the payment of my debt from this day until to morrow. If I offer to pay him, he will answer me, I shall have it time enough. And why? He knoweth that I am ready to pay him any day: and as for himself he hath no such haste but he can well stay. But a poor man having travailed the whole day, hath nothing to eat but what he getteth by his labour: what cruelty then were it if I (when I have had a man's sweat, and labour) will for all that withhold from him his days hire? And therefore this reason is expressly added: for he sustaineth his soul therewith, or he easeth his soul thereby. For the word which Moses useth may be so expounded: that is, that a poor man hath an eye always unto his labour. Like as the rich man which is well furnished with all plenty, and hath his garners and his sellars full, resteth himself thereon: so a poor man which hath neither revenues nor inheritance turneth his soul, that is to say, his heart unto that which he maketh reckoning to get: and saith, well, I have traivailed, I shall have at leastwise as much as will find me to day: to morrow I will return again to my labour, and I will get more towards my meat and drink. The poor folk have their minds set upon that: not that we must have such an eye to our own travail and labour, as if it were that alone whereby we are sustained, and not rather the blessing of God: for we have seen what God hath said to the contrary in the eight chapter of this book: 
Deut. 8.17.  namely that we must take heed that we darken not the grace and favour of God by persuading ourselves that we have done this or that. Men therefore must attribute nothing unto themselves. Howbeit, Moses in this place hath meant no other thing, but that the means whereby poor folk are sustained in their travail, all their goods, rents, and lands is the labour of their hands. Seeing it is so that they have no farther abundance, and that God hath as it were locked them up in such necessity, is it reason that a man should deprive them of the fruit of their labour. If one spoil a man's corn field, if he mow down the grass of his meadow, or if he make an havoc of all: the whole world will cry out upon him for a murderer▪ And yet it is a more heinous crime to have deceived a poor man of the labour of his hands. For he hath (as I told you) no other lands nor inheritance: and besides that, he spareth neither his labour, nor his blood to get his living. This reason therefore aught to weigh well with us in this case of rendering hire unto them which have served us.  
And let us note by the way, that God meant here to command generally all manner of kindness towards poor folk. For if I constrain a poor man to labour for me, and I will pay him but by halves; doubtless I defraud him of his labour. If I covenant with one to serve me; well [saith he] you shall pay me thus much for my days work: but in the end I cut his hire so short, that the poor man after he hath done all he was able, shall not have wherewith to feed himself. For why? I will see: This man here must needs labour, he hath not else whereon to live, and he must needs pass through my hands, therefore I will have him for what I list. After that manner do the rich behave themselves often times in this behalf, they espy some occasions or other, to the intent they may cut off the one half of the poor man's wages, when he knoweth not what to set himself about. The poor folk offer themselves to labour, they desire but to get their living if they could tell where. Hereupon ye shall have a rich man say: this fellow is out of money and out of work, I may hire him now for a morsel of bread. For he must yield unto me spite of his teeth, I will give him but half wages, and he shallbe glad and fain of that: therefore when we use such rigour, although we have not withheld their hire: yet is it a point of cruelty, and we have defrauded the poor: and this cloak of paying the money the same day, will stand us in no steed before God. For it is to be known whether the poor man be contented or no. When a rich man hath wares to sell and one comes unto him for them, he will say, you shall not have them for any less: And why? His wares diminish not in his shop. But if there be a poor man which liveth from hand to mouth, and hath neither penny nor half penny in his purse, he shallbe forced to sell his ware for nought. If one buy them at that price, and knoweth the necessity which the poor man is driven unto, he is a manifest oppressor: and we can skill to say in common proverb: It is a holding of our foot upon a poor man's throat: it is a kind of robbery. We have skill (I say) to speak thus by them which buy such penny worths of them that are in need, and are so far pinched, that they can be at no other choice but to do what they will have them. Let us note well then that God in this place not only commandeth us to pay them without driving off from day to day, which have laboured or taken pains for us: but also would have us to have a dew regard of every man's need, and that when we set a poor man a work about our business, we should pay him his days hire▪ yea and that every man should set a price of his own wares, so as if we come to drive a bargain▪ the seller should not be feign to say to us, make what price you yourself list: And again, that when a poor man hath travailed for us, [we should not deal so unconscionably] as to make no further account of him than to have the fruit of his labour: but rather enter into just trial with ourselves, whether if we were in his case which pineth away & hath no other means to sustain himself but this, we ourselves would be contented to be so handled. We would have men to use gentleness towards us and relieve and secure us: let us therefore do the like or else we shallbe accused before God. For it is said, That it shallbe sin unto us when a poor man shall so cry out against us. And yet for all this we hear every day the cries and clamours which the poor cease not in lamentable wise to make, and think we that God is deaf all this while, & that he heareth not their complaints? I grant that the poor in deed are sometimes unthankful and spiteful, so as there is no dealing with them and they would as it were rake unto themselves other men's goods; and when they are requested to lend their hand to some work, they would have a double and triple recompense, & they will have great wages. Ye shall see some so stout and presumptuous, that they will not bestow pains in any thing, except they be greatly entreated: and yet they are so lazy, that they will scarcely put forth one hand to do their work aright: and for all this there is such a do to please them, that they will have their full payment, yea and double the price of their days work. This is to be seen. But yet for all that, there are many (as I told you) which are pinched. And therefore their cries must needs ascend up into heaven: and let us not imagine that we shallbe found guiltless before God. For whereas it is said that it shallbe sin unto us, it is to show that albeit men sue us not ne commence any action against us for it in this world; yet notwithstanding we shall not fail to be culpable before God: yea although the poor should not cry at all, as it hath been declared heretofore. The thing then in effect which we have to bear in mind, is that we ought to have an eye unto every man's need, and not to oppress him which is in necessity, thinking that we have an occasion of making our own profit by an other man's loss, when we see that he can not be without us. Let us beware that we be not so cruel. For although he make no complaint against us in this world, yet before God we are culpable: and that ought to quicken us up so much the more in our duty, considering that God reproveth us of cruelty in such wise.  
Now Moses addeth a second law: That the fathers should not be put to death for the children, nor the children for the fathers, but that every man should bear the punishment of his own sin. This Law was ordained because of a wicked & beastly custom which then reigned among the men of the East country, who made it a matter of no conscience to put the children to death for the father's offences, and so to shed the blood of the innocent. God therefore meant to withhold his people from following such barbarous dealing of the Paynims and Infidels. And it is a point which we must diligently note. For we might muse why it is said, that the father shall not be killed for the child, nor the child for the father. It seemeth that it is needless to forbid this thing, because we know that where sin is found, there the punishment ought to be laid without seeking any farther. Now therefore forasmuch as we are given to understand, that men have been so blockish as to put him to death who was in no fault, so as the father hath sometimes been drawn to death with the child; we perceive thereby that God hath not without cause established this law. It is true in deed that this is spoken unto judges and unto such as bear the sword in their hand: that the children should not be put to death for the sin of the fathers, nor the fathers for the sin of the children: but yet notwithstanding God in general warneth us also, that we ought not to hate the children for their father's sakes. Whensoever we see a wicked man, forasmuch as he is a reasonable creature, we ought to pity him, and not to hate him, although we must always detest the vice, and punish the person for his misdeeds. But if we hate the father for the sons sake, or the son because of the father, albeit we have not the sword in our hand, yet nevertheless this wicked affection which we have, is all one as if we did put the father to death for the child. And so let us note well, that this law appertaineth unto us all. And although we be not armed with power and authority to punish whom we list. Yet notwithstanding God putteth us in mind not without just cause, that he which hath offended must bear his own punishment, and not any other guiltless person beside.  
Hear a man might demand a question: what is the cause then why God threateneth that he will punish the wickedness of fathers upon their children, 
jer. 32.18.  and cast it as it were into their bosom? This is said, because that GOD is at liberty to curse not one man alone, but his whole race and posterity also. For what are we, if it please not him to behold us with pity? If he once turn his mercy from us, we can not but go into utter destruction. And therefore let us learn, that when God leaveth us such as we are, it is a kind of punishment which he layeth upon us. Ye see then how he punisheth the wickedness of the fathers upon the children, and yet doth wrong unto none. Let us mind that. And in very deed we ought to observe what difference there is between God and men. An earthly judge punisheth the faults which are known unto him: but before God it is not so, for we are all of us guilty. He which before men is faultless, and can be charged with nothing, let him come before God, and there he shall find himself short. Again we see not the cause why God punisheth young children, even such as are yet in their mother's womb: but he knoweth a reason why he doth so: and we must with all humbleness of mind reverence his judgements, when a thing seemeth strange unto us, and we be tempted to reason against him; we must submit ourselves, and know that we are too raw & too weak to comprehend the judgements of God, which are so high. And therefore let us not measure God by men, to bind him to do that which earthly judges are commanded to do: for he is not subject unto the same law, and the reason why we have declared. And in deed he protesteth also by his prophet Ezechiel, 
Ezech. 18.4.  that he will not punish the children for the father's sake. For it was now grown to a common proverb in Israel, that they which were troubled with war, famine, and other calamities, would say, What? we are not so wicked that GOD should handle us with such rigour, for we have served him, we have done the best that we could. Therefore we must needs say that God punisheth us now for the faults which were committed an hundred years ago, and should now have been buried. Thus men complained of God. As in deed we see how men are too much inclined to justify themselves by condemning of God. Hereupon our Lord answereth them: no no, this proverb shall be no longer used in Israel, That the fathers have eaten sour grapes, & the children's teeth are set on edge: for he which sinneth shall bear his own burden, & the chastisement of his offence. We see then that God doth so punish the sins of the fathers upon the children, that notwithstanding all are culpable, and there is not one which hath a sufficient excuse to ask a reason why God punisheth him. And if any allege that he corrected n1g-nn's fault by causing the child to die which was begotten by him, it is answered (as I have already touched) that God will sometimes punish the children for the fault of their fathers, but this is after his own manner which is incomprehensible unto us, that is to say, that he doth nothing but justly and uprightly. We shall not always see the cause why he doth it, for we have already declared that our wits are over gross and dull to enter into the bottomless gulf of God's judgements. But howsoever the case stand, we must vouchsafe him so much honour as to confess, that when he punisheth the iniquity of the fathers upon the children, he doth it on good right. And how? Will we say: It is not for us to inquire beyond our measure: Let us content ourselves with this, that God's goodness is an unblamable justice, and in the mean while let us walk as he hath commanded us. Let us not say: he doth this, and why may not we do the like? Yea: but what are we? For GOD knoweth his rule full well; but we for our part had need to be held in awe and under subjection: and if we would be at liberty to do what seemed good to ourselves, there would be too too great confusion. Ye see then what we have to bear in mind, when it is said in this place, that the father shall not be punished for the child's fault, nor the child for the fathers: but that he which offendeth shall bear the punishment of his offence himself. Now we are warned also by the way, not to entangle ourselves in the condemnation of those which have offended. For many are of opinion that they discharge not their duty, except they maintain an other man's wickedness. Oh, [say they] he that hath done this offence is my neighbour, or my cousin, or I know not what. If I hold him not up by the chin, if I seek not to violate and corrupt justice, I shall not be thought to have dealt with him like a kinsman, like a friend or like a neighbour. But we see what is said to the contrary: namely, that he which hath offended, shall bear his own sin. Therefore when we see any one to offend, let it grieve us, let us endeavour to the utmost of our power to bring him into the way again: but yet for all that, let us beware that we wrap not ourselves in his condemnation, seeing God hath exempted us out of it. And that is a thing which we have to remember yet further upon this place.  
The third law which Moses addeth in this place is, That they shall not pervert the judgement and right of the stranger, that they shall not tread the fatherless under foot, that they shall not wring a pledge from the widow. And why? Remember (sayeth he) that thou wast a servant in the Land of Egypt, and that the Lord thy GOD hath drawn thee out from thence, to the intent that thou shouldest pity them which are afflicted, and that thou shouldest not grieve them. We have already seen heretofore, that as men are of less credit and countenance touching the world, so are they more specially recommended unto our care by God. For they which have means to help themselves, seek not willingly either to this or to that man for help. For why? They can help themselves well enough. He that hath good friends, and is of credit carrieth his privilege, to get him favour himself: a rich man likewise and he that hath policy and courage in his dealings. For men are afraid to deal with them, they dare not offer to tread them under foot, because they see they are able to work their own revenge. And that is the cause why God maketh no mention of such persons. It is true in deed that generally he always appointeth us this rule, Not to do unto others otherwise than we would have done unto ourselves; 
Matt. 7. 1●  and that we must abstain from all wrong, deceits, and violence. He saith this in deed to all in general, but he saith not: Take heed of injuring and oppressing a rich man and one which is in credit and authority. For why? We are withheld from offering of such a one any wrong, because we are afraid of the like. But God sayeth: Let not any man grieve the poor man, let none afflict the stranger, let none trouble the fatherless, let none molest the widows. And why speaketh he thus of them? Because when we see that they are not defended by men, we think that they are set forth unto us, for an open prey. And that is the cause why we be so venturous beyond all reason & conscience, to snatch from them whatsoever we can take hold of. Let us therefore note well, that God in this place (as he hath done before) declareth, that he is the protector & defender of all such as are destitute of man's aid, and are not under propped in this world. And herein there are two points which we ought to note: the one is that if we do good unto a stranger, unto a poor man which is forsaken of all men, or unto the fatherless, we shall not lose our labour. For why? God acknowledgeth and accepteth it for a service done unto himself. If a man being acquainted with such as are rich and well friended, do for them; he maketh always this account, well, he is able to requite me for my pains: & again he hath good friends, & as he seethe that a man doth for him, so will he seek to show him the like courtesy. We will always consider whether men be able to make us recompense. But when a poor man cometh unto us, he shall hardly speak with us or find any favour at our hands. For why? we think that we must do him good for gramercy, because he is not able to recompense us. That is the cause why God putteth forth himself, & protesteth that he is bound unto us, and that if we think we profit ourselves nothing at all by helping them which be in necessity, we are deceived: for he accepteth of the thing, as if it were done unto himself. This is to be noted for one point. For the second let us note, that he threateneth on the contrary side, that if we molest a poor man, if we vex & trouble the widow or the fatherless, if we be cruel towards the stranger, although as touching the world this wickedness of ours be not punished, yet shall we render an account of it before him. And why? For we have set light by his protection. Like as princes and other great states will give protections unto them which are hated, and whom they see to be in danger: so god giveth his protection unto the fatherless, to the widows, to the poor, and to the strangers. And why? Because they have no means to the worldward to defend themselves withal, he supplieth this want of theirs, and declareth that he will not have men to tread those under foot whom he hath received unto himself, telling us that he is their protector. If one for all this, do enterprise any thing against them, is it not as much as to do him wrong, and as it were spitefully to despise him? So then let us note well, that as often as mention is made unto us of the poor, of the strangers, and of the widows; we have to deal with God, & wage battle against him, if we use not all equity and right towards them, and if we be not so gentle and kindhearted as to relieve and to secure them. Ye see then now what the cause is, why it is said in this place, Thou shalt not pervert the right of the stranger.  
Now to pervert the right is, to scorn a man when he hath a just and good cause. And this is at all times to be seen. In deed in the courts of justice there will sometimes such regard be had, that a stranger shall have the more speedy dispatch of his matters: and men will say that they must proceed more quickly in giving of sentence when a stranger cometh to demand justice, and not suffer him to linger in his suit as those which are at home at their ease and may go about their business: these may better be delayed, but as touching a stranger which cometh from a far place to require justice, men by nature ought to be moved not to make him linger, but to make a quick dispatch with him. But this notwithstanding when the thing is to be practised in places of justice, ye shall see the clean contrary. Let a stranger, whose case is as clear as the sun, come to demand his right, and he shallbe put off until eight days, and yet from that time he shall be further delayed. And then in the end, when he is well wearied, he shallbe new to begin again: and if he will follow on his suit, it shall grow worse and worse. This is at all times to be seen, and men make but a sport and game of it. The poor stranger knoweth not to whom to make his moan: if he meet by chance with a lawyer he lamenteth and sayeth: what a thing is this? I thought to have found some justice, but there is nothing but confusion: I see that all things are ruled by favour. Such cries (I say) and complaints a man shall hear every day: and yet for all that, men care not for them, but pass on still: but yet these things must come to a reckoning before God. And why? It is not said, Thou shalt not pervert the right of thine own countryman or Citizen. For why? It is sufficient that there is this general rule for it. Thou shalt not pervert any man's right. But let us know that strangers are to be more specially maintained, and that God taketh not on himself the defence of them without just cause: insomuch that whosoever offereth them any outrage or wrong, shallbe called to plead his cause before him. When we hear this, let us look more narrowly unto ourselves, and not think to dally with such a master as God is. But let us learn to use such rightfulness towards men, that if a stranger come before us, he may have as much right done for him, as if he had all the favour of the whole world, or as if he were well known unto us, and as if we did fear least some reproach should come unto us by the contrary, & as if he were able to seek further to make us punished for our evil dealing. Let us on our part do that which our Lord commandeth us: especially seeing that besides the promise which he maketh, he also threateneth us. On the one side he seeketh to win us by mildness and gentleness, saying: Harken to me: ye shall not lose your labour when you do good unto strangers and such as are unknown unto you. And again on the other side (as I told you) he threateneth us, to the intent we should not think that we are escaped although men complain not of us. Yet notwithstanding there be many with whom this warning beareth no sway at all. The Law of God hath always been: and yet what justice hath been showed unto strangers? Men have done the worst they could unto them, and the fault is nothing accounted of. And why? For if I be to do justice, and I see that in doing the stranger right I shall offend him whom I know: O I will not do it. And verily I know not through what madness it cometh to pass, that all folk although they know that it is ill done, cease not for all that, to procure the bolstering and bearing out of their own countrymen and citizens, and of such as are of the same place that they themselves be of. And why? O will one say, our acquaintance must not be injured. That is the common speech. But in the mean while we pull the wrath of God upon the whole town and country, and yet we think not of it. If men be asked in this case; what? will ye be at defiance with God? They will say: No. We must do justice, we must execute punishments. Again if a man speak of the oppression which hath been used towards a stranger, every man will be a judge in the case and say: there is no reason that one which is in credit and estimation should be borne withal, and a stranger trodden under foot, but that he to whom the right of the matter belongeth should have it. And yet for all this, when the thing cometh to the proof, there is nothing but favour and corruption; The poor strangers are left and forsaken, and there is no justice to be had for them. Ye see how this Law of GOD hath been evil practised in all times. But this is no excuse for us. Let us therefore bethink ourselves to pity such as are despised of the world, knowing that if we vex and grieve them, we offer God the injury. And if we help them, God will accept of such service. as much is to be said concerning the widows and fatherless. The fatherless are sometimes devoured. And why? They seem to be left for a pray. The case is like as touching widows. But God opposeth himself against this wickedness of men, and showeth that he hath a care of them. Let us therefore walk in such sort in the presence of God, that we respect not the world to say: O I fear that if I do not well I shall hear of it. But let us always mind this point, that nothing can be hidden from the sight of God: and although men bear with us and we stand still in their favour, yet if the curse of God light upon our heads, all the friendships in the world shall stand us in no stead. Let us mind this; and in minding thereof, let us be moved thereby to abstain from all wrong doing, although we be persuaded that in respect of men we may well and lawfully do it. Now God purposely allegeth: That the people ought to remember how they were sometimes servants in the Land of Egypt, and that God brought them from thence even to the intent that they should walk as he appointed them. Willingly ought we to have compassion on an other man's misery, when we for our part have been pinched with the like. For he which never knew what misery meant, hath no pity on them which are distressed. But when we ourselves have tasted of many miseries and afflictions, it ought to make us the more pitiful to relieve those which are in the like estate, which are presently afflicted as well as we have been. And that is the cause why God in this place putteth the jews in mind, that they had been servants in the Land of Egypt. For one which is borne in a rich house, which hath been dainetily brought up, which hath been always crouched unto, which never had a crooked word given him to grieve him withal, such a one when he seethe a poor man thinketh that he is one of an other kind than himself is of, and he vouchsafeth not to look upon him as on his neighbour. But if a man have endured much trouble, when he seethe any one to be grieved and trodden under foot, he bethinketh himself thus: Alas I myself was sometimes thus trampled on, and now albeit GOD hath exempted me from the like misery, yet must I not forget that which I have tasted of heretofore. And hereupon he calleth to mind all the afflictions which he hath suffered. What? I was grieved at the very heart when such wrong was done me; therefore I must now show that I pity his case, who is presently so oppressed. This affection is in us by nature. God therefore leadeth us unto this consideration. And here we be warned how greatly every man is addicted to himself. For if our affections were so well ruled as they should be, there would be greater kindness in us to take pity of them which endure afflictions. For there is not that man in the world, which ought not to be a lookingglasse for us, to behold our own nature in him, because that God hath joined us all together. So when one endureth grief and misery, we should open our bowels (as I may say) upon him, and suffer part of his grief with him. But what? We are far enough from doing of any such thing. For every of us is too well contented to be at his own ease and rest, that if we see others in misery, we leave them in the same case; nay we shut our eyes, and will not look upon them. Now for this cause it is needful that God should bring us home to ourselves, to teach us to say: Look on thyself: what if thou wert in the same state? It is a sign then that we are too much wedded to our own profit, when we have so little compassion on them which are in misery; and that we are worse than the brute beasts, when we are no otherwise moved in that behalf. Yet nevertheless it is not for nought that God leadeth us in this wise unto the minding of our own condition, to show what wickedness and corruption is in our nature. And seeing we know it, let us learn to use such pricks as these are, to quicken us up to the discharge of our duties, that when we see any man molested, we may endeavour to help him according unto our ability. And why? Because he is a creature made unto the Image of God, because he is our brother, because the like misery may betide us, or hath already happened unto us, at which time we also desired to be relieved. Let every man therefore quicken up himself by this means, as with a goad which we see God useth to prick us forward: and when we foreslowe to do our duty, let every man accuse himself and say, What? It seemeth that thou art become a beast in that thou takest no pity on him which endureth misery: If thou wert in his place thou wouldst have all the world run to relieve thee: and canst thou any longer number thyself in the array of men, when thou takest no greater care of a creature which is made unto the Image and likeness of God? Thus a man ought to quicken himself up in his duty. Now if we be exhorted to have such pity on them which are in any kind of misery, how much less may it be lawful for us to come & lift up ourselves against them like wild beasts, and to tread them under foot, which are destitute of all aid and help? God commandeth us to relieve & to succour them, and what wickedness were it then for us to come to molest and trouble them? So then let us learn, first of all to abstain from all injury and harm doing: and yet let us not bear ourselves in hand, that we are so discharged, when we have done no harm: but let us furthermore endeavour to relieve the oppressed, by helping them, and by bringing to pass that they may find a way to be delivered out of their misery: let every man employ himself hereunto. And if we think that in respect of men our labour is but lost, let us know that such service of ours is acceptable unto God, and that we shall not fail of his blessing: and let this stir us up, accordingly as we are warned in this place.  
Now let us kneel down in the presence of our good GOD with acknowledging of our faults, praying him to make us feel them better than hitherunto we have done: and that above all, (seeing he hath joined us together as brethren, adopting us all into the number of his children) we may so serve and honour him, as we may therewithal live in brotherly love one with an other, succouring one another in all our necessities, and abstaining from all malice, outrages, and deceits, in such sort as our conversation in this world be a true testimony unto us that our God governeth us by his spirit, and hath given unto us the mark of that inheritance whereunto we labour to come. That it may please him to grant this grace, not only unto us, but also to all people and nations of the earth, etc.   

On Tuesday the xj. of February, 1556. The CXLI. Sermon which is the sixth upon the four and twentieth Chapter.  
19 When thou cuttest down thine harvest in thy field, and hast forgotten a sheaf in the field, thou shalt not return back again to fetch it: but it shallbe for the stranger, for the fatherless, and for the widow, that the Lord thy God may bless thee in all the works of thy hands.  
20 When thou gatherest thine Olives, thou shalt not return again to seek over the branches, but it shallbe for the stranger, for the fatherless, and for the widow.  
21 When thou gatherest thy vineyard, thou shalt not gather the grapes which thou happenest to leave behind thee: but they shallbe for the stranger, for the fatherless, and for the widow.  
22 Remember that thou wast a servant in the land of Egypt, therefore I command thee to do this thing.  
WE have seen heretofore how God ordained, that in gathering in of the harvest, 
〈◊〉. 13.24  and of the grapes of the vinyeard, they which were hired, might while they were reaping and gathering of the grapes, eat their fill. And this permission he gave unto them, to show, that the rich must not so swallow up all things, but that they must always bestow some portion on the poor; every man according unto the plenty and abundance which he hath. For see here with what condition God leaveth his goods in rich men's hands; namely, to the intent that having the ability, they should also take occasion to relieve their neighbours which are in necessity. And so this kindness and gentleness ought to be amongst us, that he which hath wherewithal to be liberal, should bestow some part of his abundance upon his neighbours. And although none be rated touching his liberality, by way of tax or sessement, yet nevertheless every man ought to think that God hath given him plenty of corn and wine upon condition, that he should bestow some part thereof on them which are in need and necessity. That which we have now recited, tendeth to the same effect. For God ordaineth that when a man cutteth down his harvest, gathereth his grapes; or beateth his Olive trees, (as we with us do our walnuts) he should not be so covetous as to ●ake in the utmost ear of corn, to look for the last grape, or to seek after every Olive: but that he which gathereth in the corn of his field, should leave somewhat after him for the poor to glean, as for the fatherless, for the widows, and for the strangers which have no lands nor possessions of their own. Ye see what a reasonable law God setteth us down in this place, to the intent we should know, that if God hath given us abundance of goods beyond our own use, we ought not to be over niggish of them: but that they which stand in need, must be some way relieved and succoured by us. There is also a promise added to correct that distrust which is in men. For God sayeth that when men shall so do, he will increase their wealth which have been liberal to help the poor and needy. And besides this, he putteth the jews in mind, that it is he by whom they were brought into that land which they possessed, & that they held it at his hand. As if the chief Lord of the fee should say unto them which hold of his tenure: What? The land you have is mine, and I have granted it unto you with condition that I shall receive at leastwise the rents and services. God therefore in token of a kind of homage, reserveth unto himself, the gleaning and other things for the poor that come after to gather the grapes and the olives which are left behind. God sayeth that these are royalties which belong unto him, and that he giveth and bestoweth them on such as have need: and therefore, that the rich men ought not to be grieved therewith, as if they had lost any thing, or as if their own goods were taken from them: for God saith, all is mine. Ye see then in effect what is here contained. Now let us note well, that God meaneth not that the poor should be in such wise relieved, as that the rich should be spoiled of that which they possess. For what a confusion and disorder would that breed? We must therefore note, that God leaveth unto every man whatsoever he possesseth, either by way of inheritance, or by buying, or by any other just and lawful title. And hereby the poor are warned, not to ransack or make havoc of whatsoever cometh in their way, as many do, which think they may snatch away any thing by good right, so they be not punished by law, nor have any to witness against them. What? I have great need sayeth one. Yea, but what need soever a man standeth in, yet God will not have the civil order broken, and all right perverted. If the rich discharge not their duties, but be so cruel as to suffer the poor to die in their need, they shall render an account thereof, but that shallbe before the heavenly judge. But in the mean while the poor aught to take things patiently, they must abstain from all malice, from all ravin, from all pilling and spoiling. This than ought to be diligently observed in the first place. For our Lord saith not in this place: he which hath need of corn in harvest time, let him take a reaphook, and go and cut his neighbours corn to carry it to the mill: but he speaketh only of leasing after the harvest is in. But a man shall see perilous gleaners nowadays. For if a man set not diligent watch over his possessions, every body will take his share; men are grown to such unruliness, that there is no upright dealing used: men have no regard to think that God hath distributed the goods of this world according unto his own good pleasure, and that his will is, that he which is richest should possess that which he holdeth, and that no man should do him any wrong for it: no not although he be one of the unsatiable gulfs, which think they have never enough. Yet for all that God will not have any man to touch their goods or to do them any wrong. But this is little regarded. And so although God directs his talk in this place expressly to the rich; yet nevertheless he giveth the poor a lesson also, and meaneth to bridle them from going into another man's field to convey away secretly what they can catch, and from entering into their neighbour's vinyeard to gather grapes at their pleasure. Nay, he will have them to abstain from other men's goods, until such time as they may glean after the harvest, and gather the grapes which remain after the vintage. For this leave is granted them, so they come not to spoil like thieves, but to take that which God hath reserved for them. And in very deed we suffer dogs to eat the crumbs and other scraps which fall under the tables: and shall we not suffer our brethren, which are made to the image and likeness of God? Ought not they to have part of our abundance, so as they might come and have at leastwise some little pittance to lick up? What great matter is it to gather the grapes which are left when the vintage is gathered? What great matter is it to glean after the harvest? Verily it is but a small thing. And therefore it were too too excessive cruelty in men, if they which have lands & possessions, after they have gathered in the fruit of them, will yet be such niggards as not to permit the poor to have that which they might gather after them. But because men are so distrustful, that they think the whole earth will fail them, God to make this doctrine more available sayeth: I will make thee to prosper, thou shalt be increased and multiplied through my blessing and favour, when thou dost so. There is no doubt but God meant in this place to correct the unbelief which reigneth overmuch in us, in that every of us thinketh that he shall never have enough: O sayeth one, such misfortune may betide me. I must provide for such a hard time. And this is the cause why men snatch and scratch to themselves on all sides and cannot be satisfied, but the more they have the more is their covetous desire inflamed, as he which is sick of the dropsy, the more he drinketh the more he thirsteth. And what is the cause hereof? Even our devilish unbelief and distrustfulness in that we consider not that it is Gods own office to nourish us. And whereas we ask of him every day our daily bread, there is not one among an hundred which understandeth what is meant by that word: for we desire to be fed at God's hands. The rich use this form of prayer aswell as the poor; and confess thereby that they so possess their goods, as if God gave them a portion every day for their nourishment, and that that whatsoever they have in their garner, they do receive it at his hand. But none thinketh hereon. And that is the cause why men are so insatiable, and burn with such covetousness, that they are always raking to themselves, and making up huge heaps of wealth, and are never contented. Will we then live contentedly? Let us have our recourse unto God, knowing that if he bless us, we shall have sufficient wherewithal to be sustained and nourished. To this intent therefore is this promise set down here, that God will bless them which are no such niggards towards the poor, but that they suffer and permit them to be someway relieved by gleaning and gathering the small fruit which is left behind. And so as often as we are moved to do any alms, let us call this warning to mind and correct our niggardliness thereby, which proceedeth (as I told you) from this distrust of ours, that we consider not that it is God which must provide for us.  
Now it is true in deed, that when we give an alms we are not constrained to rid ourselves clean of all that we have. For Saint Paul showeth that God spareth us herein. 
2. Cor. 8.14  I say not (sayeth he) that the poor must take that which the rich have, but that at leastwise of your abundance, you must secure such as are in need, and see them somewhat relieved by you, as who would say: It is not enough that I have for mine own use, and that God show himself so liberal towards me so as I want nothing; but forasmuch as I see my neighbours pine away through need, they must have some portion of that which is mine, and they must at leastwise feel somewhat of the blessing of God, when I am at mine ease. That is the thing whereunto saint Paul leadeth us. So then let us profit ourselves by this place where it is said: Thou shalt gather in the fruit of thy vinyeard, thou shalt cut down the harvest of thy field, thou shalt beat thy Olive trees, knowing that it is a special privilege, which God giveth unto men, and which we ought to esteem well of, when every man possesseth his own without gainsaying, so as he which hath a field, gathereth the corn to maintain himself & his family, and he which hath a vinyeard, reapeth the commodity of the wine. Seeing the Lord granteth this unto us, let us acknowledge his fatherly goodness towards us: and let it stir us up to relieve and secure them which are in need and distress: and when we see the poor languishing in their miseries, and oppressed with necessity, let us be moved with some pity towards them; let their case touch us to the quick: and albeit in respect of men we may say: This is mine; yet notwithstanding, let us have an eye unto GOD, who hath bestowed it on us under condition that we should not keep all of it in our own hands, but distribute it in such wise as we see agreeable on the one side to our own ability, and on the other, to the need and necessity of our neighbours.  
But let us return to the promise. For as I told you, a man might say: Well, I have wherewith to find me this year: but what shall I have for the year which followeth? A man must not assure himself of that which he hath: For the corn which he hath in his garners may be consumed: God can soon cause it to vanish. And it must not be in way of hypocrisy that we must say, Give us this day our daily or ordinary bread. For thereby we confess, that they which have never so much, have nothing at all, except God make it available to their use. So then let every man have consideration to say: What may this boot me? Although I be stored and furnished with all things; yet God may bereave me of all: he hath the heavens in his hand to shut them up, and he sayeth that he will make the heavens as hard as iron, 
〈◊〉. 26.19  and the earth shallbe hardened like brass, so that we shall not wring out of it one drop of sustenance for us. Will we then that the Lord who hath hitherto fed us, and been our foster father, even unto this present time, shall continue to do the like unto the end? Let us take heed that we distrust not his goodness, and thereby be hindered to be kyndhearted towards them which have need of our help. Let us therefore help them, yea, even without staying upon any other thing than this present promise, That the blessing of God shallbe upon us. Let us be inclined unto pity and compassion, to relieve them which stand in need of our help, knowing that when God hath given us one good year, if we be gentle and kindhearted to secure our neighbours, he will always increase his benefits and blessings more and more upon us: as Saint Paul also showeth in the second Epistle to the Corinthians, 
2. Cor. 8. & 9 Chapt.  where he handleth this matter at large. Let us therefore have this always before our eyes, as the very point whereunto the scripture leadeth us: namely that we must be fully assured, and thoroughly resolved, that our Lord will never forget us. When we are once thoroughly persuaded of this, doubtless we will esteem more of the only blessing of God, than of all that ever we might have gathered & heaped up together. Though we have all the provision in the world: it would not suffice us so well as this only contentment will do, to say: I have my God which hath promised not to forget me, but to continue his bountifulness always unto me: I have ever found him liberal towards me even until this day, and he will do yet more for me, if I commit myself wholly unto him and to his providence. Ye see then what we are to learn as touching this promise.  
Let us come now unto that which God addeth, that is: That the jews were servants in Egypt, and that he brought them out from thence: (as we saw yesterday.) But he repeateth the same thing again, & that not without good cause. For as it was yesterday touched, if men be wealthy, there is much crouching unto them because of their riches, they separate themselves as it were from mankind, and they bear themselves in hand that they are a degree above them, & the poor may not touch any thing of theirs. To be short, if God would have beleveed them, he should have made a several world for them: for to their seeming, the poor are not worthy to have any dwelling with them. And that is because they are not touched with other men's afflictions, to say: Alas behold he is my flesh, how wretched soever he be, as the prophet isaiah saith, 
Esa. 58.7. Col. 3.12. 1. john. 3.17  who leadeth us to the minding of this point, when he would have us inclined to pity and compassion, so as our bowels should yearn at the afflictions of our brethren, as the scripture speaketh. But there is not one which thinketh hereon. God therefore perceiving that riches do blind men in such wise, and that their eyes are ready to burst, (for that is the similitude) which david useth in the 73. Psalm) sayeth: Remember that thou wast a servant in the land of Egypt. And so whereas the jews are exhorted in this wise, it is to the intent they should not be puffed up with pride through their abundance, or that being fat and well fed, they should not become like resty jades as it is said in the song: but that they should always bethink themselves thus: We were sometimes in bondage, and that in such cruel bondage, as none could be greater, we were in thraldom like poor slaves, but God hath delivered us. The remembrance of this one thing ought to abate all the pride of the jews, and moreover to lead them to pitiful compassion to help those which were poor and needy among them.  
As for example, if there were strangers which had neither vineyards nor other possessions: if there were widows and fatherless among them, they ought to think: Alas, when our fathers were cruelly afflicted in the land of Egypt, they would feign have been somewhat relieved: is it not reason then that we now should do the like? This (say I) is the meaning of God, when he speaketh of the bondage of Egypt. Moreover, he warneth the jews (as we have declared afore) that they possess not the land of Chanaan for their inheritance by any other title, than because it was given them by GOD. It is therefore all one as if the chief Lord should require his royalties, his homage, & his other right, which are due unto him. For God seemeth thus to say: I have given you the land of Chanaan: but I have reserved the gleaning & such like things for myself. And therefore deceive me not of that which is mine. Behold, I appoint the poor in my behalf to go and gather up these things.  
Now as for us, it is true in deed that we dwell not in the land of Chanaan, as did the jews, we have no such order of government as they had, neither are we of the stock of Abraham, there are no such portions of land allotted us as are written of in josua; and yet nevertheless this aught always to be in force amongst us; that he which is of wealth, is bound according to his measure and abundance, to relieve them which are in need. Saint Paul speaketh not unto the jews, 
2. Cor. 8.14.  he speaketh not for the time of the figures under the law, but he setteth forth this doctrine & this rule unto all the faithful in general, and will have men observe it until the end of the world. Therefore let us note that whensoever through our niggardliness we withdraw ourselves from helping our neighbours as we ought, we are reproved by this word: What? whatsoever thou hast, thou hast it from the hand of God. And under what condition? For see I pray you, how men discharge themselves with slightness; What? sayeth one. Is not this mine? Yes, but yet oughtest thou to be kindehearted towards such as are in need. For art thou rich? It is not because of thy fair eyes [as they say.] In deed God hath given more to thee than to many others: but for all that, hath he reserved nothing for himself? Hath he given all over unto thee to make havoc of it? Although every man enjoy his own field, and his own vinyeard, although every man eat of his own corn and drink of his own wine, must charity therefore cease and be laid aside? 
Col. 3.14.  Must it be diminished? Is it not in degree above all the civil orders and laws in the world? Is it not the bond of perfection? So then they which are by nature such miserable pinchpennies and such niggards, they which whine so when they should give an alms, and are as willing to do it as a Bear to go to the stake: let them fight against that vice of theirs, in such wise as our Lord showeth us in this place, and let them say: How now? That which thou hast is none of thine, saving that thy God hath given it thee. Consider now what covenant he hath made with thee. It is not that thou shouldest be a gulf to devour and swallow up all, but to the intent that thy brethren should be somewhat relieved by thee, and he vouchsafeth thee the honour to be the disposer of his goods. If God gave me no more than I needed, yea, if I had not a crumb of bread more than would feed me: yet were that very much: and could I ever discharge myself of my duty to magnify him sufficiently for that his bountifulness & goodness towards me? No verily. But when as he giveth a man more than he needeth, he appointeth him after a sort to represent his own person, as if he should say, Whereas it is my property to do good: for all good things proceed from me: It is I which make the earth to yield fruit: It is I which do give it strength to bring forth her fruits: I do as it were give him mine own office, and assign him to be as it were my lieutenant: and how great an honour is that? All the rich therefore which have wherewith to do good, are doubtless as it were the officers of God to exercise that which is properly belonging unto him, to wit, to help their neighbours to live. Therefore sith God vouchsafeth us such honour; are not we too shamefully malicious and more beastly than the beasts themselves, if we be not moved with pity and compassion towards the poor? So then let us remember this word when it is said, that God gave the land of Chanaan unto his people on condition, that the rich should pity the poor: and at this day let us apply this doctrine unto ourselves, according unto that forealleaged warning which Saint Paul giveth us.  
Now we are likewise warned in general, to acknowledge the miseries wherein we were when God reached out his hand unto us, to the intent we may be so much the more fervent to serve and honour him, and to yield ourselves wholly unto his obedience. And that extendeth very far: for in general when God meaneth to press us more nearly to discharge our duties towards him, and that every one should dedicate himself wholly unto his service; he putteth us in mind that he hath drawn us from out of the deepest dungeon of death, and that we were sometimes the bondslaves of Satan, that we were held fast bound under eternal damnation, & (to be short) that we were as good as plunged in hell. Lo what inheritance we have by our birth, until GOD cast his eye upon us, and of his mercy draw us out of the horrible confusion wherein we are and which we bring with us.  
But now let us look unto our first birth of all: Our Lord created us after his own image and likeness. It is true: but that was wholly defaced and wiped out in us by the sin of Adam: we are accursed, we are by nature shut out from all hope of life: but behold our God hath redeemed us by the blood of his son, & hath opened unto us the gate of heaven. How much therefore are we bound unto him, if we consider our first estate, and what we were before he advanced us unto this dignity? And this is not yet all, we were also wretched unbelievers. For albeit that jesus Christ was the redeemer of the whole world, yet had we as much as lay in us, renounced that benefit, nay we had falsified our baptism, whereby God from our infancy had marked us, to say that we should be of his house and of his Church. And how have we lived all the time that we were Idolaters? We have annihilated God's grace, whereby he had called us to him, at leastwise as much as lay in us: but the goodness of God always surmounted, and his truth was so firm and sure, that it hath overcome all the wickedness of men: in so much that though they have been unfaithful, yet notwithstanding GOD continueth still to show himself faithful, so that the baptism which we had defaced, remaineth still in his full force: but it is not long of us; for as I said afore: we were plunged in all uncleanness and filthiness: and were so defiled both in body and soul with all manner of defilementes, that we could not be but estranged wholly from God. But yet hath he plucked us back again; and as now we be become citizens of the kingdom of heaven, 
 and are reconciled unto him, and are adopted for his children, and yet we are unthankful unto him, yea, and we grow proud against him; insomuch that diverse presume wondrously of themselves, and yet know not that they are beholding unto God for all the good which they have. Ye see then how we be moved to humble ourselves, and that in acknowledging the benefits and gifts which we have received of God, we ought to endeavour to use them so, as all may be referred unto his honour, that he may be served of us, and every of us apply himself, first unto his obedience, and then to have compassion of our neighbours.  
When we behold the wretched unbelievers in the Popedom, which are still carried away so headlong in ignorance and in the damnable superstitions of Papistry: alas we ought to think that we were like unto them, until God delivered us from thence: and that we are forgetful hereof through contempt, as we see that many disdain the Papists and mock them, and have no pity of them. And why? Because they consider not what they themselves have been; ne magnify the grace of God to say: If God had not reached us his hand, what had become of us? We had remained in our destruction, wherewith we had been overwhelmed. Let us therefore think hereupon when we behold them which are yet as it were rejected and forsaken of God: let us know that our case and theirs was alike: and let it move us to humility, that all pride may be cast down, and we endeavour to win them, as much as lieth in us, which are yet wandering from the way of salvation: let us acknowledge that we had once need of such help and succour, and that God was not niggardly towards us, to the intent that we for our part should not be negligent to employ ourselves likewise for our neighbour, & by that means show that we are his children, seeing it hath pleased him to show himself a father towards us. Now I grant that there are many which are wonderfully grieved when a man putteth them in mind what they have been in time past.  
If a man be become rich and is advanced to honour, he would have no man to remember him what he was afore: but he is carried away with such an headless overweening, that he surely thinketh that he is fallen from the clouds, and would gladly so blind the eyes of the whole world, than men should consider nothing but his present excellency. But our Lord, notwithout cause, bringeth us back again. And why? For (as I told you) men are subject to this forgetting of themselves when God hath once exalted them, and thereupon they disdain their neighbours, and pride engendereth cruelty: (as it is said in the sixteenth Chapter of ezechiel,) where Sodom is set down for an example thereof. God saith that the pride which was found in Sodom, provoked his wrath and vengeance against that city. For when they had once abundance of all things, and were grown fat, when they had meat and drink at will: then began they (saith he) to be puffed up in pride, and afterward withdrew their hands from the poor, and thought that it was enough, so that they themselves were furnished. Let us therefore know, that our Lord perceiving the vice whereunto we are overmuch inclined and given, meant to provide such remedy for it, as he knew to be fit and convenient for our salvation. So than if we bethink ourselves well, we shall always find just reason to move us unto kindness towards our neighbours. There is yet another thing which ought to induce us hereunto, namely, if we consider thus with ourselves: even that I am a man, and that I am endued with some special quality above others, it is of God; I am beholden to him for it, it is he that hath given me that prerogative. But how soever I far, I cannot cut myself off from mankind: I am descended from the stock of Adam which is wholly accursed: and as for that knowledge which I have of God's truth, it is a special gift which he hath given me: I have it not by nature: and farther I am subject to all the miseries and wretchednesses in the world: if I be to day in honour, to morrow God may put me to infamy and shame: if I be in health, God may cast me into sickness. We see how Kings and Princes themselves have been eaten up sometimes with vermin and with rottenness, 
Act. 12.23.  and have been so stinking, that they have loathed even themselves; whereby a man might perceive the hand of God visibly upon them. Therefore when we see such examples, it ought to humble us. And shall not this humility breed a brotherly kindheartednesse in us to help our neighbours, or at least wise to bewail and to pity the misery wherein they are, seeking as much as lieth in us to relieve and secure them? So then let us always think on this: Thou wast a servant in the land of Egypt, and therefore I command thee to do thus.  
Now when our Lord sayeth, I command thee to do so, he taketh that as granted, which I have already touched, to wit, that because he is the Redeemer of this people, therefore they are bound unto him. You own all things unto me (sayeth he): and seeing it is so, I will have you pay such a tribute in way of reknowledging of those goods and lands, which you hold of me: and I require nothing but that which is mine. Now when we have well considered hereupon, let us take the exposition hereof as Saint Paul delivereth it unto us in the fourteenth Chapter of his Epistle to the Romans: and we shall see how profitable this doctrine is for us. For, for this cause (sayeth he) jesus Christ died and rose again, to the intent that we should be his, both while we live and when we die. Behold here a bond which we cannot escape, and woe be unto him which seeketh to exempt himself from it: to wit, to dedicate both our life and death unto his service, who hath so loved us and held us so dear, that he hath not spared his own life, to win us unto himself and unto God his father. Seeing then that he hath so redeemed us, that we are his inheritance, and that he declareth that we are wholly his, & that we belong properly unto him, it is good reason that whensoever he commandeth us any thing, we should lay our hand on our mouth, and receive without any gainsaying whatsoever he putteth unto us. For seeing he is our Redeemer and that we hold of him whatsoever we have, are we not over blockish, if we submit not ourselves unto him and rest altogether on his will? And that is the cause also why GOD useth this preface in his law: 
Exod. 20.2.  I am the everliving thy God which have brought thee out of the land of Egypt. Before that God setteth down any commandment to rule the life of his people by, he saith: Know ye that I have already purchased you to serve me. I grant we have not been brought out of the land of Egypt; but yet the redemption which hath been wrought for us is much more precious: for we are delivered from the bottomless pit of hell. For as much therefore as we of our own nature are so slow to serve God, or rather so resty, that we draw clean backward from his will: because we receive not the yoke quietly, but are as young untamed and unhandled heiffers, or rather as stiff-necked bulls. For we see how some are so headstrong and brainsick, that a man can by no means rule them; and others are spiteful and froward, full of rebellion, and unreclaymable. Sith we see it is so hard a matter to bring us in subjection under GOD; let us quicken up ourselves in this sort and say: How now? Knowest thou not who it is that speaketh? Is it not he who hath redeemed us? And seeing that we are his, must he have so much a do to win us unto himself? Shall we so resist him? Must he be fain to fight with us when he would frame us to his will? Do not we show ourselves monsters in so doing? And are we not to be holden for detestable persons? Verily if we look well to ourselves, we shall find that this is not the only cause whereby we are bound unto God: he might upbraid us with his creating of us. And if we be his creatures, is it not good reason that he should quietly have the mastery of us? And what creatures are we? He shallbe served of the Oxen and Asses, he shallbe served of the earth which is without all sense and feeling, and of corn and of wine and of all other senseless things: for we see how God employeth them as it seemeth good unto him. But he hath created us after his own image and likeness. Was he bound to make us reasonable creatures, and to give us such excellency and dignity? Nay verily. Let us know then that it ought to move us to yield ourselves wholly unto his obedience, for as much as we see that he hath preferred us before asses, horses, dogs, and other beasts, and before stones and other dead and senseless creatures. But there is yet more (as I have said) to wit, the redemption which God hath wrought for us; which deserveth that we should suffer ourselves to be governed by him: and that whensoever he speaketh, it is to be presupposed that he hath all authority over us, and that he borroweth it not any where else, but hath it dew unto him, as unto our sovereign King.  
But let us farther note, that God meaneth not to wrest from us any servile or forcible subjection, but would have us of our own good will quietly to yield unto that which he saith. Why useth he these words: Thou wast a servant, but I have now set thee at liberty? There is no doubt but that he meant to win us unto himself by this mildness. As if he had said: Go to, I might in deed constrayn you to serve me: but I will have you to serve me with a free heart: I will have you like a child which taketh pleasure in obeying and pleasing of his father: I will not hold you as slaves and bondmen, but I would have you offer yourselves up unto me as it were in sacrifice. Now we know that the sacrifices which we offer unto God must be offered with a free good will & all that ever he requireth of us, he caleth sacrifices. And therefore let us note, that by his receiving of us unto himself, after he hath redeemed us, he giveth us to understand that he meaneth not to hale us to him by force, nor to hamper us with cords and chains, nor to wrest I know not what from us, neither cometh he like a sheriff or bay life to levy any thing of us; but exhorteth us mieldely: and showeth us that sith he hath redeemed us, it is good reason that we should be his and also all that ever he hath put into our hands: And that seeing we hold all of him, and by those things he testifieth his fatherly goodness towards us: therefore we ought to be so much the more moved and inclined too do whatsoever it shall please him to command us. And that is the cause also why the holy scripture useth such amiable speeches as these: I exhort you: 
● Cor. 5. ●0.  I pray you. When Saint Paul spoke, he might have used the authority of God. For when we bring the law, when we reprehend vices, when we exhort unto that which is commanded us; surely it is God that speaketh: and we t●ke it from him whatsoever we utter with our mouths. But yet God in the person of saint Paul prayeth us: and therefore we ought to be ashamed, if we yield not thereunto, ne be meekened therewith, what hardness soever be in us. So then let every of us learn to quicken up himself, when we see such looseness in ourselves, and that we are so slow that we rather recoil backward than set ourselves forward to any good thing. Consider O wretched creature after what sort thy God directeth his speech unto thee: he cometh familiarly unto thee: he sayeth not, Behold I am your king: I have all rule and superiority over you, and therefore I must handle you roughly: he speaketh not after that manner: but he sayeth: I am come nigh unto you. And for what cause else but to be your saviour? And this he doth not for his own profit, but for our salvation: therefore sith we see that our Lord useth such gentleness and mildness towards us, we ought to far the better by it every one of us, & to take occasion thereby to quicken up ourselves the better in our duties.  
And let us note also how God saith: I command thee to do so. And why? To the intent we should listen unto his mouth, & depend wholly thereupon: and not every man order himself after his own fancy and say: O I do this in the honour of God, and is it not enough? Every man must not bring his own opinion before God, to say: We must do this or that because we think it to be good: but God will have men simply to hearken and to follow without any exception, whatsoever he calleth them unto. And when he leadeth us in this wise unto his own will, it is all one as if he had cut off all those excuses to say: And when I do thus, will it not do well if I use such a mean? GOD (I say) will not have us to take such advantage of him, that every one should order himself according to his own pleasure: but he will have his word harkened unto, and obeyed without any gainsaying. So then will we have a certain rule? Will we not wander in our life as wild and savage beasts? Let us hear God speak; and having heard him, let us hold ourselves unto that which he saith: and let us not presume to bring in our replies and say: yea and this would do well, and that were not amiss. But let us bethink ourselves thus: Doth God command us to do so? It is not enough to put the whole world to silence, and to bridle not only our tongues, but also our hearts, so as we presume not to go against him, but yield him the honour which he requireth, and say: Lord we are here: And then if we will speak; it must be but to say, Amen Lord. And therefore when he commandeth us any thing, let us know that we must yield our consents unto it, and that not by force or constraint, but willingly; and we must obey it, not by halves, but fully and wholly, and not usurp any such liberty, as to do whatsoever we think good, but suffer him to govern us and to bear rule over our thoughts and works, that we may altogether be his.  
Now let us kneel down in the presence of our good God, with acknowledgement of our sins, praying him to make us to feel them more and more. And because he hath bestowed all things upon us, and showeth himself so liberal a father towards us, let us for our part endeavour to show ourselves his children, enforcing ourselves to do well, and to relieve and secure them which are in need. And forasmuch as we feel ourselves so far indebted unto our GOD, let us be stirred up the more to acknowledge this inestimable benefit that he hath done for us when it pleased him to draw us out of the gulf of hell, and hath called us to the hope of everlasting life, in the which he mainetaineth and preserveth us daily by his word: and pray we him to confirm us therein better and better, until he hath brought us into the full possession and enjoying of that everlasting inheritance which he hath promised unto us, and which he hath purchased for us by the blood of our Lord jesus Christ. That it may please him to grant this grace, not only unto us, but also unto all people and Nations of the earth, etc.   

On Wednesday the xii of February., 1556. The CXLII. Sermon which is the first upon the five and twentieth Chapter.  
WHen there is any strife between men, they shall come unto judgement: and they shall have justice done them, by declaring him just which is just, and by pronouncing him wicked which is wicked.  
2 And if the wicked be found worthy of beating, the judge shall cause him to be laid down and to be beaten before his face, according to his trespass, unto a certain number of stripes.  
3 Forty stripes shall he cause him to have, and not above: lest if he should be beaten above this number of stripes, thy brother should appear despised in thy sight.  
4 Thou shalt not mussel the ox his mouth which treadeth out the corn.  
Our Lord in this place showeth them which have the charge of justice, what they ought to do when any man hath wronged his neighbour. For we know that civil order is ordained on earth, 
●. Tim. 2.2.  to the end that every man might live quietly, so as the weaker be not borne to the ground by the stronger, but that right and equity might bear rule. If this were not, men were better to be beasts to range in the wild forests: for the beasts yet can maintain and keep themselves one with another. But we know that men are of so perverse and crooked a nature, that every one would scratch out his neighbour's eyes, if there were no bridle to hold them in. Seeing then it is so that God hath ordained magistrates to repress the lewd behaviours of men, and not to suffer any injurious and wrongful dealings to escape unpunished: it is not without cause that our Lord commandeth here, that if a man be unjustly molested, and complain of it, he shall have justice done him. And although it be here expressly spoken of such injuries as men complain of; yet meaneth he not, that if any wickedness be committed and not complained of, the magistrates should wink at it, and dissemble it. For when a man is offended and seeketh thereupon for justice, he shall have peradventure some reasonable amends. But in the mean time ye shall see God offended, ye shall see a crime committed not against one man only, but against all; and yet no plaintiff found in this case; for we know that such zeal is not to be found in the world; nay we are fallen now into those times of which the prophet Elias spoke: 
1● Kin. 19.10  That there is not one which standeth up to maintain the quarrel of God: and except we see that either we ourselves are like to sustain loss, or may make the matter gainful unto us; we withdraw ourselves, our mouths are shut up. And therefore the magistrates may not think themselves excused, although they have no alarms rung in their ears, nor complaints made unto them: for they ought to be watchful to punish such faults as are committed: they ought to inquire after them although they be not first made privy unto them. Nevertheless GOD will have them to hear the cries of those which are oppressed, and to reach out their hands unto them. And in very deed it is said that God will be on their side which are wrongfully entreated, & will defend them. The holy scripture pronounceth oftentimes that their cries are heard up into heaven. 
Psal. 12.6.  Now God having first declared that; appointeth such here below as shall execute justice in his name. Seeing he heareth them which complain unto him, from the heavens; if earthly judges play the deaf men, shall they escape for it? Doubtless nay. The register books shall one day be opened▪ & God will show that there were these and these outrages and violences committed, & no redress of them. Let us therefore note well, that God meant in this place to declare, that he will call those which bear the sword of justice to their account and reckoning, if they wittingly permit any man to be injured and trodden under foot. And in very deed nature hath taught us that. The Paynims which had not the law of Moses knew full well that every man ought to have right, and that he which was oppressed, if he had desired it, aught to have justice done him, or else that too great disorder and cruelty should be showed. And yet for all that we see how careless men are in this behalf, and how that if a man be but a little favoured, his fault shallbe winked at, and he which is beaten or otherwise ill entreated, shall be sent away with some flout or other, and he which offered him the wrong shall escape. This is common to be seen. And therefore our Lord had need to declare what interest himself hath in this matter, to put magistrates in mind that if they discharge not their duties faithfully, they have a sovereign judge, and that if there be no place of justice to appeal unto in this world, he will in the end hold his Assizes, and hear those causes handled, which have been cast aside and buried. As we see that the judges are oftentimes deaf in a poor man's suit, so as if he come to demand justice, in deed there is not any that will be so bold as to say: Get thee hence for thou shalt have no justice here: there is none that will speak so impudently. But some will say: well, put up your bill: and at eight days end, ye shall have one give him a flirt with his finger to do him to wit thereby, that he doth but gravel himself in vain. For there shall be so many shifts, and so many delays used, that he shall be at his wits end, and not know what to do: nay you shall have one or other come and whisper in his ear and say: Alas poor fellow why dost thou trouble thyself? Thou ●eest here is no help for thee: Nay thou shalt be made believe that thou beganst the quarrel and that thou wert the author of the riot, and so thou shalt be punished thyself. And therefore thou wer● best to put up the blows which thou hast without farther pursuing of thy cause. The judges all this while will not say a word, they will show some good countenance like Idols, but yet notwithstanding they give their consent unto such wrongful dealing, and they are partakers of such treachery, that he which is molested and afflicted, after he hath spent his money and taken great pains, goeth away and is mocked. Behold in what estate we are. And this wickedness is ordinarily practised. And therefore we see that this law wherein our lord declareth that he will have him which complaineth, heard, and his case tried, is not superfluous.  
And he addeth afterwards: That he which is just, must be declared such a one, and he which hath offended must be condemned. We see that God is not contented to have the ceremony only used, and that men should receive the indictment▪ or bill or supplication which is put up; but he will have the judge to proceed to definitive sentence. For this long differing of sentence, serveth to no other end, but to hinder all right and to weary the party whose cause is just, & thereby to make him give over his suit. That is the very end of it. In deed this is ill dealing: but yet is it commonly used. So then for this cause God having first commanded that men's complaints should be heard, addeth that they must proceed unto sentence. As if he had said; that the judges must deal simply and uprightly, and not think that they have discharged their duty, when they have made men believe that they have done somewhat: but they must make a riddance of such causes as come before them, they must condemn him which hath done wrong, & maintain the just man, they must declare themselves to be the protectors of good causes. Thus we see in effect what Gods meaning is in this place. And hereby we may gather how far we are from following the rule which is given us. For a man may see oftentimes the clean contrary. But yet for all that, this doctrine ought to be received, and although corruptions be over common in the world, yet seeing God hath vouchsafed to teach them with his own mouth which sit in the seat of justice, let them think so much the better on their duty, let them take the bit in their mouths as we say, and suffer themselves to be ruled by GOD, and let them know that if they abuse their estate and calling, it is not for nought that GOD hath spoken. And therefore let them be the better instructed to their salvation. But if they make no account hereof, they shall perceive that GOD dallyeth not in pronouncing his vengeance against them: but that he will speedily execute it, if they be so negligent in doing that which he commandeth. And in very deed men are too too blockish, (I mean those which were placed in the seat of justive) in that the honour which GOD vouchsafeth them, moveth them not to do their duties. Is it a small thing to maintain right, and to condemn that which is evil? Nay verily: For it belongeth unto God. It is GOD that is the fountain of all justice, and of all truth: it is he which is the maintainer of it. Therefore when we see that God hath exalted mortal creatures so much and advanced them to so high degree, as to maintain his own cause to say: This is right, and this is wrong; when God (I say) hath given men such authority, is there not in them an over wicked or rather an over beastly unthankfulness, if they be not moved hereby with some zeal to discharged their duty?  
But here a man might demand, whether he which is wrongfully hurt may complain or no. For we are commanded to be patiented: and we know the exhortation of our Lord jesus Christ: 
Matt. 5.3.9  If one strike thee on the cheek, receive two blows rather than seek to revenge thyself of him which did thee wrong. Now then, if we must be patiented in injuries as we are commanded: how is it lawful to make our complaint before a judge? This matter shall be handled more at large anon. Nevertheless let us note here, first that when God ordaineth a form of civil order, he treate●h not always what is lawful for every party▪ ou● he showeth what is the office of Magistrates. that is to be noted for one point. Secondly let us note, that God meant to arm the magistrate to defend every man's right and to see that no man be wronged either in his body or in his goods: and his so doing is to this intent, that we should use this benefit of his: but yet no otherwise than according to his will. Now then albeit the magistrates ought to consider that they have authority to punish evil doers, so as every man may live in peace and not be oppressed by any other which is stronger than himself: yet notwithstanding, this letteth not but that we may suffer those injuries which are done unto us, even as God commandeth us, and not be led with any desire of revenge. A man will infer thereupon, that then it is not lawful to complain. Nay, that followeth not. For when our Lord jesus Christ forbiddeth all his to revenge themselves, it is no let but that they may procure the punishment of outrages as much as lieth in them, so it be done without all malice and heart burning. In deed I grant that this is a rare case and very hard to be found. For assoon as a man is injured, he is kindled straightway, and thereupon he conceiveth rancour, he fretteth and sumeth, and when he cometh before the judge, he speweth forth his poison in such sort, that any man may easily perceive his heart and mind is envenomed. Ye see then where the whole mischief lieth, to wit in this, that we are set upon revenge, we maintane our own private quarrel, so that in effect we desire nothing else but that he which hath done us harm, may have his payment, and we by that means be revendged. But if a man desire to live at peace, and when any wrong is done unto him, he is ready to procure the welfare of his enemy, then, so his heart be still clear, let him not forbear to complain unto some magistrate that the offender may be punished. And why? To the end that the evil may be repressed and practised no more; for it is a kind of granting of liberty to do evil, when evil doings be winked at and scape unpunished. But yet for all this, let us beware that we shroud not ourselves vainly under this pretence of saying that we may have recourse unto the law, so we conceive no wicked desire nor enmity: let us not (say I) make this our buckler, as though we were escaped from the hand of God. If there be any hypocrisy in us, let every man have an eye unto himself, and if we breed any rancour in us, so as we desire his harm & loss which hath wronged us; let us condemn ourselves before God. Although justice be ordained to maintain us, yet we deceive ourselves if we bring thither any unruly passion of our own, and follow not this rule of rendering good for evil, 
Matt. 5.44.  and of praying for them which curse us, and of doing good unto them which persecute us. If we follow not this rule, we shallbe always condemned before GOD. We may well protest, I seek not to revenge myself with mine own hands, I attempt nothing but that which I may do: but yet for all that, we abuse justice, when we proceed not with such uprightness and simplicity as GOD commandeth us. Let us therefore note well, that although it be said in this place, that the judges shall bear the plainetifes and judge their cause: yet is it not lawful for any man to accuse his neighbour, if he do it through enmity and evil will. And this letteth not but that we ought always to be patiented for those injuries which men do unto us. For what doth patience impose? Not that we should not only not be set upon revenge▪ but also that we should seek to do them good which persecute us, and that we should pray for them which curse us. This is the thing which we are commanded, and therefore let us follow it; and than it shall be lawful for us to flee for refuge unto them, which are armed with authority to maintain the good and to punish the wicked, and to repress all wrongful and outrageous dealings: we may then I say have our recourse unto them.  
Now it followeth: That the wicked man shallbe condemned according to his desert. There is here no mention of such offences as were to be punished by death. For if there were murder committed, or adultery, or such like things; they were punished by death. We have seen how God commanded that all such kinds of wickedness should be utterly rooted out: but here he speaketh but of such injuries as deserve some other chastisement. And that is the cause why it is said, That the malefactor shall be punished according to his desert, yet so that he shall not have above forty stripes. For they used a whip made of an ox hide, to chastise them which dealt wrongfully and outrageously with their neighbour, always provided that the offence deserved not death. It is said: That they shall no● pass the number of forty stripes. And why? To the intent that the man should not be mangled or disfigured in his body, but remain whole and sound. Ye see then in effect what is here declared, to wit, first that the sentence must not be given in vain: and secondly that some moderation must be used, so as the rigour be not excessive. First I say the sentence must not be in vain, but it must be put in execution. For sometimes ye shall see judges make a countenance of thundering at a man: howbeit, that shallbe but for some policy. When they are minded to let an offender escape they will condemn him to double and treble punishment. What? [say they] This wicked fellow is not worthy to live. A man would marvel to hear them: but when the thing should be put in execution, it falleth out to a mockery. But our Lord showeth that they may not dally so with him: and that seeing the magistrates bear not the sword in vain nor are armed with authority in way of dalliance; they must use their power, and when they have pronounced sentence, they must afterwards do justice in executing of it. And that is the very cause why they are called the souls of the Law. For a law without magistrates, is as a body which hath neither sense nor moving. And when the body is idle and stirreth not, it is a sign that the soul is altogether blockish. And therefore when there are good laws, and some outward form of justice, and yet for all that there is no execution thereof; Insomuch that it shallbe said: Thus it must be, and yet the Statutes shallbe disobeyed; yea and sentence shallbe given, and yet slip away unexecuted: Surely it is a token of too gross blockishness in those which should give strength to the law, that it might not be unprofitable. That then is th● thing which God declareth in the first place For speaking of the executing of sentence, he sayeth: Let the just be declared for such a one, and let him which hath done wrong be condemned; let him be punished according to his deserts. Now hereby he giveth us to understand that we must not let any such faults scape as aught to be punished; neither behoveth it us alonely to show our zeal in punishing of great enormities: but also to consider that smaller faults draw on the greater when they are let alone as buried. God therefore pronounceth expressly that the malefactor shall be punished. And when? Not only when he hath offended so grievously that his fault is unpardonable: but if the fault be little, he will have the punishment and correction answerable thereunto: he will not have men to say: O it is a small fault: let it pass. Well, the matter is not great, he may escape the better cheap. No: how small soever his offence be, he will have him smart for it, and be an example unto others. Let us therefore weigh this word well, yea, let us weigh it so much the better because we see that the practice nowadays runneth clean contrary: for men seek nothing else but to lessen their faults. In deed a man shall not be altogether excused when he hath offended: but yet nevertheless he which doth the wrong shall find always some advocate to plead for him, yea even without bearing the name of it. He ought to be as a judge in the case; and yet he will so mitigate the fault as it shall not be punishable, fair gloss shall still be found to colour the matter withal: O sir will one say: There is such a circumstance, there is this and that to be considered in the case: & so the tenth part of men's faults shall not be punished. For why? They be not found so grievous and heinous as they be in deed. No, but yet for all that, if the fault be small, God will have the chastisement answerable thereunto; and if it be great, he will have the punishment the more severe and grievous. Thus ye see in effect what we have to bear in mind.  
Now whereas GOD speaketh thus unto earthly judges, let us know that for his part he might well punish us by his justice, and that not for petty faults, but for notorious transgressions. Who is so just and innocent among us, that he findeth not himself faulty before God, yea and that in many offences? Moreover how many faults do we commit through unadvisedness, when we think not on them? And therefore if God used not great mercy towards us, he should lift up his hand against us, and drown us in the pit of destruction every minute of an hour. So than whereas we live still and are preserved; let us acknowledge that it is through the infinite goodness of our God. For if as touching earthly justice he commandeth the least faults to be punished, he might himself by greater reason lay his hand upon us, even to root us out of the earth, especially considering the infinite number of faults whereof we be guilty before him. And if it be alleged; Well then, seeing God is so merciful, ought not men also to be merciful, and so to follow him? it is easily answered: That GOD hath this liberty to forgive, whom he will: besides this, he hath also his latter judgement which he reserveth unto himself. We see in deed, that he beareth with the contemners of his majesty, and with those which are most hard hearted, and unamendeable, he winketh at them, he maketh no reckoning to punish them: but the time which he giveth them shall cost them very dear. They may well use that devilish proverb of theirs: That the time is worth a man's money: but it had been better for them that they had been reform at first, that so to have nourished the vengeance of God against themselves. For after that they have defied him to the utmost, they shall in the end feel that they abused his goodness overmuch, which waited their leisure so long and alured them unto repentance. God then reserveth unto himself a judgement which appeareth not yet unto men. But as for mortal men which are judges, they must do their duty, they have their rule and their lesson delivered unto them, let them stick to that, and discharge themselves. So then let us learn to understand, that our Lord showeth himself very gentle and pitiful towards us, in that we live still in this world and are nourished still at his hands, and in that he beareth so mercifully with us. For why? Our faults towards him are innumerable, and we should be killed with stripes if he used not this inestimable goodness which I have spoken of.  
Moreover secondly in this place here is mention made of moderating the chastisementes which are used. For the judges ought always to consider that they sit in justice in the behalf of GOD, and therefore into that seat which is holy and dedicated to the doing of right, they may not bring their own passions, to feed their own choler, and to deal crossly and overthwartly as they themselves list. God therefore in saying, that there shallbe a certain number of stripes, declareth expressly that there must be a reasonable measure used in punishing. Verily when a man is not to be clean rooted out, but to live still in the world, God will not have him maimed that he should become unprofitable as touching his body. For what a thing were it if a man should be so rigorously handled as to be made a cripple so as he can no more help himself? It were better he had been put to death at the first, than to be left to pine away in this world, and to be as a block. Now therefore when a man is to be left alive still, GOD will have the judges to have a regard that he be not beaten or scourged in such wise as he be disfigured or made unable to help himself. That is the very thing which God will have men to look unto. And for the same cause he setteth down here the number of stripes, to wit, forty stripes, and that at the most. Now the jews being full of Ceremonies took away one stripe: and it is the manner of men to add always somewhat to the law of God, as though all perfection were not contained in it. Truly GOD had said unto them, Ye shall nor add, nor diminish any thing from that which I have spoken: but men's affections are ever boiling, and men will always be wiser than it is lawful for them to be. And that is the very cause of the inventing so many rules & observations; of the which sort there are a number of things in the Popedom. And why? it is good to do so (say they): a man can not do too much. In deed a man can not do to much in conforming himself to the will of God. For how great soever our care be in that behalf, yet our weakness will not suffer us to be linked thereunto in such sort as were requisite. But to add any thing unto that which GOD commandeth, is always an overweening and presumption worthy to be condemned. Yet nevertheless it was the manner of the jews to give thirty and nine stripes. And why? They thought thus with themselves: Oh it is to be doubted least when a man had given forty stripes he could not withhold himself from giving one more, and so by that means he should go beyond the Law. Ye say well: but our lord had no respect of such small trifles. He ordained only that there should be a moderation in all the chastisementes, which were made: I mean always when the offence deserved not death, as we have declared afore. But as touching this observation, it hath been a long time among the jews it is yet in use among them at this day. Saint Paul showeth it where he reporteth that he was five times whipped. For albeit that at that time the jews had no iniurisdiction nor rule in their own hands, yet some kind of chastisement was left unto them in their Synagogues: so that when any offended among them, if the crime touched not the public estate, they had authority to correct him after the manner of their country. 
2. Cor. 11.24  And Saint Paul saith that he was beaten in this wise five times. And I received (saith he) forty stripes save one. When he saith save one, he giveth us to understand, that the jews never tormented him but with extreme rigour: I mean as far as their power stretched. For if they could have killed him and eaten him up, they would have done it: they sought nothing else but to tear Saint Paul in pieces as far as their rage and fury drove them. But because it was not lawful for them to pass any farther, the scourged him unto thirty and nine stripes, according as it was said, that the punishment must be made according to the desert. But a man could find no such desert in Saint Paul: for it was for the name of our Lord jesus Christ that he snffered such punishment. But we see the cruelty of the jews who could not be satisfied without they had used the utmost extremity that they could against Saint Paul. Behold how hypocrites would observe the law of God in using of some formality: but in the mean time they miss always in the substance. So much the more therefore ought we to be warned to have an eye unto God's meaning: and when we see what it pleaseth him to command us, let us hold ourselves unto it, let every man stay himself thereupon, let us not turn aside from it neither unto the right hand nor unto the left, and in so doing we can not err. And that is the thing in effect which we have to bear in mind upon this place. Now if such chastisementes must be used for the smaller injury, where a man can not complain of any great matter, as that his arm is cut off, or such a wound is given him as will stick by him all the time of his life, but only that one hath hurt him either in his good name or in his body: if God (I say) will have such a fault so punished, and that the malefactor shall not escape: what shall be done to those faults which are more heinous? Shall the judges be held excused if they let them scape? Doubtless nay. And therefore let us conclude, that seeing God will have the rigour of justice used, (howbeit with such moderation as it behoveth,) even where the violence that hath been done is not of any great importance. Surely it is a much more likelihood in reason, that if there be any greater trespass committed, (as if a man be maimed in his members) the offender shall not in that behalf be spared, (as we have seen in an other place) that an eye shall be given for an eye, an arm for an arm, a foot for a foot. Insomuch that if a man have offended in such a case, it is not for men to show mercy; but the malefactor must pass under the edge of the sword, and be made an example for all others, to the intent that every man by that means may be occasioned to hold himself short from presuming to offer any such like outrage unto his neighbours. Thus ye see in effect what we have to bear in mind.  
And farther, if it be expressly said: that no one man shall be suffered to have wrong, but that he which doth it shall be chastised and punished according to his desert, let us note that if any man pass his bounds so far, as to set himself against a whole state, as it were in defiance both of God and the world, he must be the more grievously punished: and that if the judges and Magistrates suffer such wickedness unpunished, there is no excuse for them. And why? For if there be a poor man, a man of no account, such a one as men might bob out his eyes, and he complain, God will have him heard, yea and he will have right done unto him. How much more then, if there be as it were a waterfludde, that overfloweth all, wherein every man hath interest, and the whole state of a people standeth in hazard by dissension? If that be not repressed, we must not look that some one man alone will cry out unto GOD, but the air must needs ring loud with outcries: in so much that all the confusions and disorders which we shall have suffered will be as outcries and complayninges unto GOD against them which have not used the authority and power which was committed unto them. Thus ye see in effect what we have to bear in mind upon this place.  
Now it is said by and by after: That the Ox which treadeth out the Corn shall not be musseled, and that we must not bind his chaps together, so as he should not open them to feed. No doubt but that in this place GOD meant to persuade men unto gentleness and humanity: as before he forbade us to keep back the wages of the hireling, 
〈…〉 .15.  which hath bestowed himself in our service. And why? Because he sustaineth his life by his labour. It were therefore an overgreat cruelty to defraud him of his labour when he hath done his work. And so in this place it is expressly spoken of the ox which laboureth: as if our Lord had said, that uprightness and equity ought to be ministered even unto the brute beasts. The Ox cannot complain though he be defrauded of his food when he hath done his work: but God taketh pity of him, because he is his creature; and he will not have us to abuse the beasts beyond measure, but to nourish them and to have care of them. And that is the cause why Solomon saith in the 12. Chapter of his proverbs; 
 That the just man hath a care of his beast. If a man spare neither his horse, nor his Ox, nor his Ass, therein he bewrayeth the wickedness of his nature. And if he say: tush I care not, for it is but a brute beast: [I answer again]: Yea but it is a creature of God. It is said that the goodness and mercy of God extendeth to all the beasts of the earth. 
 It is not said only of men whom God hath made after his own Image and likeness: but the beasts also are comprised therein as well as they. If God vouchsafe to consider of beasts, if he vouchsafe to have a care of them; what ought we to do which are but poor worms of the earth, which are nothing but rottenness? We think it were much against our honour to take care of beasts: but when God gave them us in subjection for our use, it was under no other condition, but that employing them to our labour, we should also use kindness and gentleness towards them. And Solomon saith, not only that the just man hath a care of his beast, but he saith also that the bowels of the wicked man are cruel: as if he had said, a froward and churlish man hath no pity nor compassion in him, no not even towards his like; he tormenteth his brethren, he trampleth on one under his feet, he oppresseth another, he would such the marrow out of a poor man's bones if he might possibly do it, he would eat his flesh, he would drink his blood: to be short, there is nothing but cruelty in him which is of a malicious nature. But if there be any equity and uprightness in us, we will show it not only towards our next neighbours & such as are of the same brotherhood with us, but even unto the brute beasts also: because God hath form & created them, and because he vouchsafeth to preserve them through his providence, and provideth them of food, and (at a word) careth for them: and lastly because that when he did put them in subjection unto us, he did it with condition that we should handle them gently: that as we deal rightfully with men, so we should use the like duty even towards the brute beasts, which have no reason, nor understanding, nor cannot complain of the injuries which are done unto them.  
But yet nevertheless God hath not in this place respected simply the brute beasts: as S. Paul also showeth in the ninth Chapter of the first Epistle to the Corinthians. 
1. Cor. 9.10  Hath God care of Oxen, (saith he?) S. Paul meaneth not by these words, that God careth not for the beasts which he hath created, as we have already declared: for than should he gainsay all the holy scripture: and experience also showeth us that God must needs have a care to provide for the beasts. For the earth yieldeth not fruit of itself; but as it hath virtue given unto it from above. When we see herbs and such like things to grow, we are given to understand thereby, that God is the purveyor for the whole world, even for the beasts of the earth, and for the birds, and for all things. He provideth them of food to nourish them withal. By this (I say) we see, that God hath a care of oxen: but S Paul meaneth that his principal care is not for them. He treateth purposely of the ministers maintenance, and saith, that they ought to be fed and sustained, and not scanted of their living: and he showeth that seeing they are appointed of God to deliver forth food for men's souls, it were an overgreat wickedness & cruelty to abridge them of such wages as is due unto them. And heerewithall to make them the more ashamed which would play the niggards in this behalf, he saith unto them: What? God hath not only ordained that the man which laboureth should be fed and maintained, but he speaketh of oxen also. Is it because he hath a care of them? That is to say, is it because that oxen are in the highest and most sovereign degree? No. For we know that the oxen were created for men's sakes. Let us cast our eye on all things whether they be above or beneath, in heaven or in earth; and we shall see that all is for our use and profit. When God created the sun, it was not to lighten himself, but to give light unto us. As much is to be said of the Moon and of the stars: they are ordained to serve us, as it hath been elsewhere already declared. Again, although the earth bring forth herbs for the brute beasts, yet nevertheless all is referred unto men, and God would have us to acknowledge therein his fatherly goodness, and the great love which he useth towards us. Seeing then it is so that GOD hath neither created nor sustained the brute beasts, but only in respect of referring all unto the use of men: Let us know that when he sayeth we must not defraud the beasts which have travailed for us, but nourish and sustain them: it is to the intent that we should learn to exercise all manner of kindness, and that when men have spent both their sweat and blood in our service, it standeth much more with reason that we should not deal niggardly with them by withholding from them their due wages, but rather that we should sustain them, not only by paying them their daily wages and by giving them sustenance and food, but also by giving them wherewith to maintain them: for there are some which could be contented at three days end to have a poor man killed, when he hath served them; for all is one with them, so they may reap any profit by him. But contrariwise God showeth us that we ought to deal so friendly with those which labour for us, that we grieve them not beyond measure, but that they may continue and be occasioned to give GOD thanks in their travail. For there is no doubt but God meant in this place, to correct the cruelty which is in the rich who employ poor folk in their service, and yet recompense them not for their pains.  
On the other side he showeth also that he which is idle and unprofitable deserveth not to be nourished or regarded. For we see that God hath commanded even the beasts to labour that they may be nourished. Seeing it is so, what shallbe said of men who ought to consider for what end they are created. A beast indeed hath his natural inclination: but he hath no discretion to say: There is a God which hath created me. There is no such thing in a beast. And yet God putteth beasts in subjection unto men, to the intent that they should be unprofitable. Therefore if a man who hath reason and aught to think thus: Gods will is that I should labour; and it is a general law for all of us, that we must eat our bread in the sweat of our brows; if that man for all this, will be unprofitable, and not vouchsafe to put his fingers to any work; he is not worthy (as saint Paul saith) to be nourished and sustained. So then on the one side let us note that God meant to persuade every man to use equity and rightfulness towards men, and not to tread them under our feet which serve us, nor to defraud them of that which appertaineth unto them: for that were cruelty. And on the other side let us note, that those which have not wherewith to find themselves, must take heed that they labour diligently every one in his vocation, so as they be not condemned by the example of the oxen. For if they do not, the brute beasts must rise up in judgement to condemn such as be idle and employ themselves to nothing, seeing God hath called them to serve their neighbours.  
Now let us kneel down in the presence of our good GOD with acknowledgement of our faults, praying him to make us feel them better than we have done, in such sort that returning unto him, we may crave pardon and mercy at his hands: to the intent that being governed by his holy spirit, he may guide us in all things according to his holy will, until that having drawn us unto himself, and rid us of our infirmities and vices, he clothe us fully with his righteousness. And so let us all say: Almighty God and heavenly father, etc.   

On Thursday the xiii. of February, 1556. The CXLiij. Sermon, which is the second upon the five and twentieth Chapter.  
5 If there be two brethren dwelling together, and the one of them die without children: the wife of the dead shall not marry abroad to a stranger, but her brother in law shall come in to her, and take her to wife, and marry himself with her.  
6 And the first borne which she shall bear, shall succeed in the name of his brother which is dead, that his name be not put out of Israel.  
7 And if the man will not take his sister in law, than his sister in law shall go up to the gate unto the elders, and say, my husbands brother refuseth to raise up unto his brother a name in Israel, and he will not marry with me.  
8 Then the Elders of the City shall call him, and speak unto him if he stand in it and say: I will not take her:  
9 Then shall his sister in law come unto him, before the elders, and lose his shoe from his foot, and spit in his face, and answer and say: So shall it be done unto the man that will not build up his brother's house.  
10 And his name shall be called in Israel: The house of him, whose shoe is plucked off.  
11 When men strive together one against an other, if the wife of the one come near to rid her husband out of the hands of him that smiteth him, and put forth her hand and take him by the privities,  
12 Then shalt thou cut off her hand: and thine eye shall not pity her  
We have here a law which might seem altogether superfluous among us: for as it is at this day out of use, so the reason also of it remaineth no longer. And therefore we must take it patiently, if all the things which are declared here do not wholly belong unto us, or else if they be not so fully understood of us, as were meet: and yet for all that we will assay to gather some profitable doctrine out of it. For indeed, God hath left nothing in his law, but we may far the better by it, if he give us the wisdom to know how to use it. First we see how Gods will was that the houses should be maintained in Israel. And this was not for any such respect as men have commonly in the world; for noble men would be spoken of after their death, and therefore they would build up a kind of immortality here on earth. God meant not to food this folly among men. And verily if we were so wise as we should be, we would consider, that like as our life passeth, and glideth, and vanisheth away out of hand; so GOD would not have our hearts settled here below, to desire to be renowned upon earth: but that as our inheritance is in heaven, so we should consider that it ought to suffice us that we have our names written in the book of life. This is it wherein our rejoicing aught to be, 
〈…〉 10.  as our Lord jesus Christ telleth his disciples. So then we have to note, that GOD meant not to rock men asleep in this foolish ambition, whereunto they are overmuch given; to wit, to be of fame and renown here: he had another respect than so. And that was, that because the parting of the land of Chanaan was made according to his will, he would have this order maintained and no change made to the contrary, so as the inheritances should return always to the same they were at the first, as we know they did in the year of jubilee. 
〈…〉  In respect whereof when a man deceased without children, to the intent there should be some stock of him, and that the kindred should always continue, and that the inheritances should not go out of the name; it is said, that one of the kinsmen should take the widow to wife: although in truth, before the people were come into the land of Chanaan, we see that this law or custom was used through out the east country, to wit, that a woman when she took an husband out of any house, bound herself, (in case that she had no child, but her husband departed without issure) to take another husband of the same house: which thing we see to be true in the example of Thamar when she married judaes' son: 
Gen. 38.  and we must not imagine that this served but for one house only, but that it was rather a general law grown upon custom (as we say): It was therefore a strait bond or rather bondage for the women. For if a woman married in any family, it was under this condition: Is my husband dead? I must take an other of the same house, yea if he offer himself I must take him, and he must have children of me, and that to raise up a stock unto him, who is already dead. For the first child that she brought forth, bore not his name that begat it, but his who was already dead.  
Now when the Paynims brought up this custom, no doubt but they were led thereunto through this worldly vanity whereof I spoke. And hereby we see, that there be many things like, which notwithstanding are not of one self-same quality. And why? Because their end is diverse. There are which would have a seed and stock raised unto one which is dead: and why would they so? To the intent that their name should not perish, or be clean put out. So ye see that pride driveth them unto that thing. But I have already told you that we must hasten to finish the course of this life, knowing that God calleth us unto an everduring estate, and therefore we ought to forget this world: and that if we be held back by this vain glory, of being here in honour and estimation, it is a shutting of the gate of heaven against us. Let us therefore take heed how we wed ourselves unto this foolish desire, that men should speak of us after our death: and let us know, that God will have us to be of no account in this world, that we may be restored unto our heavenly inheritance. But let us note in the mean time that God hath a contrary respect: for when he gave the land of Chanaan to his people to inherit, he ordained that if a man which had taken a wife and done his part to leave issue behind him, departed without issue, an other of his kinsmen should supply that default, that he might have as it were an adoptive child after his death. And why did God this? To the intent that the order which he had established by the hand of josua, should not perish, and that the partitions of the Land should continue as they were first made. We see then what the intent and meaning of this law is: the effect whereof was not to nuzzle men in that foolish desire which we have condemned. And moreover God meant to show the privilege which he had given to the stock of Abraham, even for his sake who was the chief of it. For when God chose Abraham he sanctified all those which were to come of his race, he had chosen them for his Church: he would therefore have the jews stirred up to magnify him for vouchsafing of them such honour as to choose them above all the world; he would have them to know how much worth this adoption of his was. Indeed it is true that they abused this goodness of his, as well as others. For they were puffed up with exceeding pride, as who would say: We are the holy stock, we are the royal priesthood: but yet for all that, they minded not this point, that whatsoever they had, they enjoyed it through the mere goodness and favour of GOD: and therefore that they ought not to be proud of it; but rather to acknowledge themselves so much the more bound unto him. Ye see how the jews perverted the grace and favour of God which he bestowed on them: and yet he exercised them in as sundry sorts, as he might, to cause them to acknowledge the privilege which he gave them in choosing them for his Church, and as it were for his own children. As if nowadays we would only make a buckler of baptism, and of the Lords supper, and of the other gifts and benefits of God, and yet continue an heathenish kind of people, dissolute in life, and given over to all wickedness: it were a point of notable treachery in us. For GOD meaneth not that those gifts which he bestoweth on us should be but as vain pictures: his will is, that they should be profitable unto us. Therefore when we speak of baptism, when we speak of the holy supper, when we speak of the order of the church, it standeth us in hand to have an eye unto the use of those things, for which God hath ordained them among us. Yet notwithstanding it behoveth us to acknowledge it to be a singular yea and an inestimable benefit which God bestoweth upon us, in that we have liberty to assemble ourselves together in his name, to call upon him, to make confession of our faith, to be taught at his mouth, and to be more and more confirmed in the truth of the law and of the Gospel: we ought (I say) to esteem this treasure, and to exercise ourselves therein. Now then for as much as God had chosen the stock of Abraham, he would have the jews to acknowledge it for an excellent dignity, that they were blessed in such wise above the rest of all the world. But let us note that (as I have told you) this was in favour of their chief head. For it was not said, 
Gen ●5. 5. Gal. 3.16.  In thy seeds shall the blessing be; but, In thy seed. Now this seed betokeneth not all those which were descended from the stock of Abraham: for Ishmael was cut off from it, although he was Abraham's son according to the flesh: and so was Esau also. Therefore when a stock is named, we must understand a body, and a body presupposeth an head. So then let us note, that this dignity which was in the person of Abraham had his root and foundation in our Lord jesus Christ. And therefore whereas it was GOD'S will that the families and kindreds should be maintained; it was not to the intent the jews should place their whole nobility in this world, to busy themselves there: but he meant rather to turn their minds unto him who was promised to be their redeemer, and to make them know that because he should come of their race and their lineage, they ought by great reason to be partakers of that benefit which he brought unto them. And so this Law served to direct the jews unto our Lord jesus Christ, and they were put in mind hereby, that GOD had a care to keep them in this bond of one body, because of the head which he had ordained. Thus we see that albeit the order which was used in old time under the Law, be no longer nowadays in use; yet notwithstanding we may gather some profit by it, because we are given to understand thereby, that before our Lord jesus Christ was manifested in the flesh, God ordained that law in favour of him. Let us therefore acknowledge, that we in these days ought to be stirred up by this place to maintain ourselves by raising up spiritual seed in Israel, not in the visible Israel, or that which is according to nature: for we know that the Church of God hath his reach throughout all the world: we know that nowadays the children must not be borne of flesh and blood, 
john. ●. ●●.  as it is said in the first chapter of S. john: but of the will of God and of his only grace. Therefore let us take pains and enforce ourselves to the utmost of our power, to raise up this spiritual seed unto God, that the Church may be preserved and increased more & more. Thus ye see in effect what we have to bear in mind.  
Now by the way we see what uprightness ought to be used in bonds. For because the women for their part were bound in such wise, it was requisite that there should be a mutual bond also on the men's sides. There is no reason that the one party should be bound, and the other left in in full liberty. Ye see then how we be warned in this place, that if two parties do contract or covenant together, the one must not be grieved, & the other borne withal: for that were unjust and against all reason.  
And we ought to apply this unto all contracts, covenants and bargains which we be to deal in. Therefore if in bargaining with a man I stand altogether upon mine own advantage and be over straightly laced: in so doing I am wicked. And if I say: let him look to his own profit if he will: well, but yet should a man have so much honesty in him, as not to pinch the party too much; though he be able to compass him. We think all is lawful so a man yield to that which we would have him. Oh (say we) seeing it was his own will to bind himself so, what wrong do I to him? Yea, but his agreeing to all thy demands was by compulsion. And again the poor man was so overpressed, that he perceived not the damage which he ran into. Indeed he agreed to all that was demanded of him; howbeit, that was because he was in need, & witted not how to scape otherwise. Let us look to it therefore that we bear such an even hand, as one man be not trodden under foot by another. And when there passeth any bond between man and man; let it be indifferent for both parties, so as either of them may feel himself relieved. Thus ye see one point more which we have to bear in mind upon this place.  
Now here a man might damaunde how it comes to pass that GOD would have the brother whichsoever lived to take the wife of him that was dead, seeing that such marriage was not lawful, as we see in the eyghteenth chapter of Leviticus. 
〈◊〉. 18.6.  Seeing it was incest for one to take his brother's wife after his death, how happeneth it that GOD not only permitteth, but also enjoineth it? The jews confess that this is not spoken of brethren in the first degree, that is, of borne brothers as we call them, but rather of such as were further off of kin; and the very word itself also doth properly extend no further than to such as might contract marriage together. In deed in the example which we have afore alleged, the brethren which were of the first degree took Thamar to wife, and GOD rooted them out for their filthiness; but the Law was not yet made. And in the East Country they had no great regard of honesty, but behaved themselves like beasts in marrying, in so much that they made no conscience to couple the brother and sister together like dogs and b●●hes. There was (I say) such wickedness used in that Country, yea even among the kings and Princes. In deed they be the persons which take unto themselves greatest leave and liberty in this behalf: but the common sort (as I told you) did the like too. And according to this common custom juda (after the death of his eldest son) gave his second son also unto Thamar. And herein we see the rather, what it is to be carried away by custom. When we have no other consideration than to do according to the custom which hath been maintained aforetimes among men, we fall into horrible confusion: & when one follows another's fashion after that sort, there is no rule. But whatsoever men do, let us learn to behave ourselves according unto the will of God, and not turn either to this side or that side, but abide stable and constant in that which God liketh of. That is the thing which we must bear in mind, when we see that things have been so far out of square through out the world, and that the fathers of old time have been blemished with them: for when we dwell in a lawless Country where every man hath the bridle laid on his neck and may do what him liketh, we be then as in a tempest or in a whirl wind, a man cannot stay himself but that the wind will drive him to and fro. The like force hath evil custom; and therefore we ought the more as it were to imprison ourselves under the obedience of God.  
Let us now return unto this present law. It is said that the next brother shall take the wife of his brother deceased, without Children. When we hear the word Brother, according as the Hebrews also take it, we may not restrain it unto this first degree of born brother: but of cousins both in the first and second degree, as we call them which are brothers & sister's children. For the jews do use this word Brother generally, and not as we do: and therefore one law must be conferred with an other. For when it is said: Let the brother take the wife of him which is dead: It is to be understood so far forth, as it is lawful and permitted, and so far forth as GOD hath established the degrees of marriage: so as incest be never committed. Now we have the meaning of the law.  
And it is said expressly: If the brethren dwell together. For that a woman when she taketh an husband in an house, should bind herself in bondage generally unto all the kindred, were against reason: and bonds as we as all other like things, aught to be bounded within some measure. Where things are set down without limitation, there followeth confusion by and by. If a man should by his last will appoint so many heirs as could not be numbered; and therewithal would have his will to endure unto the end of the world; what a confused thing were that? As much is to be said of other like things. And therefore if a woman should be bound to marry in a house till the whole kindred had refused her: in what a strange case were she? But here it is spoken of those kinsmen which are nigh at hand, even of such as dwell together, that they may be known. For if a woman should be bound she wotteth not unto whom, and constrained to take one which she never saw: she should be kept under too cruel bondage, and there were no reason in it. And therefore our Lord meant to limit this law within certain bonds.  
It followeth, That the woman shall make her request to be provided for. Not that she was to begin to seek her an husband; for it pertained unto the next of the kin to come and demand her for his wife. But in this place the case concerneth the setting of the woman at liberty. For if none of the kin would have her, she was to take her leave after this manner, by offering herself to accept the condition which God had ordained her. For when a man is bound unto any condition, and is desirous to be rid of it, and to set himself free; he must offer himself to do his duty so as men may understand that it was not long of him, that the former bond stood not still in force. The thing then which God hath ordained in this place is, That the woman shall come unto the Elders of the City, that for as much as none of the kin would take her, they might see she was ready to do her duty, and that thereupon she might provide for herself, where GOD would appoint her. And therefore she was to come before the judges and to cause the next of the kin, (that is to say, him which might lawfully take her to wife,) to be called: and the judges were to do what they could to persuade him.  
For our Lord meant not to compel men to take those women, although he might justly enough have done it: But he had this consideration; That forced and constrained marriages, never come to good end. In deed God might have precisely set down and commanded, that the next kinsman should have been bound to marry the wife of him that was deceased without heirs: God might have so commanded. Why doth he then permit that a man might to his shame refuse her? Verily because that if the husband and the wife do not agree and love together, it is an unhallowing of marriage, or rather (to speak properly) no marriage at all. For the good will is the chief bond: in so much that it behoveth the husband to acknowledge his wife to be as his own body, and the one half of himself. 
Gen. 2.23.  She is bone of my bone (sayeth Adam) being inspired of God. Wherein he giveth a common rule unto all men: for it was not spoken in respect of Eve only, but of that which must be kept and observed for a rule unto the end of the world. Seeing then that this mutual agreement is required in marriage: let us note that our Lord meant not precisely to constrain kinsmen to marry those women which were widows and without children: but he was contented to release them somewhat in this behalf. And hereof we are to gather this instruction; that when a man is to take a wife and to marry her, he must take her of his own mind and good will, knowing that where there is no true and sound love: there can be nothing but confusion, and we may not look that GOD will prosper such marriages. For the issue of them can not be but ill, when both parties seek not first to love together in the name of GOD; that they may live together in quietness of conscience. And let fathers also have this regard. For what a thing were it for mortal men to take more upon them, than God himself would do? And yet he is the chief and sovereign father of all: nevertheless he will not force any to take such a one to wife as he liketh not of. In deed GOD is grieved and angry with him which will not take her, and setteth on him a mark of reproach and shame. But yet for all this, he which hath infinite power, he which hath all sovereignty over us in all things without exception, even he (I say) doth use a measure, he stoopeth unto us, and he beareth with us, that we may see he would press and overcharge no man. And what then shall we think of a man who is less than nothing, if he will needs marry his son or his daugther at his own lust and pleasure? It is verily contrary to the whole order of nature: nay it is a blasphemy against God for a mortal creature, and a worm of the earth, to presume so far as to take more upon him, that GOD himself hath taken upon him. So then such as have children, let them take diligent heed when they intend to marry them, that they observe this reason: blenesse and rightfulness, so as they do not compel them to marry.  
Now moreover it is said in this place: That the judges may persuade the man, and if they see him to stand stiff in his opinion, than the woman shall pluck off his shoe from his foot, and spit in his face, as by way of reproach: and she shall say, GOD do so unto all them which will not raise up a stock in Israel. Now here we have farther to note, that God would have the judges speak unto the man to persuade him as far as they were able. And if the man would not consent unto them, they should content themselves with this kind of punishment. Whereby we see that the Magistrates and other justicers ought to abstain from using any force and violence in that thing which they cannot simply command. As for example: if there be a thing which is good, and yet there is no law for it: and I being of power and authority would constrain a man to do what I think good; were there any reason in it? For the law constraineth him not to do it, and I ought not to pass those bounds. Let us therefore note well, that such as are armed with the sword, must contain themselves within their bounds: and not challenge to themselves any Lawless liberty to say: What? I command nothing but that which is good, and therefore ye must do it. No: For there is no constraining, where there is no Law. When there is a Law a man must hold himself to the rule thereof: but yet in the end the point that must be come unto, is to presume to bring men into no further subjection than the Law bindeth them unto. Ye see then what we are farther to bear in mind upon this place.  
Now as touching the shame that was done in plucking off of their shoes, & in spitting in their faces, it served to provoke men to discharge their duties the better. Yet nevertheless if a man had rather sustain this reproach, than to take wife against his will, he was discharged thereof. And herein we see (as I have already told you) that GOD showeth the authority of a Father in being grieved when the families was not maintained in Israel: and yet was he contented to bear with such as could not find in their hearts to stoop to that yoke, because it was so hard. Therefore if any had rather to suffer such shame, than to take a wife after that manner, he came to declare it publicly.  
But we must now return unto that which I said in the beginning, namely that there is not now any carnal kindred privileged as the race and lineage of Abraham was. For God adopteth us nowadays under condition, that we be engraffed by faith into his Church: and so made the children of Abraham. For so much therefore as the kindred which we have at this day is spiritual, the order of raising up issue to succeed [in the inheritance of] houses, lands, or meadows, is no longer in force. And why? For it behoved that the stock of Abraham should be maintained until the coming of our Lord jesus Christ. And that was the cause why the land of Canaan was given in possession unto the people. Nowadays the whole earth is the dwelling place of the children of God: & although they be dispersed throughout the whole world, yet are they knit in one body by agreeing in one consent of faith to call upon GOD: and although they do it in diverse tongues, yet it skilleth not seeing that one self same spirit governeth them, and that they have all one hope of the everlasting salvation which is promised unto them. Those are the things wherein they are all knit and conjoined together. Seeing it is so, let us note that GOD will have every of us nowadays for his own part to do his endeavour, to multiply the church. And the seed of Abraham is no longer begotten according to the flesh through carnal marriage, but it is begotten of the incorruptible seed of God's word, 
1. Pet. 2.23  as Saint Peter saith. And when God vouchsafeth us his grace to win any man, and to bring him into his flock, then are we as spiritual Fathers. And that also is the very cause why the Ministers of the word be called Fathers: and likewise the Church hath generally the name and title of Mother; because she conceiveth the children of God. Now albeit that all have not that office of Preaching the word of God, yet a private person being a member of the Church, may beget spiritual children unto God, if he have occasion and ability to win a poor soul & to enlighten him with the faith of the Gospel. Let us then bestow our pains to this end, knowing that if the carnal marriage was so precious under the law in the sight of God: Surely the mean whereby we be made members of our Lord jesus Christ, is a thing now far dearer and of greater estimation with him. And therefore let every man employ himself that way to the uttermost of his poor. For here is no forcing of us to marry against our wills, but of the winning of wives unto our lord jesus Christ, that by the multiplying of the Church, we may always be the more firmly linked unto him. Seeing then that our condition is more gentle and sweet than that which was under the law, we ought to be stirred up so much the more to the discharging of that duty, and we shall have so much the less excuse if we be careless and negligent therein. Thus ye see what we have to bear in mind in effect as touching this Law. And now we see that although it be no longer in use, yet may we gather some profit from it to be edified thereby: For of all the things which the holy Ghost hath vouchsafed to leave unto us, there is none unprofitable, if we have the wisdom (as I told you) & the discretion to apply it well unto our use. It followeth, That if two men be at strife, and one of their wives come to deliver her husband, and take his adversary by the privities, her hand shall be cut off. This law betokeneth in effect that honesty is to be kept continually: And that if a woman forego shamefastness, it is a wicked and intolerable thing, and therefore aught to be punished to the intent honest sobriety and staidness in conversation may be maintained among the people of God, and no lawless liberty of shameful beastliness suffered. That is the thing in effect whereat God amed in this law. And so let us note that under one example, he meant to give us a general instruction as touching all things which we ought to take heed of. Now as concerning the special case which is set down here, we see how the woman might have somewhat for her excuse, when she cometh to help her husband; she might allege, that she took not great heed, and that she was astonished or amazed: but God holdeth her not excused for all that. Now than if even in trouble, in danger, and amazedness, God will have honesty regarded, what shall we say to it, if when no necessity presseth us, when nothing constraineth us, when we are in no such fury as that we allege: I was affrighted, I knew not what I did: Yet even then if we be given over to lewdness and commit heathenish and dissolute deeds, aught that to be tolerable among the people of God? No verily. And therefore let us not stand so much upon the present example, as regard the whole intent and meaning of our God: to wit, that he will have us honest in all our behaviours and in all our conversation, and not dissolute and shameless. For if it come once to that point, we by and by open the gap unto all wickedness, and one wickedness will draw on an other. Therefore like as fornication is forbidden us, even so consequently all that which may lead us thereto is likewise forbidden us. As for example, what else is filthy and lewd talk, than a kind of bawdry? 
2. Cor. 15.33  And therefore Saint Paul saith that they are able to infect good manners. Now when one speweth out as filthy speeches as any may be, yet will he say that he meant no harm, and that he doth it innocently: For when folk sing their vile and bawdy songs, their common saying is: I meant no harm. Such folk would make God a liar. Now if they be not in any wise to be borne with when they commit evil through oversight: what is to be said to them, when they do it of set purpose? Albeit they say: I meant it not: yet (as ye see) their spewing out of such lewd speeches breedeth corruption of manners and yet they cease not to do evil stil. What confusion then must they breed when we know that they do it of a set and wilful malice? Therefore if there were a good and godly reformation among us, such lewd speeches should not have their swinge. And seeing that they serve but to infect all, so as nothing may remain sound and holy in our conversation, are they to be excused which corrupt good manners after that fashion? Ye see what the thing is, whereunto God had an eye in this Law. And at this day this civil order might be well observed. And whensoever such a case befell; although there be no written law for it in any certain place, yet ought we always to consider that we can not elsewhere have better counsel that at the mouth of God. Indeed we are not bound unto the order of the jews through any precise necessity: Nevertheless we must in the end resolve ourselves on this point, that God ordained nothing for his people, but that which is just, and that we are bound at this day (in case that such a thing should happen) not to suffer it or to leave it unpunished: and that to do otherwise were not good, or to be liked of. But the principal thing is that we must receive some general instruction by it. And verily it were a foul and shameful thing to see any woman so bold as this example importeth. And to say the truth, GOD meant not to punish that which was committed through some oversight, or amazedness: but he considered that if a woman should have so small regard of shame & honest reverence as to come running upon a man after that sort, and touch that part of him from which she ought to flee back; if she should be suffered in such shameless dealing, it were a kind of dispensing with all lewdness and looseness of behaviour, so as no honesty should be kept any more. What is then to be done? We must note here briefly two points. The first is, that God requireth such modesty in women as that they must always consider what their sex will allow them to do, and that they become not like lanceknights, as we see some are, which will handle an arquebus as boldly as any man, and march with ensign displayed as courageously. It is so monstruous a sight to behold such wicked women, that a man aught, not only to spit at them, but also to take up dirt and cast at such impudent creatures, when they are so bold to pervert the order of nature. Thus ye see what God requireth of women in the first place, namely such a modostie as may hold them within the bonds of honesty. For if a woman have all the virtues in the world, yet if she be such a Virago that she will counterfeit the man, all the rest is but dung and filthiness. For we have seen heretofore how God did straitly forbid women to disguise themselves: 
Deut. 22.8.  And that tended to this purpose. Let women therefore learn here their lesson, to be modest, and to have always that virtue which is proper unto them, to wit, shamefastness, that they attempt no such things as may show them to be past shame. In the second place we have a common rule for us all (as I told you) that is, that we must not only abstain from all fornication, but also be honest in our whole conversation, and behave ourselves according as God commandeth: so as neither in our deeds nor in our words there be any such thing as is contrary unto the honesty of nature, and that which God commandeth, or which may lead us to evil. Thus ye see in effect what we have to bear in mind upon this place. And therefore although this order was made for the people of old time, yet the instruction and substance of the law abideth for ever, and we may gather from it a profitable lesson for ourselves. Let us then apply this to our benefit which is contained here, as we may show that forasmuch as God hath adopted us, and made us holy as he himself is holy, & forasmuch as jesus Christ also hath gathered us into his body to the intent we should live in all holiness; let the same be declared indeed both in all our talk & in all our conversation, so as there is not any part or member of our body, which is not answerable unto that honesty.  
Now let us kneel down in the presence of our good God with acknowledgement of our faults, praying him to make us so to feel them, that acknowledging the wretchedness which is in us and in our nature, we may labour to draw ourselves out of it, by fight against all our carnal affections, & by ridding ourselves wholly of that which we hold of our father Adam, until this good God hath clothed us with his own righteousness, and that we be made new creatures in our Lord jesus Christ, to come unto that glory which he hath purchased for us. And pray we him that while we be enclosed with our infirmities, it may please him to bear with us, until he hath clean delivered us from them, and to give us grace in the mean time, to do our endeavour that his Church may be multiplied, so as we may enjoy that blessing to see his name glorified throughout the world, and that when we have company our minds may ever be the more stirred up thereby to follow that holy vocation whereunto he hath called us. For the doing whereof it may please him to raise up true and faithful ministers of his word, etc.   

On Friday the xiv. of February, 1556. The CXLIIII. Sermon which is the third upon the five and twentieth Chapter.  
13 Thou shalt not have two manner of weights in thy bag, a great and a little.  
14 Thou shalt not have two manner of Ephas in thy house a great & a little.  
15 But thou shalt have a just and a right weight, thou shalt have a perfect & a just Epha, that thy days may be prolonged in the land which the Lord thy God giveth thee.  
16 For all they which do such things, and all they which deal unrighteously are an abomination before the Lord thy God.  
17 Remember what Amalec did unto thee by the way after your coming out of Egypt.  
18 How he came against thee in the way, and in the hindmost of thy train strake all the weak which followed thee when thou wast faint and weary: and he feared not God.  
19 Therefore when the Lord thy God shall have given thee rest from all thine enemies which are round about thee in the land which the Lord thy God giveth thee to possess, then shalt thou put out the remembrance of Amalec from under heaven: forget it not.  
THere are two things especially wherein we offend our neighbours, to wit, deceit and open violence. For some are given to deceit and malicious wiliness, to deceive and beguile men: others use open wronging and injuries. In privy deceit the most mischievous mean of beguiling that any man can use, is the falsifying of weights and measures. For the use of them is the only way for men to buy and sell by, without strife or variance. If we had not money wherewith to buy things; what a disorder should we have? And wares also are commonly sold by weight and measure. Now than if there be deceit either in money or in weights or in measures, the bond of that intercommoning which men have together among themselves is broken: so as they become like dogs and Cats, and there is no means for them to deal one with an other. And therefore no marvel though our Lord do greatly mislike the falsifying of weights and measures, and tell us that it is the worst and detestablest robbery that can be. If a thief purpose with himself to take a booty, he will set on a man, and from one he will go to an other. But we are sure there is no thief can pass his bounds so far, as to spoil and rob the whole world. But he which useth false weights and false measures, hath no regard at all, when he robbeth; but doth wrong unto all in general: and that is the next way to pervert all civil order▪ so as no humanity or common honesty may remain any longer among men. What shall Laws do? Or to what purpose shall justice serve, when there is no more any plain nor upright dealing in those things which should help men to maintain their estate? We have therefore a very necessary law in this place, where mention is made of weights and measures. It is said: Thou shalt not have diverse stones in thy bag. And that is because in old time they were wont to make their weights of stone. And this importeth as much as if it were said: Thou shalt have a just weight and a just measure. Moreover let us bear in mind always that which hath been said before, namely that GOD oftentimes under one special kind, giveth a general doctrine. And so it is all one as if we were commanded generally in all buying and selling, to use reasonable and upright dealing without any falsehood. For when a man selleth one kind of ware for an other, it is all one as if he falsified his weights or his measures. A simple man cometh to a shop and asketh for cloth: he knoweth it not, but trusteth the Merchant, and the Merchant sayeth unto him, here is cloth of such a place: and he knoweth well that he lieth: now this is all one, as if he had given him half a yard or three quarters of a yard, for a whole yard. So then we see how GOD ordaineth in general that our trayding should be after such a sort as that he which buyeth do bring lawful money, and that he which selleth do deliver his wares at a reasonable price and use no falsehood, neither in weight nor in measure, at leastwise if it be such wares as are wont to be measured by the yard or ell, or weighed in scales or balances, but that on either part there be true and just dealing used.  
And sith we see so many laws tending all to this end, that no man should be deceived, but that every man should have his right; let us always remember this saying, 
Matt. 23.23  That GOD will have mercy, judgement and justice. And therefore let us have compassion on them which are in necessity, to relieve and secure them. And secondly let us not only yield to every man his right, but also when we see any man wrong his neighbour, let us not suffer it, nor be consenting unto it in any case. Lo wherein we exercise ourselves if we will order our life according to the will of GOD. For except we do so, what fair countenance soever we set upon things, yet all shall be but detestable hypocrisy in the sight of GOD, until we have learned to live charitably with our Neighbours, and to observe this uprightness which nature hath taught us, 
Matt. 7.12.  of not doing otherwise unto others than we would have done unto ourselves. Hear withal also we be made to know our own naughtiness. For it were enough to have warned us in one word, if we were disposed to do well, and had not such a rebelliousness within us, that we ever draw backward from that which is good. Then if men were inclined of themselves to do right and to exercise humanity: it were enough to make but a sign unto them, and to say: Ye see what your duty is: But now God is feign to make often repetitions, he is fain to strengthen the laws which he hath given, he is fain to expound them, he is fain to heap commandment upon commandment. And what is the cause hereof, but that we are overhard to be ruled, and that our desires are as fell and furious beasts: so that one bond is not strong enough to bind us, but we must be hampered with many cords, nay we must have chains and fetters laid on us? So then let us know that our wills and minds are far from being disposed to obey God. And therefore let every man quicken up and enforce himself the more, considering how it is not without cause that God maketh so often rehearsal of that which serveth to bring us to brotherly faithfulness and friendship; for as much as we draw clean backward from that which he commandeth as I have told you before. Moreover let us bear in mind, that the more a thing maketh to the common benefit of all, the better is it always to be observed. Now I have told you how there would be extreme confusion, if there were no weights nor measures: and therefore if weights and measures should be falsified, there would scarce remain any civil order in the world. Therefore seeing the thing is so requisite and necessary, that without it we could not live together, but should be as wild and savage beasts; let us know that whoso breaketh any part of this order, offendeth GOD most grievously: and as the fault is punishable by earthly justice: so let us assure ourselves, that such offenders when they shall come to render an account before the heavenly judge, shall not escape the hand of God: For it was not long of them that all uprightness was not clean abolished. Wherefore let us stand in fear of that which is told us here, and let every man deal uprightly with his Neighbours; Let those which use any trade of Merchandise have a just balance and a just measure, and lawful wares, and let them take heed that they use no deceit. Let both the buyers and the sellers use such trusty dealing, as it may appear that they have a Law which beareth rule in their hearts: and although we had neither threats nor punishments; yet let it suffice us that God hath declared his will unto us. Let that be of force and power with us, to guide and govern us.  
And moreover whereas it is said. That all those which do such things, are an abomination unto GOD: it is spoken to the intent that men should not deceive themselves by subtlety or Sophistry: as we are always seeking for some starting holes: Such as are desirous to wind in their neighbours with craftiness, have always some colour to paint their case withal. But although men hold us excused, it is nothing seeing we must come before the heavenly judge. For Moses saith, That such a thing is an abomination before GOD. Therefore let not men beguile themselves any more with any of the trifling excuses wherewith many men do shroulde themselves, but rather let them think thus: Behold it is our GOD that speaketh, it will not boot us to disguise our matters. For he will not suffer himself to be mocked: and it is before him that we must answer. And therefore let us walk in such wise as our own conscience may bear us good witness, and as we may protest not only with our mouth but also within with our heart, that we have lived uprightly with our neighbours, that there is no secret wickedness within us, and that we have not made our own gain by an other man's loss. Lo (I say) what we have to bear in mind upon this place.  
And whereas Moses addeth: Whosoever doth unrighteously: it is to confirm that which I said in the beginning: that is, that albeit GOD expresseth here but two kinds, to wit, Weight and Measure: yet notwithstanding, it serveth to put us in mind generally, how men ought to live with their neighbours without hurting of them. For if GOD leave no kind of wickedness unpunished, whether we pluck other men's goods unto us by force or use deceit to beguile the simple; if GOD call all such things to account: what will become of us when we shall have committed more outrageous crimes, so as we shall have perverted all common order, by playing the robbers & thieves in raking to ourselves whatsoever we could come by, as those do which use false weights and false measures? For certain it is, that under pretence of buying and selling, such foolkes do play the rank thieves, and are worse than those which rob in the woods. And therefore let us know that whereas God pronounceth himself a judge to punish all manner of wickedness, he showeth that by greater reason, vengeance shall fall on them which make no conscience or remorse, to rake other men's goods unto themselves without discretion, or rather which have given their lusts so large scope, that they rush forth into all evil, and all men both great and small are feign to pass their paws. Thus ye see in effect what the thing is which Moses meant to declare unto us in this place. Now if at that time it was behoveful and necessary, that GOD should repress such deceits as were committed in weights and measures, how much more needful is it that he should do the like now? For certainly there is now no such upright dealing in the world as was at that time: but corruptions are still increased: and therefore so much the more ought we to exercise ourselves in this law. And let us not think that we may excuse ourselves by the great number of deceivers and pollers which are nowadays: but let us know that the law of GOD is everlasting: and that if we will be taken for the children of GOD, we must keep that uprightness whereof Moses here speaketh, notwithstanding all the wickedness that is committed in the world. And that is the cause also why he thinks it not enough to say: Those which do such things are an abomination in the sight of the Creator: but he addeth also: Before thy God. And therefore we must always return unto this point▪ that because GOD hath adopted us for his children we must not be carried away with evil customs. Though this man misbehave himself and that man be offensive through his evil life; yet must we still abide constant in obeying our GOD, seeing that he hath chosen us, and keepeth us for his own. Thus ye see what we have further to bear in mind concerning this place.  
Now this law needeth not any long exposition. For there is no man which of himself knoweth not what confusion there would be in the world, if the mean of buying and selling were taken away. Yet neverthesse's ye see how GOD doth further open his mouth to teach us. Have we then his law in three words? It ought to suffice us: but yet the practice of it is very rare. Yea verily: and therefore we ought not to busy ourselves so much in saying over the words, which are set down here, as to mind them throughly, and to bethink of them early and late, and to say, go to▪ GOD hath commanded that we should have just weights and equal measures, that we might deal uprightly one with an other. When we shall have refreshed our minds with the remembrance hereof, it will serve to persuade us to order our life in such wise as it beehooveth us to do.  
Moreover let us note that under false weights and deceitful measures, all acceptinges of persons are condemned by GOD. For if it be not lawful to falsify a weight or balance, if it be not lawful to falsify a measure or yard; what shall we say of falsifying of justice? If in a garner, if in a cellar, if in a shop, God will have men to use upright dealing among themselves: what is to be thought when it cometh to the judging of a case in Law? If a man should serve aside to the favouring of any person, what a dealing were that? As I have already touched, we must return unto this general commandment of walking in uprightness with men, so as we never serve aside but hold on right forth as God hath commanded us. And if in Merchandise which are transitory things God will have us to observe such upright dealing: what ought we to do in the case where God is to be served? Nevertheless we see how men shape and unshape themselves, and make laws after their own fancies, now one way and now an other. But let us note that GOD boweth not any way at our pleasure, but when he once giveth a law, which is unchangeable, every man must frame himself thereafter. And let us not bear ourselves in hand that we shall be our own judges: for we are not competent enough, but let us always abide in that which God hath commanded.  
Now let us come unto that which Moses addeth concerning Amalec. A man might at first blush, think it an hard case, that it should be lawful for the jews to revenge themselves upon the Amalekites, and that when they were at rest from their enemies, they should then root them clean out. Remember Amalec also, because he would have cut thee off by the way, and made an assault on thy hindermost people, and sought to make havoc of thee. Forget it not, but pursue it with fire and sword. This is a very severe and sharp condemnation. But we have to note that the Amalekites had provoked the vengeance of God against themselves and were entangled in the condemnation which was already given upon the people of the land of Chanaan, as upon the Amorites, the Pheresites and such like. We have before showed that we may not account this sentence of GOD any way cruel, when he ordained that all these people should be rooted out of the world. For he had spared them now by the space of four hundred years and more. And although they had then deserved to have been utterly overwhelmed with destruction; 
Gen. 15.16.  yet was it said that their wickedness was not then come unto full measure. But amended they in all that time wherein GOD waited for their repentance with so great patience? No, but of bad they became worse. And therefore it behoved that clean riddance should be made of them, seeing they were such a stubborn and unamendable people. The like reason was of Amalec also. And hereby we see what it is to be entangled among the wicked, when they are altogether forsaken of GOD. It is all one as if a man would cast himself into the midst of an hot burning fire, where he must needs be consumed with the wood. Let us mark well then that under the example of the Amalekites, GOD hath warned us in this place to take heed, that when we see men given over unto all wickedness and hardened in their sins, we come not near them, nor have any thing to do with them. And why? For it is the next way to bind up ourselves in the same bundle with them, and then must we needs perish together. Wherefore let us keep ourselves aloof from foolke when we see them so perverse, and that they be despisers of GOD, & are become as brutish as beasts in their wickedness. Let us I say, flee far from them, unless we will have their condemnation to take hold of us also, and be carried away in the same tempest with them. And that is the cause also wherefore Esay the Prophet crieth with a loud voice, 
Esa. 48.20. & 52.11.  Fly far from them. He is not contented to to say: withdraw yourselves from them, but fly, fly. And yet he repeateth the same again and saith: separate yourselves far from them. And why? We see how he meant it of such as Moses speaketh of in this place. Let that therefore be noted for one point.  
Now herewithal we must consider farther, that the Amalekites resisted GOD to the uttermost of their power, and would have hindered the jews from coming into that inheritance which he had already appointed out for them. Indeed they thought they had waged battle with men: but in very deed GOD was their adversary party. For the jews came not thither through their own power, but God had called them to possess the Land of Chanaan for their inheritance. Therefore when the Amalekites banded themselves in multitudes against them, it was as if they had bidden battle unto God. And therefore we may not marvel that their condemnation was so grievous, seeing they flung forth into so great rage [even against God himself.] I grant they knew not certainly that the jews had any such promise made them: and yet for all that, they were not altogether ignorant of it: It sufficed for their condemnation, that they ought to have known by certain signs that it was a power exceeding man's power, and thereupon should have been feared from rushing so venterously an● at random against those which were governed by the hand of God. And therefore we are warned, when we take any thing in hand, to beware that we have not God our enemy and adversary party. Now he hath declared, that forasmuch as the Church is in his protection, if we attempt any thing against the faithful, whether it be generally or particularly, it is all one as if we came to war against God. And what shall we get by that? 
Deut. 32.10  It is not for nought that he hath said, That he keepeth us as the apple of his eye. And therefore let us learn to abstain from all doing of wrong, and consider well that if we provoke the living God to anger, it must needs be to our great confusion in the end.  
Now as this doctrine ought to serve us for a bridle, to make us to abstain from all outrageous and wrongful dealings: So we see on the other side what a comfort it is unto the faithful when they know that God hath such a care over them, the he will take their part and be their defender, and that if any man harm them he declareth that the injury is done unto himself. Therefore sith we see that God setteth himself expressly on our part, ought we not to take courage unto us, and to rest ourselves wholly upon his promises? Yet notwithstanding there are but few which can taste of this doctrine. For what is the cause that we be so kindled with desire of revenge as soon as any man molesteth or troubleth us? It is because we know not that God watcheth over us, and hath his hand stretched out to maintain us, and that he will not suffer any outrage to be done unto us, but he will redress it and send us help and secure in time convenient? Were we throughly persuaded hereof, we would be as meek and quiet as lambs, we would be patiented in our wrongs, we would tarry till he redressed them. But what? Because we have no trust in him, every of us shifteth for himself by right or by wrong, we regard not what is lawful for us to do; nay we think we should deceive ourselves if we should stay upon the promises of God. And therefore let us learn to consider more deeply of this doctrine, where it is said: Thou shalt nor forget what Amalecke did unto thee by the way. For God showeth that although we pass it over and make no matter of it when we have been unjustly vexed, but forget that any such thing was done unto us: yet will he remember it. We are tender enough in our own injuries; but yet God showeth, that he taketh them more to heart than we do, and that he will punish them which have vexed us and dealt overrigorously with us, so as he will call to remembrance all the evil which they have done unto us. Ye see then what we have to bear in mind as touching this place: to wit that we must take heed of doing any violence to our neighbours; for God will take their cause in hand and we must needs have him for our adversary party. That is the first point to be noted. Secondly let us walk in all simplicity and gentleness, knowing that if we will be as sheep, we shall have a good shepherd which will keep us from the wolves, insomuch that although we seem to be even in their chaps and ready to be devoured; yet God will provide a remedy for all, if we can put our trust in him and feed our souls with patience, 
Luke. ●1. 1●.  as our Lord jesus Christ declareth.  
But now we must also call to remembrance that which we have treated of before, 
Deut. ●3. 4.  to wit, that God is then specially moved unto anger, when his people are troubled and hindered from taking possession of their inheritance. And if he have declared such sign of anger against the Amalekites, because they would have withheld the jews from entering into the Land of Chanaan: what will he do, if we nowadays do turn away the faithful from entering; (not into the Land of Chanaan, but) into the kingdom of heaven? For nowadays God calleth us not to possess the Land of Chanaan: but to the immortal and incorruptible life. And therefore we must keep on our way and labour to come thither. Now then, if any come to trouble us: they which shall have cast such stumblingblocks in our way, that is to say which shall have held us back from serving our GOD; shall be driven to feel a double curse in comparison of the curse that lighted upon Amalecke. Now let us consider how many there are nowadays which seek to turn the children of GOD out of their right way, some by cruelty and persecutions, others by lewd and wicked examples: to be short, we cannot set one foot forward in this way, but we are troubled, and Satan deviseth still I know not what to hinder us; and ever he findeth ministers fit for the purpose. What is the cause that all Churches are not so well ordered, as that God may be served with one common accord, or that we have not such love and agreement among us as may show in very deed that we call upon GOD as our Father? It is because we are mingled among Amalekites. Wherefore let us take heed that they hinder us not: and let us also on our parts beware that we trouble not the children of GOD, but rather let every of us take his companion by the hand as the Prophet Esay speaketh, 
〈…〉 .3.  and say, Come, let us go and mount up into the hill of the Lord, that he may show us his ways, and guide us in his righteousness. Now than if we will not be coupled with them whom GOD hath here ordained to destruction, let every of us take pain to guide his neighbour and to further him in the good way, and let none of us stay or hinder them which are already on their way to go whither God hath called them.  
Now it is said: When GOD hath given thee rest from all thine enemies in the land whither th●● goest to possess it, then remember the Amalekites. By the●● words we are given to understand, first of all, that the people to the end they might be the more encouraged to execute that which Moses had in GOD'S name commanded them; are certified in this place, that in the end they should have the victory over all their enemies. For it had been a matter of laughter, if Moses had said, Remember Amalec, and when thou hast made a dispatch of all the rest, root him out also. For the jews might have answered: What are we to root him out? Why? We are yet Wanderers; we live as it were at the courtesy of another man; we know not what will betide us. In deed God promised unto us, the land of Chanaan, but hath he not led us up and down in the wilderness, as if we were worthy to be altogether deprived and defeated of the possession of that land which he promised us? Why? We are yet to enter into it. And what are we then able to do unto Amalec, seeing we have so many and so strong enemies? For this cause Moses setteth down this promise, When the Lord thy God hath given thee rest from all thine enemies, (saith he.) Now hereby we are warned, that when God commandeth us any thing which seemeth hard, yea or altogether unpossible, we ought to have an eye unto his power: for otherwise our courage cannot but fail us. And they which of themselves presume to execute whatsoever GOD teacheth by his word, do break their necks in the end through their foolish presumption. Seeing then it is so, let us humbly and earnestly desire of GOD, so to strengthen us as we may be able to obey him. For the doing whereof let us have an eye unto his promises. For when GOD saith unto us, Do thus: he addeth, care not though men withstand you: if you cannot accomplish that which I command you, I have power sufficient in me to supply your weakness: I will uphold you: and when it shall seem that you are fallen down, I have means wherewith to help you up again: and if the thing be more than you can do, I will bring it to pass for you. Let us therefore arm ourselves with these promises, and thereupon take courage to march forward in our way; and what threats soever we hear, or what stumbling blocks so ever are laid in our way; let us yet keep on our course still. And why? Because GOD will take care of all, and we cannot be deceived by waiting for his help. In deed if we have not the word from his mouth, we may not trust upon our own opinion and say: I hope GOD will help me. We may not be so presumptuous, but we must assure ourselves upon the warrant which he giveth us; as we see in this place: Thy GOD will give thee rest from all thine enemies. And therefore Moses said not simply, When thou hast conquered the Country, when thou hast the victory over all thine enemies; but he referreth all unto GOD. Whereby he declareth (as I have already touched) that men may not ground themselves upon their own power and ability: but we must have our recourse always unto GOD, and acknowledge that it is in him only to make us invincible against all our enemies. And if it was needful that GOD should work in such wise to make the children of Israel to overthrow the Chananites, Pheresites, jebusites and the like: it is much more needful that he should work nowadays with a greater power in us, because we are to encounter with more mighty enemies. 
Ephes. 6.12.  For (as Saint Paul sayeth) our combat is not against flesh and blooud, that is to say, mortal creatures only, but also against the Princes of the air. In so much that if we compare the power which we ourselves have to resist, with the advantage which Satan hath our us; alas, he is the prince of the world, and besides that, he is above our heads, so as he might overwhelm us out of hand. And therefore GOD must put to his helping hand and fight for us, or else we should be a hundred thousand times vanquished. So then, whensoever we are to adventure upon any thing, let us learn to have an eye always unto the power of GOD, assuring ourselves that the same is mighty enough to strengthen us. And thereupon taking courage, let us boldly defy all the forces of our enemies be they never so dreadful: and let us know that they are nothing in comparison of the help and secure which God hath promised unto us, and which he is ready to show in very deed. Thus ye see in effect what we have to bear in mind upon this place.  
Now it is expressly said: That the jews shall be revenged upon Amalec when they have the land in possession, which was promised unto them: And it serveth to show that we ought to be as quiet as may be in executing GOD'S vengeance. For when men revenge themselves of their enemies, we see they are altogether troubled with those bickerings which they have with them, and they are set all on fire by their passions. And that is the cause why revenginge are forbidden us, when they proceed not from GOD, but that men thrust themselves so into them without any measure or discretion. Will we then justify any revenge of ours? We must be at peace within ourselves: that is to say, we must not have an eye to our own loss or gain; we must not be moved with any excessive passion; to be short, we must have a stayed and settled mind; and above all, the zeal of God must abide in us and govern us. neverthelater, we may not under this colour that GOD said unto his people, Remember the Amalekites, for I will have them rooted out of the world; we may not (I say) take occasion thereupon to revenge ourselves after our own lust and liking. And why? For God laid not the bridle on his people's neck, to say, Do what you think good, you shall have leave to do what you list: but he would have the revenge to proceed from himself: whereupon we have to note two things. The one is that we must be appointed of God, or otherwise it shall not be lawful for us to lift up so much as a finger to punish any offences. The other is that although we have this calling, and that God putteth the sword in our hands, yet nevertheless we must not bring with us our own affections which always drive us on forward and overmaster us: but we must behave our selves so simply and plainly in this vocation of ours, that the spirit of GOD may govern both our hearts and our hands. As touching the first point, I told you that he which hath no express commandment of God to that purpose, may not punish offences. If I see a man offend, although I ought to set myself against him to the utmost of my power, and to withstand his wickedness: yet because I am a private person, I may not attempt to punish the offender any way. For GOD hath charged me with no such thing: and men may not on their own heads, take upon them any such charge. For although at the first sight a man would take it for a great virtue if I should fall upon a wicked man and apprehend him: insomuch that if he beat or abuse a poor man, & I come and maintain the good cause, it would be taken for a good deed: yet in very deed I pass my bounds, and take more upon me than God hath commanded me; and this deed of mine may not be accounted for a virtue. Ye see then what staidness the faithful aught to keep in their living, to wit, that they attempt not any thing but what God hath given them in charge to do. That is to be noted for one point. Now for the second, we must note that under colour that God hath armed them with authority to punish vices, men must not fall into heats through their carnal affections and passions, to revenge their own quarrels, but must do that which they know GOD liketh of, and yet to no other end or meaning than he hath appointed.  
And herewithal let us note, that they which are ordained and appointed of God to execute justice, aught to keep themselves in the high beaten way, wherein God willeth them to go without taking unto themselves any new lesson. For it is not for earthly judges to make laws at their pleasure, and to say every day: I will do thus, and I will do otherwise: but they must have a careful eye to their office and duty. Behold it is GOD which speaketh, we must execute that which he commandeth; and therefore let men hold themselves thereunto, and not presume to alter his commandment in any wise: for otherwise a man may pretend goodly excuses, but God liketh better of the obedience which men yield unto him, than of all that ever they can allege in reason, although it have never so great likelihood. Moreover (as I have already touched) when we hear concerning Amalec, that GOD would have him clean rooted out: a man might reply and say: What if a man should handle this people gently and spare them? Were it not a reasonable thing? Should a man deal so extremely with them? Surely when the people of Israel left it undone, their showing of mercy was a kind of despising GOD; 
1. Sam. 15.  and it is certain that their so doing turned to their own confusion, according whereunto we see how it was said, You have not executed the vengeance of your GOD, 
Numb. 33.5  and therefore those whom you have suffered to live must be as thorns in your sides to prick and to punch you; or rather to put out your eyes: you shall surely find it so because ye have not done as GOD commanded you. This serveth then to show us that every man must follow that which is appointed him, and when he once knoweth what his office and calling requireth, he must simply obey God.  
And moreover let us always have recourse to this point, that seeing God showeth himself a friend to our friends and an enemy to our enemies; we must put our whole trust & confidence in him; 
Exod. 23. 2●  & hiding ourselves under his wings, we must not doubt but that he will show in the end what care he hath had of our welfare. For he saith, 
Exod. 13.7.  I am moved with jealousy, I am inflamed with choler, because of the injuries which my people hath suffered. In deed God is not subject to any passions, he is not moved after the manner of men: nevertheless, to show how dearly he accounteth of our welfare, and because we conceive it not except he do (as ye would say) transfigure himself and utter himself unto us in such wise as we may conceive some passions in him: that is the very cause why he sayeth that he is moved with choler, and inflamed with a jealousy to defend his people. Let us therefore settle our trust thereupon: and although he do not by and by lift up his hand and thunder upon our enemies, let us not think therefore that he hath forgotten us, but let us be patiented and sorrowful, and let us desire him to accomplish his promises. And if we so do, he will raise up such men as we thought to have been against us; and they shall spend themselves in our defence, and we shall be armed in such wise against all our enemies, that we shall bear away the victory; and as it is here declared that he was the defender of his people in old time; so he will nowadays do much more for us, because he is come nearer unto us in the person of his only son.  
Now let us kneel down before the Majesty of our good GOD, with acknowledgement of our faults, praying him to make us feel them more and more, and to receive us unto mercy although we be altogether unworthy of it, and that in the mean time he will so govern us by his holy spirit, that we may apply both our hands and our eyes, and our feet to his service, and not attempt any thing without his word, but that whatsoever we do, we may do it with such a zeal, as he may be glorified and our life may be in all points referred unto his will, without turning of ourselves aside either to the right hand or to the left, and that we may learn to rest ourselves wholly upon him, and not be tempted to injury any man, but that whatsoever wickedness we see in the world, we may always walk uprightly and sound, to the intent that when we be unjustly and wrongfully tormented, he may show himself our defender. That it may please him to grant this grace not only to us but also to all people & Nations of the earth, bringing back all poor ignorant people from the superstitions and idolatries wherein they are held: that so he may lead them to the knowledge of his truth: And that for this purpose it would please him to raise up true Ministers of his word, etc.   

On Wednesday the nineteen. of February, 1556. The CXLV. Sermon which is the first upon the six and twentieth Chapter.  
WHen thou comest into the land which the Lord thy GOD giveth thee for an inheritance, and possessest it and dwellest therein,  
2 Then shalt thou take of the first of all the fruit of the earth, which the Lord thy GOD giveth thee, and put these fruits which thou bringest out of thy land, in a basket, and go unto the place which the Lord thy God shall choose, to place his name there.  
3 And thou shalt come unto the Priest which shall be in those days, and shalt say unto him; I acknowledge this day unto the Lord thy God, that I am come into the land which the Lord swore unto our fathers for to give us.  
4 Then the Priest shall take the Basket out of thy hand, and shall set it down before the Altar of the Lord thy God.  
5 And thou shalt speak and say before the Lord thy GOD: My father was a Syrian, a poor man, and he went down into Egypt, and sojourned there with a small company, and grew there unto a Nation great, mighty, and full of people.  
6 And the Egyptians vexed us, and troubled us, and loaded us with hard bondage.  
We have in this place the Law of the first fruits which was made for this end, that the jews should thereby acknowledge unto GOD, that they held the land of Chanaan of his mere and only gift: as when a Lord granteth any Land in Fee, he reserveth some Rent and some kind of service to himself to testify that the Land is held of him. So likewise GOD meant to have a certain memorial among the jews, whereby they should be put in mind to serve him, for so much as he nourished them, and that whatsoever they had in possession, they held it of his freebestowed goodness. In deed GOD did it not after the manner of mortal men: for those which are Lords of any land, be they never so rich, have need of Rents and revenues: for the maintenance of their estate. But GOD who standeth in need of nothing, ordained this Law, only for the profit and welfare of his people. For the first fruits were not brought unto the Temple as though GOD were to receive some commodity of them to himself: but the bringing of them was to this intent, that the people should be the better stirred up by that means, to discharge themselves of their duty towards GOD. For the first fruits went not for full payment, but they served only for a solemn protestation, thereby to show that the people was much more bound unto GOD.  
And let us note that GOD by appointing this Law, meant to give us to understand what great unthankfulness there is in men, when there must be such means devised to quicken them up to acknowledge and confess his goodness. For if there were but one drop of reason and understanding in us, needed we any exhortation to magnify and extol our GOD, for enjoying so great benefits as he hath bestowed upon us? He showeth himself▪ so liberal towards us that his blessings do even (as ye would say) stop our eyes. And is there not great reason then that this bountifulness of his should waken us, to declare that we have not been forgetful of those benefits, which he hath bestowed upon us? Yes verily. But what? We must be spurred forward in this behalf like Asses: whereby we see what unthankfulness and unfaithfulness is in us: for that is the cause why GOD ordained this ceremony among the jews, that they should offer every year the firstlings of their fruits. Before they should presume to eat bread of new Corn, or taste any other thing, they were enjoined to offer their first fruits unto the Priest. And through this oblation all the fruits of the earth were as it were hallowed, I mean in such wise, that then they might lawfully use them.  
In deed whatsoever the earth bringeth forth, is of his own nature pure and clean, nevertheless we ourselves are so defiled, that we corrupt whatsoever we touch, until GOD send his blessing upon his creatures, that by that means they may be sanctified again to our use. And that is the cause why Saint Paul sayeth, 
1. T 〈…〉  that through faith and prayer, the meats which we receive are hallowed: not that there is any uncleanness either in the bread, or in any other meats themselves, but because we are not worthy to be partakers of them, until GOD give us leave to use them as to his Children. And this we obtain through faith, and by calling upon the name of GOD, because it pleaseth him to show himself our foster-father. Ye see then how the first fruits served to make all the fruits of the year pure and clean, that men might lawfully use them, and be made partakers of them, receiving them as it were from the hand of GOD. And whosoever they be which without making this confession, and without yielding this homage unto GOD, do glut themselves with meats, although they may say it is of their own goods and living, yet notwithstanding they play the thieves with GOD: and they are not worthy to keep any longer those things which he bestoweth on them: as he which deceiveth his Lord of his land, and will yet receive profit by it, is worthy to be thrust out of all the living which he holdeth of him. So then we see for what purpose this Law was ordained.  
But before we proceed any further, it shall be good first to consider of that which is contained in this text, and then we will gather up altogether, and apply it unto our instruction. It is said, Thou shalt take every year of the new fruits which thou receivest out of thy ground, and bring them in a basket unto the place which the Lord thy GOD shall appoint to place his name there. In that it is spoken of every year, thereby we do the better understand the thing which we have already touched, to wit, that it is not enough for men to be taught their duty once for all; but GOD must pull them often by the ears, and put them often in mind of that which he hath once told them. For that which we should bear away, we forget by and by: but if we have once learned any trifling toy, or I know not what thing else, which serveth for no other end but to mar us; that shall be throughly imprinted and engraven in our memory. But when we have known the will of God and have heard his promises, and he have commanded us any thing that slippeth soon out of our remembrance; except every man for this part do diligently mind the thing which he hath learned. Ye see then what the cause is why God thinks it not enough for men to make this acknowledgement once in their life time, or at the year of jubilee only, 
〈◊〉 ●5. 10  because that then the possessions were renewed, and there was good opportunity to use this acknowledging in such a change. GOD could have contented himself with it, were it not that men (as I told you) have so short memory, when the case concerneth their duty towards God.  
And this may profit us, not only to teach us to condemn that vice, which is over great and too too wicked in us: but also to lead us to the quickening up of ourselves. For in as much as we perceive what slothfulness is in us, and that there is nothing more easy than to go so astray, as we shall never think on God; every of us ought to be so much the more watchful to say: What shall become of me, if I withdraw not myself out of this way and call to mind the will of God which he hath already declared unto me? Surely I shall by and by become a very beast. We must therefore take occasion to quicken up ourselves seeing God for his part stirreth us up & waketh us in such sort, which thing he doth because be cannot otherwise compass us. Let this be noted for one point.  
Now to the intent that the people should here have nothing to plead, nor seek any startingholes to shift themselves from doing their duty: it is expressly said, When thou comest into the land which the Lord thy GOD giveth thee to inherit, and possess it, and dost dwell therein. For it is all one as if GOD did here avouch his title; as when a fine is set, and any chiefage required, it is to be laid forth and declared, that he which is to receive the fine is the chief Lord, and owner thereof, & that his granting of it at the first was with such condition. Such is the case here. For God showeth that the jews enjoyed that land, either by right of conquest as gotten by their own force & power, or by inheritance, or by purchase, or by gift of man: to be short he declareth that they can make no title unto it by any inferior mean, but that they must look up unto GOD above, and say: Our Lord hath vouchsafed to plant us in this land which was none of ours: we cannot say that it belonged unto us, our fathers had no right unto it: whence then do we receive this benefit but of the free gift of our GOD? It behoveth us therefore at leastwise to acknowledge this benefit, and to confess how greatly we are bound and indebted unto God.  
Men ought in deed of their own mere motion to consider the goodness of GOD when it is uttered unto them by effect: but yet we have need to be put in mind of it, and GOD must be fain to go to law for his own right and to defend it. And the reason is, because we are too too wicked, and seek by all means as much as we can possibly, to darken the grace and favour of GOD, except he himself be a witness thereof, and show that he will not have it misbestowed. Therefore albeit this be spoken unto the jews, yet notwithstanding let us note, that GOD meant to upbraid all mankind with the wickedness which we feel to be in us, that is, that he himself is fain to speak and show how much we are beholding unto him. For except he did so, there is not one of us which would not privilege himself from the obedience and subjection which he oweth unto him.  
Now it is expressly said, That they shall come unto the place which GOD will choose to put his name there. This was expressly commanded to the intent that the jews should be rained the shorter, as in deed men must be so used, or else there is no dealing with them. We see how every man draweth back with might and main, as if he would exempt himself from the service which he oweth unto GOD. True it is in deed, that when we do any thing being forced and constrained thereunto, GOD will none of it but rejecteth and refuseth such service: nevertheless he ceaseth not to give us the spur, when he seethe us on our side to be lazy, and that is to bring us unto willing obedience to make us to go to it with a free courage. But we must needs be driven forward at the first, or else we will never be brought to yield ourselves unto him. But we must also note that which hath been declared afore, to wit, that GOD by ordaining a certain place wherein he would be worshipped and have sacrifice done unto him, had an eye unto the weakness and rawness of men. True it is that GOD passeth not for these outward things, neither doth any holiness consist therein: but ceremonies are ordained for our sakes. If we were Angels, we shall need no such helps, but because we be entangled with our flesh and be so lumpish and earthly as we are, God is fain to stoop unto us, that he may lift us up unto himself. God therefore under the Law chose a certain place wherein he would be worshipped. And why? Because the people coming thither, and having the Sanctuary there, had a witness of the presence of GOD, which was in the ark. Again the Altar for sacrifices was there, and all the rest, as it was seen in that heavenly patron whereof mention is made in Exodus. 
Exod. 25.40  In that place therefore there was as it were a lookingglasse whereby a man might direct his eye higher. For like as when a man hath a weak & dim sight, he must use spectacles to help his sight: even so because men are overgross, and cannot see far, it was requisite that GOD should give the jews a kind of spectacles, whereby they might be the better enabled to seek him, yea even in such manner as behoved them. And that is the cause why no mention is made here but only of the name of God. For there was danger lest the people would stand too much on the corruptible elements. For this cause God saith not, I will dwell in this temple, as the jews sometimes imagined that he did: and therefore it was requisite that they should be upbraided with that imagination by the Prophet, saying: What house will ye build me? 
Esa. 66.1. Act. 7.48.  And in another place it is said, that the everliving God dwelleth not in any temple made with man's hand. But he saith, I will put my name there: that is to say, I will give you a certain sign and mark, that I am near unto you, if you worship me after a spiritual manner, and entangle not yourselves in your superstitions, ne transform me at your own pleasure, as men will needs be always forging of idols: but know you that I come near unto you, to the intent that you might come the more familiarly unto me: and for the leading of you thereunto, you shall have my word preached and sacrifices offered among you. And he saith further, before the Lord thy God, or In the presence of the Lord thy God. For why? The ceremonies must profit us, or otherwise they shall be no better unto us than children's toys. If in baptism we had nothing but the water, ne knew what the use and virtue thereof is; it were but a contemptible thing. But forasmuch as we know that the water is a certain warrant that we are washed with the blood of our Lord jesus Christ, and that it lively representeth unto us the spirit of God, by the which we are regenerated and borne a new: we see that baptism is a certain warrant unto us, that we are clothed with the righteousness of our Lord jesus Christ, and that by this means we are reconciled unto GOD as being cleansed and washed with his blood, so as we be made new creatures by his holy spirit. All this we see there. In the supper of the Lord, when we hear jesus Christ say unto us, 
1. Cor. 11.24  This is my body which is delivered for you, we know that it is not for nought that a morsel of bread is given unto us: we know it is not for the nourishment of our bodies, but to lead us to the food of our souls. Ye see (I say) in what sort we may feel the presence of God, not (as I have already said) that he is enclosed in these corruptible elements, and that we must seek him there: but that these visible signs must lead us up on high. We could not mount so high of ourselves, were it not that God reacheth us forth his hand. He reacheth us his hand by those means which he hath ordained, as himself knoweth most fit and convenient for our weakness and rawness. Let us therefore bear in mind that where as God in this place commandeth the jews to offer their first fruits in the Sanctuary, he did it to this end, that men should exercise themselves in such ceremonies as are convenient for them, and that they should know that they serve to draw them unto God, and that they stand in need of them, even because their nature is earthly. Moreover, by this saying that God will put his name there, men are warned to worship God spiritually, and that the having of ceremonies serveth not to tie religion and holiness to them: but to make them go further, and to mount up higher, namely to do them to understand that therefore GOD ought to be worshipped in spirit and in truth, 
john. 4. ●3.  as it is said in the fourth of john.  
Also there is this saying; That God will choose the place: And that serveth to bereave the people of all liberty of inventing any thing at their own lust and pleasure. For we know how venterously men presume on such liberty, in somuch that when God is to be served, every man forgeth some private devotion to himself, saying it is better for me to do thus; and then must I do that: And why? For to my seeming it is good; I ween so. Every man groundeth himself upon his own fancy. And by this means the worshipping of God is utterly corrupted. And even that also hath been the very cause of the bringing in of such confusion throughout all Christendom, as we may yet perceive to be among the Papists. What is it which they term the service of God? Even that which hath been forged by men. For they cannot show one syllable in the holy Scripture to warrant that which they do. And therefore God liketh not of it, but rejecteth and refuseth it by good right. For he will have men to hold themselves altogether unto his will without swerving aside one way or other. Yea, he will have them to wait for the word from his mouth; and he telleth us that he utterly misliketh all that ever men do bring of their own, 
Esa. 1.13.  and that it is not only vain but stinking and abominable in his sight. Nevertheless it is an ordinary matter in Popery, to forge such pelting trifles and gewgaws without number. Yea, and it is a common proverb among them, That whatsoever is done of a good intent, is well done: yea but God saith the clean contrary. So then let us note that as the people is in this place warned that they have no liberty granted unto them to choose what place every man listed, as who should say, we will serve God in this place, and he will accept well of it: but that they must come unto the place which he himself had appointed, and not attempt any thing upon their own heads, but only follow the said rule of resorting to the place which God had marked forth. Whereby we see that when the case concerneth the serving of him, we may not attempt any thing of ourselves, but hold us unto that which he hath ordained. Now in deed it is true that at this day there is no such peculiar place appointed wherein God willbe worshipped, or wherein he will have sacrifices made as was the temple of jerusalem: yet notwithstanding, under one particular we have here a general instruction, that it is not lawful for us to do what we think good to worship God withal, but that we must have an eye unto that which he requireth and liketh of, and never pass beyond those bounds.  
Let us come now unto this saying, That the man shall offer himself unto the Priest and say: Behold, I protest here that my father was a Syrian, a very beggar, and came into this land like a poor hunger staruen soul, and was afterward driven into Egypt, from whence at length God brought him back again, and gave unto us this Land, wherein we dwell now through his favour. Now by this manner of protestation, the jews were done to understand that they ought to come unto GOD without compulsion, as if it were said, I look not to be thrust forward, I look not to be called up by process, as one that minded not to do his duty but by force: but I protest, that is to say, I offer myself here of mine own good will, I come aforehand. In deed God had appointed this law, & (as I have already told you) it was to reprove the people of their unthankfulness: but yet for all that, his intent was that the people should come their own good will: and that is the thing which I have already touched. I might seem at the first blush, that GOD constraineth us; but yet he meaneth not to stand upon this point: it is but to enure us to an unfeigned and freehearted obedience. At the first we be like the young Heiffers which cannot skill to bear the yoke. For when a man setteth a young Heiffer first to the plough, he turneth away his head, he struggleth, striveth, and chafeth, and in stead of going forewards, he draweth backward, until he be tamed. In like case is it with a horse: there is much a do with him at the first before he can be broken. God useth us in the same manner; howbeit but to make us tractible, that when we be once brought to subjection, than we may come with a free & frank will to yield ourselves obedient unto him. Let us not therefore abide still in this slavish fear: but let us know that God is our father, and that we ought to take pleasure in framing ourselves according to his will. Let every man therefore enforce and set forward himself herein, that we may truly say, Behold I protest that I am bound unto my God.  
Now it is said afterwards: My father was a Syrian. No doubt but this is meant of jacob: not that he was borne in Syria; for he was borne in the land of Chanaan; and his father was a stranger there, and had not one foot of ground to dwell on, he had only a burying place which he bought for his money: and they were feign to remove often out of one place into an other, as men drove them out. They were like birds upon a bough. 
〈◊〉 37.41.  Besides this, jacob was banished out of his father's house, and forced to get him away, because his brother Esau threatened to kill him. By reason whereof he abode a long time in the land of Syria: he dwelled there fourteen year to get him those wives which he had, namely, Lea and Rachel, and after that he served his father in Law Laban for sheep, because he would not departed home altogether naked. Ye see then how jacob was first a poor wanderer; and had soon forgotten the land of Chanaan when he was gone out of it. In deed God always kept him in sure trust of the promise which was made unto him, concerning that land: and that was the cause why he made that vow of his, 
Gen. 28.20.  when he went out of the land which was given unto him: yet nevertheless he was old before he went out of Syria. Behold, being a man broken with age, and stricken far in years, he entereth again into the land of Chanaan, & that as a Syrian: for he is altogether new, he cometh thither as one that had never been there before: and although he had then some wealth, yet were all his miseries there brought new again to his mind: My father, a Syrian, was in the very way of destruction. For how was he afflicted when he was constrained to leave his father's house? He hath the knife held as it were to his throat, 
Gen. 30.31.  for behold, Esau his brother seeketh to put him to death: Esau is possessed as it were with a devilish spirit to persecute his brother jacob. And when jacob meant to return into the land of Chanaan; behold, that cruel beast, namely Laban devoureth him, not only fleecing the wool from his back, but also oppressing him after a tyrannous manner. In the end he must yet appease his brother Esau: in which misery of his he is as it were half dead, and maketh no other account, but to be utterly cast away; he thinketh never to save his family: 
Gen. 32.  Nevertheless he divideth it into four bands, that if the one might not be saved, the other might escape. Behold to what shift he is put, and how he deviseth with himself; well, if there be no remedy but that thou must die, well, yet some one of thy children may escape: and although I cannot save all; yet God will keep some one alive to perform his promise in him. Such was the coming home of jacob. So than it is not said without cause in this place that he was at the point to be destroyed: yet did God succour him as it is said here. neverthelater, jacob is yet farther constrained to fly into Egypt by reason of famine, wherewith he is so pinched, that he goeth to seek food in a strange country, and for a time forsaketh the inheritance which was promised him. Afterwards he remaineth there in cruel bondage, and his offspring is after a sort drowned in Egypt. They were not only put to great taxes and tallages, but also oppressed as bondslaves: yea and in the end commandment was given that all their male children should be destroyed, so as that people might never be spoken of any more. Thus ye see in what horrible bondage they were, and a man would think that the children of Abraham dwelled in Egypt as in a grave, so as all was now past hope of recovery. But it is said, we cried unto the God of our Fathers and he heard us, and hath given us this land in possession. And therefore I protest this day that I held it of him. Here we see first of all, how men are led to acknowledge the state and condition wherein they were, when God first took pity on them. For assoon as we are once at our ease, we bear ourselves in hand that it is a fit occasion for us to run astray: and thereupon followeth pride, & this pride is accompanied with the contempt of God. There is therefore no other way to humble us, & to make us to feel the goodness of God, than to know that before he reached us his hand and helped us, we were the most wretched & miserable of all creatures. And this is a very necessary point to be noted. For ye shall see men so blind, or at leastwise so blear eyed, that they will think we are of I wot not what ability, until our Lord bring us unto this point of knowing and acknowledging ourselves to be the children of Adam, and consequently accursed, and that from our mother's womb. We bring nothing with us but sin and destruction. If this were not declared unto us in the holy scripture; how wonderfully would men stand in their own conceits? For even yet for all this they cannot stay themselves from boasting, (such beasts are they) neither understand they how it is a certain kind of drunkenness that turneth them so away to vaunt themselves after that fashion, and to bear themselves so in haud, that they have this and that [which they have not.] Thus ye see how men presume marvelously of themselves until their prating be daunted: but when God once thundereth upon all mankind, and showeth that we are all heirs of death, that we are the bondslaves of Satan, that there is nothing in us but cursedness, that all our wisdom is stark foolishness, that we cannot bring any thing unto him which he shall not mislike and condemn. When we see that the holy scripture painteth us forth after that manner, so as there remaineth nothing to us but utter shame: then we begin to hang down the heads. But unless God used this manner of dealing with us, it were unpossible to win us, but we would always lift up our horns. Let us therefore bear this lesson well in mind, as it is taught us here, which is, to bethink us of our first original, whence we are come, whence we are sprung, what we were when God first took pity of us, and what we should yet have been if he had not prevented us with his goodness. After that we have once known this in general, let every man particularly also have an eye unto himself. He which thinketh that he hath somewhat to glory in as touching the world (as there are many which will say, I am borne of such a kindred, there is such a thing in me, and another will glory in his wisdom, and another in his virtue, and another in his riches, an other in his birth) let him I say look upon himself and say, yea: but for all this, how many shameful marks hath God imprinted in me, as well as in all others? And first of all, that how highly soever a man be exalted, yet assoon as God withdraweth his strength, behold he is no better than a wretched carrion: and again, what is the soul but a bottomless gulf of all wretchedness? And if any man have a good understanding: it is without doubt the especial gift of God. And moreover they which are the most excellent of all others and best accounted of in the world, have yet many spots and stains in them, so as they have wherefore daily to lament. For although a man have something in him which is worthy to be accounted of, yet shall he find so many wants and defaults in himself, as shall make him to cast down his head. So then let us learn, not only to have an eye to that wretchedness which is in us, inasmuch as we are the sons of Adam; but also let every man throughly examine the faults, vices and infirmities which are in him, and thereby learn to stoop, and enforce ourselves to yield unto God the glory which belongeth unto him, reserving nothing at all unto ourselves as in deed we have nothing good of our own. To be short, let every man exercise himself in the viewing of his own miseries and let us not do as some fools do, who take a glass to behold their own beauty in: but let us take it rather to see what blemishes we have. And that is the very thing whereat God also amed, when he meant to have the jews even of purpose put in mind, that their father was a poor beggar, & that he was as a creature half dead. For he was so despised a person in the eye of the world, that they had no cause to be proud of him, or to presume to attribute any thing unto themselves in that behalf.  
Again not only he speaketh of their father jacob: but they also say: Our kindred went down into Egypt, and there were we trampled under feet above measure: which thing served well to beat down the pride of the jews, to the intent they should no more attribute any worthiness to themselves, seeing they were so evil entreated in Egypt: Also it served well to make them forget whatsoever moved them to pride, when they were there as bondslaves, and were so heavy burdened, as it would pity a man to behold: yea, and that in the end they were condemned to have their remembrance razed from out of the earth. When they were so far oppressed, it was an occasion to make them to forget all their haughtiness and ambition, and to confess that they held their life of God. Now in the end it is said, We called upon the GOD of our fathers, and he heard us, and hath placed us in this land which we do now possess. True it is in deed that God tarried not until he was called upon, for he had already made a promise unto Abraham, that at the end of four hundred years, he would take pity of his seed when it had been so oppressed: so that God would have the jews to know that they had no other deliverance, than that which had been promised so long before. For had not that been: they might have borne themselves in hand that their deliverance from that bondage had happened by mere chance. But when they were oppressed to the uttermost, them it made them to bethink themselves thus: What? Our fathers have promised us that God in the end will draw us out of this unknown country, and strange bondage wherein we are. This was then a preparative to make the jews to feel that favour and grace which was promised unto them: For now the fit time was come to bring it to pass.  
Now whereas here is speaking of the GOD of the fathers; it is to be referred to the promises, least men might think themselves excused when they call upon such a GOD as hath been taught them, as the Papists nowadays do ground themselves upon their fathers: O (say they) I have been so brought up, I have been so taught from a child, mine ancestors have lived after this sort. They bear themselves in hand that this is a sufficient warrant, & such a one as may not be gainsaid to make good whatsoever they do: but in deed it is stark folly, because it is not for men to forge Gods unto themselves at their own pleasure: for what else are they than very Idols? But when as here is speaking of the God of the fathers; it is because of the promise that was made unto Abraham, Isaac, and jacob. So than if we will call upon the living God, let us return unto this point and say: It is true in deed that there lived many men in the world before Abraham, Isaac, and jacob: but they neither ought nor deserve to be accounted for fathers. For why? They withdrew themselves from God, of whom cometh all fatherhood, 
 and all kindred as saith saint Paul. We must therefore follow the patriarchs and be their children: and secondly let the Apostles be our fathers, and let us follow them; and if we frame ourselves after their example, let us not doubt but that we shall keep the strait way unto God, and that he also will take us unto himself. Ye see then in what sense it is here said, that the jews called upon the God of their fathers. And here we are warned in few words, to gather together all the proofs and arguments that can be to assure us the better, that all the good things which we have, do come unto us from GOD. For why? We are not so sharp sighted as it were needful; it is soon dazzled (as I have told you afore.) Yea, rather we be as blind men: we must be quickened up to consider God's benefits towards us, or else we shall never attain thereunto. And therefore let us take as much pains as we can to consider it and say, Go to, God showeth me here, how it is he that worketh, and he giveth me a token thereof. I must therefore apply it unto mine instruction: & not say, this happened unto me by chance: I have had good fortune: but I know that my God hath helped me, that it is through his goodness that I prosper, that it was his hand which hath succoured me in such an extremity. Forasmuch then as we are so raw and weak of ourselves, that we consider not the benefits of GOD, except we have many helps to guide us thereunto: let us take all the proofs that we can get, to assure ourselves the more thoroughly of them. And to this end is it that the jews say, We have called upon the God of our fathers: whereby first they put themselves in mind of the promise, and secondly they see that God redeemed them by virtue of the same promise, whereby he freely bound himself unto Abraham, Isaac, and jacob. And hereupon they might thus conclude: We are not come out of Egypt by the hand of man: that is to say, we cannot attribute it either unto ourselves or to any creature living: but God must be acknowledged for the only author of our redemption and salvation. Now in effect we see here, that whereas God delivered unto the jews such a set form of acknowledging his benefits, it was to convict them, that in possessing of the land of Chanaan, they could not say: We have conquered it by the power of our own arm, we have gotten it by our own labour, we have bought it with our money, or we have some other title unto it in respect of men: No, it was nothing so: but we hold it of our God; we possess it under his hand, the propriety thereof is always his. Ye see then whereunto this confession whereof mention is made here did serve. In deed all cannot be handled at this time. Let us therefore learn this one short lesson, that in this example God hath put us in mind to acknowledge how much we be bound and beholden unto him for all the benefits which he hath bestowed upon us. Wherefore considering our own slowness in this behalf, let every of us quicken up and prick forward himself to confess and acknowledge in deed, that we hold all of the hand of God: and let us show in deed, that we come to make such acknowledgement, not as forced thereunto, but of our own voluntary and free good will; and that we be not unthankful for the good which he doth us in this world: but do attribute all unto his freebestowed goodness, waiting for the possession of that heavenly life whereunto he calleth us.  
Now let us kneel down before the Majesty of our good God with acknowledgement of our faults, praying him to touch us with such a feeling of them, as our whole seeking may be to rid ourselves of all our corruption from day to day, until we be renewed with his righteousness: and that we may grow and increase more and more therein, in such sort as we may come in the end into his heavenly glory, and be wholly fashioned like to the glorious immortality, which he hath already showed us in our Lord jesus Christ. And so let us all say: Almighty God heavenly father, etc.   

On Monday the xxiv. of February. 1556. The CXLVI. Sermon, which is the second upon the six & twentieth Chapter.  
5. 6 And thou shalt speak and say. etc.  
7 Then we cried unto the Lord God of our Fathers, and the Lord heard our voice, and looked upon our affliction, our labour and our oppression.  
8 And the Lord brought us out of Egypt with a mighty hand, and a stretched out arm, with great terror, and with signs and wonders.  
9 And he hath brought us into this place, and given us this land, even a land that floweth with milk and honey:  
10 And now lo I have brought the first fruits of the land, which thou O Lord hast given me, and thou shalt set it before the Lord thy God, and thou shalt bow thyself before the Lord thy God.  
11 And thou shalt rejoice in all the good things, which the Lord thy God hath given unto thee, and to thy household, both thou and the Levite, and the stranger that is among you.  
12 When thou hast made an end of tithing all the tithes of thine increase in the third year which is the year of tithing, and hast given it to the Levite, to the stranger, to the fatherless, and to the widow, that they may eat in thy gates and be sufficed.  
WE have declared afore, whereunto the confession which the jews made in offering of their first fruits, did tend: namely that on the one side they should thereby acknowledge the wretchedness and misery from which God had delivered and set them free: and again on the other side, that they should so much the more praise and magnify the grace and favour which God had bestowed on them, for we see how men forget themselves in prosperity: pride blindeth them, or at leastwise maketh them drunken, so as they think no longer either on themselves, what they were, or on God. And therefore it is more than needful for us to have an eye unto our own estate, to think how miserable it were if God had not taken pity of us. For we have skill enough to protest and say, that God hath showed us favour: nevertheless, our doing thereof is but from the teeth outward until it be proved to our faces, that if GOD had not used mercy towards us, we should have been in a cursed case, we should have been undone, there had been no way to save us. If we be not touched with a lively feeling of these things, all the protestations which we make of the benefits of God, will be nothing but feignedness and hypocrisy. For we see commonly that men will readily say: It is God that hath done this for me, it is his work; but yet for all that this goeth no farther than our mouth. Now as touching the words themselves, I will note you something by the way. Where as we read, My father a man of Syria was lost or undone, others read, The Syrian would have destroyed my father, referring it unto Laban. But (as I told you before) jacob is called a Syrian, because he was banished a long time out of the land of Chanaan, and was so settled there, as if it should have been his grave, I mean in the country of Syria. But yet the word signifieth rather to be destroyed, and undone, than to intend or to mind to destroy an other. It is most agreeing then with the sense of the words, that the jews should in this place protest that their father jacob was driven out of his own house, and accounted as a Syrian, and that when he came unto the Land which God had given him, it was as if he had newly come thither, and as if he had never entered into it before. This betokeneth therefore a more full expressing of that which I told you of before; to wit, that men have need to be warned, that whatsoever they have, they receive it from the freebestowed goodness of God, and that he saved them, yea even when they were in a most miserable case.  
Now as touching the second point, we see, how Moses hath here declared their coming out of Egypt, in such manner, as the jews must needs be awakened to consider how mightily God had wrought for them. For he saith not simply that God delivered them out of the land of Egypt, but having made a long rehearsal how the Egyptians had set their feet on the throat of this poor people, how they had afflicted and molested them, how they had exercised grievous and cruel tyranny upon them, it is said: We called on the GOD of our fathers, and he heard our voice. he saw our affliction and misery and he delivered us out of it. And how? By strong hand and stretched out arm. Neither yet is this all, with terribleness, with signs, with wonders: Lo in what sort our God succoured us. We see then how Moses is not content to say in one simple word, that GOD was the Redeemer of that people; but he hath largely showed, that the jews cannot attribute their deliverance, neither to fortune, nor to their own policy, nor to any other means in the whole world: but they were forced to know the wonderful power of God, who so stretched forth his arm, as if he had come after a visible manner to redeem his people. Now than if we will yield unto GOD the honour which he deserveth, let us learn to consider of his power, not as it were at a glance or slightly: but as diligent markers of the things which he showeth us, to the intent we may be the more thoroughly certified, that when it pleased him to show mercy on us, he meant not to leave us in doubt whether it were he which wrought our deliverance or no: but that he hath so plainly certified us thereof, that the thing cannot be but known and apparent unto us. Thus ye see what we have to bear in mind concerning this place.  
And let us note by the way, that albeit God heard the cries of his people, yet he showed it not by his doings at the first. We see how the people came to extreme miseries, ere they were succoured. And that is the cause why it is expressly said in Exodus, 
〈◊〉 3.7.  I have seen, I have seen the affliction of my people. God saith not simply that he hath seen their affliction, but he repeateth it again, as if he should say, Because I made no countenance of helping you assoon as you cried, you thought that I was deaf at your requests, or that I thought no longer upon your miseries: but I tell you, that they were always before mine eyes, and yet I have delayed, and deferred to help you until now: howbeit, that was not because I had no care of you whom I had adopted for my children. So then let us note well, that when we are of opinion that we profit nothing by praying unto God, we must continue and not be grieved as if our prayers were vain and unprofitable. For God considereth of us although we perceive it not, and in the end he helpeth us. But we are warned here to be patiented, & not to be grieved at the matter, though God satisfy not our desires at the first. Lo what we have to gather concerning these words, where the jews expressly confess, That GOD heard their voice, although he granted not their requests at the first.  
Now remaineth that we speak of the signs and wonders. But because this hath been handled already, it were needless to stand longer upon it: it sufficeth to be put in mind that the deliverance which GOD brought at that time was such, as a man might perfectly perceive that it was his hand which wrought it, and that it came not through any creature. GOD could well enough have subdued Pharaoh and his subjects without showing any miracle. But he would have him stubborn. And why? It is said, I have raised him up for this end, that my name might be the better known in the world. Pharaoh therefore resisted GOD to the uttermost of his power; but this was to the greater setting forth of the redemption, which he wrought. So than it is not without cause that mention is here made of terribleness, of signs and of wonders, and how GOD astonished men, to the intent that feeling his power, they might submit themselves wholly unto him.  
But the conclusion ought to suffice us where it is said, I come therefore to offer the first fruits of the increase of my land to the LORD my GOD. The jews in this place declare, that when they yielded thanks unto GOD, it was not by way of any outward ceremony, but for that they felt it in their heart that they were bound unto him, 
Exod. 7.3.  and that they owed all unto him. Do we then desire to have God to accept of the praises which we yield unto him? We must first confess the benefits which we have received of him, and acknowledge them with our mouth, we must do it from our heart, not for fashion sake as the hypocrites do which speak readily of his praises, but not with the heart nor with any affection. On the contrary side we see how God especially requireth that we should be thoroughly persuaded that it is he which hath begun to do us good, and that he also will continue and go on in so doing unto the end. And that every of us should acknowledge the same, not only secretly, but also openly before men, so as we may edify our neighbours thereby, and that God may be glorified of all men with one common accord. I grant we have not nowadays the ceremony any longer as it was under the Law: but yet we must come unto that point which I told you of before; to wit, that the substance and truth of the ceremony remaineth unto us at this day▪ so as if we bestow any alms, or apply the benefits of GOD to such uses as he commandeth, we offer unto him of our first fruits. And so let us note well that they which give any thing of their goods which they possess, must not be pinching and niggardly as if they gave any thing of their own. For we must always bear in mind to say, I offer unto my GOD. And whereof? Even of that which I have received at his hand. In deed I am the owner of it; but yet GOD hath reserved some chiefeage for himself, so as I may not ryotouslie waste that which he hath given me, but I must learn to use it soberly, and to relieve my neighbours which are in necessity. When we have this consideration with us; then shall we offer sacrifices of sweet sent, and such as shallbe acceptable unto God (as saint Paul termeth them): 
Rom. 12.1.  for without this consideration we may well rid ourselves of all our goods, and yet do nothing that shallbe aught worth. For why? We want the principal thing, which is to feel how much we are bound unto GOD, and that our offering unto him some part of that which he hath given us, be to show that it is he of whom we hold all that we have. Now hereby we see, that they which have no pity on the poor, but hold fast and lock up things without any kindness; are not only cruel towards men, but also unthankful towards God. For why? Were we thoroughly persuaded upon knowledge that God showeth himself a liberal father towards us, certainly we would not stick to spend the goods which he hath committed unto us, according to his will, but every of us would discharge his duty in that behalf: and whereas we do the contrary, it is a sign that we would deceive God and not mortal creatures.  
And it is▪ by and by added: Thou shalt leave thine offering before the Lord thy God, and afterward thou shalt worship before the Lord thy God. These two things do show that we must not be the colder in doing our duty, though there be no man to bear witness there of. And that is a point which we ought to mark well. For we are always led with vainglory; and we cannot practise this doctrine of our Lord jesus Christ where he saith, When thou givest thine alms, 
Matt. 6.3.  let not thy left hand know what thy right hand doth. We would always have some or other to see us and to praise us. And although we cause not a trumpet to be sounded: yet are we desirous that men should know what we do. And what is the cause thereof, but that we have not our eye so fastened on God as were requisite? Therefore this foolish vainglory must needs bear rule in us, by means whereof we seek nothing but to please the world. And therefore we may not look that God should acknowledge that which we do for his service: for we are turned aside from him. Let us therefore learn to practise the doctrine which is set down here, which is to leave our offerings in the presence of our God: and to hold ourselves contented that God avoweth himself to receive that which we give the poor, and that which we bestow according unto his will, even as though he were come down, and received our gifts from our hands into his own hand. And seeing it is so, let us not fear that any thing is lost, though the world perceive not what we do, and that we seem to have done nothing at all. Let it suffice us as is showed us here by this saying, that our Lord GOD is come before, and accepteth of that which we have done, to obey him. Let this be noted for one point.  
Now the other point is, that the jews were commanded To worship before the Lord God. Whereby we may see, that men must not make themselves believe, that they have deserved any thing when they have accomplished that which God appointeth them to do, as we are always ready to swell with pride, to vaunt of our own power, as if GOD were much beholding unto us. Let us lay aside all such devilish imaginations; and when we have endeavoured and taken pains to do that which God commandeth us; let us worship before him in token that we are much more bound unto him: as it is said in the seventeenth Chapter of Saint Luke, When you have done all things, 
Luke 17.10.  yet you must confess that you are unprofitable servants. And why? For let us come to account: If God would require his due of us, is there any of us which could perform the hundredth part thereof? We deceive him of that which we have, if we give him but a piece of it whereas he demandeth the whole. Nay, though we gave him the whole, yet were we not discharged; for we cannot do it with such mind as were requisite: and therefore we run always into arrearages with GOD, and he can owe us nothing. Wherefore let us learn to worship before him, that is to say, to shrink down our heads; and although we have laboured to the utmost to offer him our sacrifices, and to present unto him our own persons, and to give unto him of our substance, and to do all that we can possibly do: when we have endeavoured to dedicate all unto him; yet let us say, Alas Lord: In deed we would gladly do our duty, but we can never do it perfectly; we are far wide from it; may it please thee therefore to accept at our hands that which is unperfect, and to bear with us in our weakness; and although there be many stains and blots in the service which we yield unto thee, yet let them not hinder thee from receiving and accepting of it at our hands. Behold with what modesty men ought to present themselves unto God when they make their offerings unto him.  
Now let us note by the way, that the presence of God is here put for the sanctuary, or for the altar both of sacrifices and of incense, and for the Ark of the covenant: not that God was therein enclosed, but because he meant to draw his people unto him by that means. The shadows of the Law then served to guide the jews unto God, because we are not able to mount up into heaven except God reach us forth his hand. To that use do ceremonies serve us. In deed we have not nowadays any longer the Ark of the covenant, nor any thing of all the rest: but we may thoroughly assure ourselves of the presence of God, because he hath openly showed himself unto us in the person of his only son, and because we have now this warrant given unto us, that wheresoever two or three be gathered together in the name of our Lord jesus Christ, 
Matt. 〈…〉  he sitteth in the midst of them. Wherefore let us not doubt of the presence of our GOD, when we come to make confession of our faith unto him: and especially seeing that our Lord jesus Christ dwelleth in us, we have well wherewith to content us, forasmuch us God showeth himself there, not in figure, but in full force. Again we have the two helps which are most convenient for us, as Baptism, and the supper of the Lord: where GOD declareth that he cometh near unto us, and that we are clothed with our Lord jesus Christ, that we are washed with his blood, that we are renewed with his holy spirit, that we live in him and of his very substance, that we are graffed into his body. Seeing we have such sure warrants, we need not doubt any longer of the presence of GOD. Yet notwithstanding we must always mount up higher: we must not abuse those helps which God hath given us, as we see men do in Popery: the wretched people there, are become as brute as beasts, and are of opinion that GOD is to be sought no farther, than in the visible and outward things. But contrariwise we know that we must seek GOD after a spiritual manner. And therefore let the Sacraments guide us higher, and raise up our faith above the world. And then let us not doubt but that our GOD is near enough unto us, so as we may be bold to put ourselves and all that ever we bring unto him, into his hands. This is it in effect which we have to bear in mind.  
Now as touching that which followeth, of rejoicing in the presence of the Lord; it serveth to show us that all the rejoicings of men are accursed, except they have an eye unto God, to yield him thanks for them. This hath been touched afore: but yet is it not without cause that Moses repeateth it here again. We see how men are wont to make themselves merry, that is without any thinking upon GOD. If we have well dined, when we be once full, we wax frolic. But what? We think not that it is GOD that hath fed us. If a man be increased in wealth by his sparing; he rejoiceth, but God is still set aside. Nay which more is, we think that we cannot be merry, except we turn tail unto God, and get us away from him. It is not therefore without cause, that it is so often told us in the law, that we must rejoice in the presence of our GOD: that is, that as often as we have any occasion of mirth, our minds must be called back unto God, and we must give him thanks for all: and this being done, we must so use his benefits as they carry us not away, and as we be not blinded by the things of the world, as the wretched unbelieving sort are. Lo what we are to bear in mind as touching this world. And itserueth to upbraid the unthankfulness of them which 〈◊〉 and cram themselves with the benefits that God sendeth them, without giving him any thanks for them, which vice we see is over rife. In this place then, God blameth the unthankfulness of men, and saith, What do you? For you gather the fruits of the earth: and who hath given them unto you, but I? And yet for all that, when every of you hath locked up his corn in his garner, you bring it and other fruits also to your tables, and in the mean time I am no body with you: you think you may shut me out of your doors. Nay, but rejoice ye in my presence: or else, all that ever you do shall be imputed unto you for theft. For why? We know that God feedeth us with condition, that his goodness should be acknowledged among us. Therefore when we bury the remembrance thereof, we steal from him all that we have, and we are not worthy to eat one morsel of bread. So much the more heedefullie therefore ought we to mark these words, where it is said, Rejoice in the presence of thy God.  
Now by and by it is added, with the Levites, with the widows, the fatherless, and the strangers. Wherein we are farther warned, that they which give thanks unto GOD, and have their hands shut up from relieving the need of their neighbours, are but counterfeits and hypocrites: as we see many of this sort, which be ready to say, O, praised be God, and use many other benedicites, when they have scraped together on this and that side, and have made up an heap of riches. Oh say they, God hath blessed me, he hath prospered me: but as for giving of alms, and kind dealing, they can no skill of them, they be strange news to them. Such folk do but mock GOD, and anger him as often as they praise him with their mouth. And why? For to rejoice in the presence of our God, and to have the company which he hath appointed for us, are things unseparable. First of all he commendeth unto us here such as were occupied in his service, and had the charge to teach the people. He saith therefore: Thou shalt rejoice with the Levites. And secondly under the name of strangers, of widows, and of fatherless, he commendeth unto our care, all such as are in necessity, and have need to be helped. Therefore when they rejoice with us and take their course; then will GOD bless our joy; and it shall be acceptable unto him. But without that, all that ever we do shall be dislyked of him, it shall be filthy and unclean in his sight. And here is express mention of the household, to the intent that every man should be exhorted to deal gently with those that are of his household. For ye shall see some which could find in their hearts to eat and drink till they burst, and it grieveth them that others should have one morsel▪ so feign would they that all were thrust into their own paunches. So they themselves far well, they eat not though their meinie fast and starve for hunger. Ye shall see such greediness, or rather cruelty in some, that they could find in their hearts to suck the very blood of those that serve them, and in the mean time take no care to sustain them. For this cause our Lord saith that we cannot rejoice in his presence, that is to say, in such wise as he may like of our mirth, except we rejoice with all our household, and that we show ourselves so kindhearted and pitiful, as we may all with one common accord sing praises unto God. Ye see then how our mirth and melody may agree very well together. Also we are exhorted to instruct them which are committed to our charge to bless the name of God: that whether we eat, or whether we drink, God may be praised both of great and small. This is the meaning of the doctrine which is contained here.  
Now it followeth That when the people have paid their Tithes, in the third year, which is the year of tithing, every man shall bring his tithes unto the Levites, for the poor, for the widows, for the fatherless, & for the strangers. For the understanding of this place, we must note, that besides the ordinary Tithes which served to sustain the tribe of Levi, and the Priests, which served in the temple, there was the tithing of Tithes as they called it: & this was made from three year to three year, excepting ever the seventh year when their lands were not tilled: for it was expedient that the rest or Sabbath should be kept in that behalf also. They fallowed not their ground from year to year or every each other year as we do in this country: for the fruitfulness of that land might well away to yield fruit six years together. So then, twice in six years they received the second sort of Tithes. And these are they whereof Moses maketh mention in this place, which served to sustain the poor of the country: to the intent that not only the Levites might receive the offerings, but that the fruit of them might reach farther, and that none in all Israel might want or need. As touching the Tithes which were paid unto the tribe of Levi, I have told you already, that there was a double reason thereof. First forasmuch as God reserved the Levites for his own service; there was great reason why they should be sustained. They which serve at the altar ought to live of the altar. 
Deut. 14.22. ●. Cor. 19.13.  That is the cause also why they had a certain portion in all the offerings, save in the whole burnt offerings. But in the ordinary sacrifices they receive their part of them. Besides this, we ought to note also, that because they were the children of Abraham, they ought to have a part in that land which was promised unto him, for they were heirs aswell as the other tribes of juda, Benjamin, Issachar, Dan, and all the rest. Levi (I say) was an heir of Abraham and of jacob aswell as the other. And why is he bereaved of his inheritance, but because God recompenseth him after an other manner? Ye see then how they which come from Levi, 
Numb. 35.3.  have no part of the land, they have only their meadows in the suburbs of their cities to sustain their cat-tail, but yet doth he assign them the Tithes of the whole country to find them withal, and he will not have them so bereft of their heritage: but that men should have a regard to maintain them. And why? Because he occupieth them in his service: they must teach the people, they must offer the sacrifices, they must do that which was appointed in the temple: For this cause God will have men to have a care to sustain them. And herewithal, when they made the second tithing, thereby they were done to understand, that somewhat was to be taken as it were from their portion to give unto the poor: whereby they were put in mind that they ought not to glut themselves with the offerings no nor yet to enrich themselves with them. And why? For they were the goods of the poor. Ye see then whereunto God had an eye, when he appointed the secondty thing which was made every third year. It behoved the priests and Levites to acknowledge and say: Well, Truly we have enough, yea, and more than enough to sustain us. And to what end hath God given us this plenty? Is it that we should make money of it, and hoard it up in our coffers? Is it that the people should be diminished, and we increased? No: but he pointeth to us with his finger, & telleth us that they be the goods of the poor, and that the poor must have a portion out of it to sustain them withal, and that such as are in need and necessity must be relieved by that means. Thus ye see in effect what is contained in this place.  
Now it is not without cause that God putteth his people again in mind of that which he had already commanded them: the simple law might have been sufficient for them, but our Lord putteth them in mind, that they must discharge themselves, aswell of the second Tithe, as of the ordinary tenth. And the reason why he doth so is because the world is always set on scraping, without caring how or in what manner: men consider not what is lawful, so they may make their gain. and we see also the upbraidings which the Prophet Malachi maketh for the same thing. 
Mal. 3. ●  You have defrauded me (saith the Lord) and the people come shamelessly & say: Wherein? They would needs plead against God, and deny the matter stoutly and stiffly: For it is a very rare thing to have men to confess their debt at the first. They come here blearing out the tongue, and ask, whereof doth God complain? And wherein have we defrauded him? In your Tithes (saith the lord) For whereas I have reserved the right of tithes and offerings to myself; you defraud me of my right. When you pay me your tithes, it is but by halves; when you bring me your offerings, they are very lean and thin, so as a man may see how your whole seeking is to catch from me, and to withhold that which is due unto me. Now this unthankfulness of men is the cause why God ratified his law in this place. Yet notwithstanding we see the shamelessness and wickedness of the people in that which we have rehearsed. Hereby we are taught, that when God hath taught us our duty, it is not enough for us to have heard what we ought to do; but we had also need to be waked, we had need to be stricken as it were with blows of a Beetle, to have th● imprinted in our minds which we have not well borne away: we have need (say I) to have one lesson often sung unto us, because our memory is so short when the case concerneth our duty towards god. But whatsoever God do, & by how many exhortations soever he stirreth us up; yet we have forgotten all in the turning of an hand: we think no longer upon it, and continue still in our wonted trade. God crieth out to us, and putteth us continually in mind of our duty: but our lusts and affections do so trouble us, that we cannot lend him an ear to receive that which he saith. So much the more than ought we to take heed unto ourselves, knowing, that if the jews were dull upon the spur, and discharged not their duty in the things that were commanded them, the same vice also reigneth in us: and therefore for this cause we had need to be quickened up. And let us not think that the exhortations which men give us every day, be superfluous. When we have heard a thing an hundred times, yet are we as scholars still. God therefore must be feign to begin again with us, and sometimes do as he saith by his Prophet Esay, 
 and say A, A: B, B: for so doth he speak, and telleth us that we are like a child that is hardwitted & dull to learn. For a man must tell him A, A: and when he seemeth to have learned it, it is by and by forgotten. Then comes he to B, B: and yet for all that he is still new to begin. Even so is it with us: & that is the thing whereof God complaineth and saith: What? I have plied this people as a man would ply little children; and yet for all my teaching of them, they be still in their principles, they remain still in their A, B, C: And what a shame is that? That is the thing which we have to note, to the end that every one of us do pray to be so guided by the spirit of God, as we may be the more apt to be taught, and more quick and ready to bear in mind that which he hath said, and to receive his word in such humbleness as we ought. And moreover if we yet feel such weakness in us, that God must be feign to speak again, and return the second and third time, when he hath taught us once already: let us thereby consider and confess his goodness towards us, for bearing with us: and let us take heed, that when he hath spoken once or twice, we show at leastwise, that he hath not lost all his pains, nor bestowed it unprofitably.  
Furthermore for a conclusion, let us note that if in time of the Law the things that were consecrated to the use of the temple, and to the Ministers, was employed to the behalf of the poor, when the others had more than needed; surely the same law remaineth still in force even at this day. Truly the rule which S. Paul setteth downne aught to be observed, namely that if in old time the Priests were sustained because GOD had called them unto that state: they which nowadays preach the Gospel and offer as precious offerings unto God as those of the Law, aught to be fed and sustained. Yet notwithstanding it is not meant hereby that they should devout all, as we see is done in the Popedom. When offerings are made there, it is but to have them wasted in pomps and heathenish vanities, or rather in other villainies: as the Bishops, and Abbates, and other, every one in their degree, spend their revenues not only in gaming & hunting, and other vain pastimes: but also in whoredoms, & in all other shameful things: so as there is no such corruption to infect the whole world, as the wealth which is in the Church, as they term it, that is to say in the Synagogue and sink of the clergy. Now when we see these Church-robbers fall into such excess that all goes to confusion: let us for our part know that we must always come back to that which God telleth us here; to wit, that if we will have our offerings acceptable unto God, when we have fed and sustained them unto whom he hath bound us, we must come unto the poor, to the widows, to the fatherless, to the strangers, and to such as are in need. Thus ye see how our alms ought to be bestowed. On the contrary side, we ●ee that the dealing of things in the Popedom was but to fill the bellies of the Monks & Friars, and of the other shavelings of their Clergy. But God disliketh of all such things. And why? It is not for the cause that he requireth offerings of us. We see whereunto he calleth us. But now we may perceive also our lewdness. The wretched Papists spared for no cost, every one was ready to open his purse to cast somewhat into the ●awes of those greedy wolves: every man brought them somewhat, & all this was no cost: they founded obites or year minds, they built chapels, they set up gay and costly puppets, they caused many Masses to be sung: there was continual going to them: and these cormorants ceased not in the mean time to devour all, and yet the people ceased not to use such devotions stil. And to what purpose? Surely the Papists make their offerings to the devil, for it is certain that God rejecteth them. But we on our side know that when we give our alms, when we distribute our goods accordingly as the Lord commandeth, he liketh and accepteth of them all. Sith we know this, should we not at leastwise do as much as the Papists, who work at aladuentures? In deed they think not to serve the devil, but yet they have no assurance to the contrary. But as for us, God avoweth that he will rceive at our hands whatsoever we offer unto him as he hath commanded. Should we then be slack in this behalf? Nay rather, let us be the more heedful to stir up ourselves to do our duty the better, when we see that which is told us in this place. Let us be diligent in discharging our duties, that God be not occasioned to blame us for defrauding him of that which appertained unto him, but let us faithfully yield unto him that which he demandeth of us, or at leastwise let every man strain himself thereunto, that we may truly make that protestation, which to morrow God willing we shall see.  
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us to feel them better than we have done: and in the mean time to teach us so to offer ourselves unto him, that being reform in our minds and affections, we may endeavour altogether to please him in all points, and that therewithal we may also apply that which he hath put into our hands to such use, as all may be detted unto him, and that we may offer unto him the firstlings of all our fruits, that is, that our life may be answerable to that which he hath ordained, so as we abuse not his benefits to defile them, but turn them to his glory, and to the common benefit▪ and commodity of the whole Church. That it may please him to grant this grace not only unto, but also to people and nations of the earth, etc.   

On Wednesday the xxv. of February, 1556. The Cxlvij. Sermon, which is the third upon the six and twentieth Chapter.  
13 Then thou shalt say before the Lord thy God, I have brought the hallowed things out of mine house, and also given it to the Levite, to the stranger, to the fatherless, and to the widow, according unto all thy commandments which thou hast commanded me. I have trasgressed none of thy commandments, neither have I forgotten them.  
14 I have not eaten thereof in my mourning, nor held back aught of it in uncleanness, nor given aught thereof for the dead, but I have obeyed the voice of the Lord my GOD, I have done according unto all that which thou hast commanded me.  
15 Look down from thy holy dwelling place of heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, the land which floweth with Milk and honey.  
THere is not one among us which desireth not to be esteemed of in the face of the world, every man boasteth himself of the discharging of his duty: and we are also inclined by nature to set out ourselves before men: for ambition driveth us thereunto. But in the mean time there are very few which enter into their own conscience, to know how they have behaved themselves before God, and which have such a regard in ordering of their life, as to say: I walk in the sight of the heavenly judge, it is he unto whom I must be accountable: I must therefore rest myself upon him, and not joy in the estimation of men, for that is but a vanity: there are very few (I say) which enter into this consideration. Now God seeing that vice to reign in us, seeketh to remedy it: as we may see in this place where it is said that we must return unto him, to have a good testimony of our life. Thou shalt say (saith he). And how? he setteth up here no scaffold for us to make protestation before men, what we have done: No: but he appointeth himself to be the judge, and will have us to speak as in his presence. Thou shalt say before the Lord thy God: saith he. And so we are warned, that to order our life well, we must not have our eyes fastened on this world, nor take great care what men think of us: but we must take especial pains to approve our whole life, with all our works and all our thoughts unto him, before whom we must appear at the latter day. I grant we must diligently avoid all offences, and put the doctrine of S. Paul in practice, to do well not only in the sight of God, 
2. Cor. 8.21.  but also before men, to the intent we may edify others, and win others by our example to do that which they ought. But yet nevertheless we must labour above all, to have God to like of us, and albeit the world speak ill of us and slander us; and turn all that into evil which is good: yet must not that turn us aside from our duty, but we must hold ourselves unto God. To be short, to far the better by this doctrine, let us learn both evening and morning to summon ourselves before God; let every of us enter into himself, as if he were out of the sight of mortal men, and say: Alas my god, I must live as I were in thy presence, and I cannot escape thy hands nor thine eyes: give me grace therefore so to order my life as I may refer it wholly unto thee, and frame it unto thy will. Behold what we have to do. And when we have passed the day, let us think: Alas my God, how have I behaved myself towards thee? When we have such a care, we shall not make any pompous shows before men, as those which would have men flatter or rejoice in them, and have their praises preached; when in the mean time they fall asleep before God; neither can they consider their own blockishness, but although they find themselves guilty, yet they think all is well so men like of their doings here below. This is the thing which we have to consider, in that God having spoken of the offering of the first fruits, addeth that we may not think that we have gained much when men accuse us not, nor upbraid us for defrauding GOD of that which is belonging unto him. Therefore although men charge us with nothing: yet we may not sleep thereupon: but every man must examine himself, and consider whether he hath done that which was commanded, and that not to the intent to be commended of mortal creatures, but of the heavenly judge.  
Now it is expressly said: I have done all things which thou hast commanded me, and according unto thy statutes, and I have not forgotten them. We see here, what is the rule of good life: Namely to do according as God hath commanded us; which suffereth us not to dwell in doubt, as the ignorant wretches do, who know not at what end to begin, because they are not instructed in the word of God. Ye see how in Popery, when a man would live as he ought to do, he listeneth to that which one saith, & to that which an other saith, he is turned and returned with every wind, and every man bringeth in his piece, so as they are always to learn how to begin. To the intent therefore that we be not wavering nor doubting: let us hold ourselves unto that, which is so often warned us in the holy scripture, and whereof we have a confirmation in this place: that is, that we may be at defiance with all the world, if we keep on in the way which God hath showed us. Now I grant that men may find things enough in us wherefore to blame us: as we see what outcries the Papists make, and how they storm and say that we despise the traditions of our holy mother the Church, and the decrees of holy counsels, that we overthrow all order, that our life is lose and licentious, and that our whole desire is to lead a brutish and beastly life. These be the things which they upbraid us withal. And why? Because we forsake their tyranny, because we will none of their pelting baggage which they have devised, because we will not be hampered with their cords, (for all their laws and statutes which they have forged, are as cords to strangle poor weak souls with all) and because we cast aside all those things. Now hereupon they indite us. But let us appear before God, and then we may defy them: yea, we shall have sufficient for our defence, if we can make this protestation truly; God is my witness that I have behaved myself according to his word. Surely this is an inestimable comfort that all they have, which serve not from the pure and simple plainness of the word of God; but follow this plain path, respecting nothing but how to obey him which hath all sovereignty, and authority over us. When we have done so; let us be contented that God liketh of our doings, though men condemn us for them. For their judgements are no weightier than leaves, they are soon gone, and we see here whereunto God calleth us. But let us note withal, that whereas it is said here; I have done according to all thy statutes and the commandements which thou hast ordained, and have not forgotten the same: we are thereby put in mind to enure ourselves thoroughly to the knowing of our duty: for what is it which maketh us to transgress so many ways against the commandments of our God, but our negligence in not thinking on our duty? By means whereof, we are easily taken tardy. For the devil is crafty, and always prying and watching how he may entrap us: & we for all that are careless to think upon that which God hath commanded us. In deed we would not of purpose defy God, nor rebel against him: but howsoever the world goeth, we have little care, we apply not our whole study to consider of our duty, and to say; Go to, what is it that God requireth of me? And because we have not an eye hereunto, we stumble and fall, and go astray. We are therefore exhorted in this place, to look more narrowly unto ourselves, & to be more watchful, that we forget not our duty. For we have a very short memory, if God did not often refresh it. Let us learn to consider whether we have followed the good will of God or no in this behalf: let us continue therein, and keep all one course still, and hold on in that trade all our whole life. If this were well imprinted in our hearts, we would be more diligent to hear and to read the word of God than we are. We had need to be put in mind of that which God hath commanded us, or else we will soon forget it, even in the turning of an hand: and yet we vouchsafe not, either to hear, or to read any thing which should be for our instruction. God therefore is justly provoked to punish our negligence, & we must needs fall into many overgrosse faults. And why? Because we seek not after that remedy which he hath put into our hands.  
But here a man may demand a question, how God would have men to protest before him that they have walked according unto all his statutes & that they have forgotten nothing of them. Is it possible for us (how much soever we enforce ourselves,) to obey God in such wise, as there shall be nothing but perfectness in our life? That were contrary to all the holy scripture. For it is said that none shall be found righteous in the sight of God. 
Ps●l. 143.2.  If God would use rigour, we should all perish before his face. And that place is spoken even of them that be the righteousest. Verily, when S. Paul went about to prove that we cannot be justified but by faith only, and through the mercy of God & the favour of our Lord jesus Christ: he allegeth only that which is written in the law: 
Deut. 27.26. Gal. 3.10.  Cursed are they which perform not all those things. For he taketh this for a ground, that it is not possible for any man living, to perform the law, because it surmounteth all their power. It seemeth here then, that God meant to train up his people in hypocrisy, when he taught them this lesson to say, I have observed all thy statutes, I have let pass none of them. Now to answer this hard question, let us note that the holy scripture in speaking of the faithful, saith in deed that they have walked according to the statutes & ordinances of God, as when S. Luke speaketh of Zacharie, 
Luke. 1.6.  & Elizabeth his wife, he saith that they walked uprightly & perfectly according to the commandments & ordinances of God. And this manner of speech is often to be found in holy scripture. And yet this proveth not, that Zacharie was altogether perfect, that he had an holiness of Angels, that he had no vice in him, & that his wife also was such another. No, but the scripture in so speaking presupposeth that God of his goodness beareth with the faithful, & that he imputeth not their faults unto them, when they overshoot not themselves too far, nor become rebels and despisers of God: but intent alonely to walk according to his will, & submit themselves unto him, and enforce themselves and take pains that way. Forasmuch then as the faithful have such affection and zeal to give themselves over unto God; although they trip, although they stumble, although there be much amiss in them; and that God in rigour might condemn their whole life, and that there is nothing in them which is not stained with some blot or other: yet doth GOD accept their doings, as if they were sound & perfect. And why? For when we are justified through the grace of our Lord jesus Christ, then doth God receive us unto mercy, not only to accept of us as of his children, but also to take in good worth whatsoever proceedeth from us, although it be worth nothing, ne deserveth any such liking. Seeing then that God showeth himself so gracious and favourable unto us; let us endeavour to do well. Although we perform not that which is required of us, and be but in the midway: yet shall it be allowed us in our account as if we had performed the law. Now according hereunto, the faithful protest, that they have walked according to Gods will, that they have kept his statutes, that they have forgotten nothing of them. And why? They mean that they have had an upright affection, that they have not been double minded, that they meant not to serve GOD by halves as many do, but that in all respects they have been willing to be subject to the Law. Yet for all this, they are not so blind, but they acknowledge their imperfections, and bewail them, and know themselves to be miserable in that respect: but it sufficeth them that God hath vouchsafed them such grace, as to walk uprightly, and not to halt on both sides as hypocrites do. We see that they which were the justest in all the world, have confessed their wretchedness, and been ashamed of their whole life. job in deed saith, 
job. 29.15.  that he was an eye unto the blind, a foot to the lame, a defender of the fatherless, a father of the poor, the refuge of the widow, that he deceived no man, that he abused not his credit, and that his hand was not shut unto them which were in need. And yet after he hath said all this, he saith, Alas; when I come before my judge, I must have my mouth shut up. We see how the servants of GOD have not been so presumptuous, as to set forth their own life as perfect. 
Act. 13.22.  David had such a witness of God, as we may wonder at: I have found David (saith God) according to mine own heart. Behold how God speaketh and avoweth that David was the holiest of all creatures, and yet for all this we hear what he saith: 
Psal. 143.2.  Alas Lord enter not into judgement with thy servant, for neither I nor any man living shall be found righteous in thy sight. 
Psal. 130.3.  Lord if thou deal like a judge, who shall stand before thee? Behold we are all of us confounded. If these men have thus spoken, what shall be said of us which are far wide from such perfectness as was found in their life? And therefore we see how all the faithful that ever were, have always acknowledged their faults, have ever been humble, have ever been beaten down. Saint Paul also who was so excellent in all virtue, 
Rom. 7.24.  saith, Alas wretch that I am, who shall deliver me from this body of death? And afterward in the end, although he was a prisoner, although he waited for nothing but death, and prepared himself to receive it, and beheld even then the crown of righteousness which was prepared for him: yet he saith, I am not yet come to my mark; but I must enforce myself yet farther. 
Phil. 3. ●●  S. Paul herein confesseth his infirmities. So then let us note that the Saints never vaunted themselves before God to have performed all that he commanded them, and to have discharged themselves of their duty. But when they had taken hold of the free favour which was promised unto them, namely that GOD pardoned their sins, and that he would not call them to any precise account, that he forgot and buried all the spots and stains which were in their works; when they took hold (I say) of this promise, and hung wholly upon it: then could they protest and say, Lord we have done all that thou hast commanded us to do, yea because they were grounded upon the mere favour of God, who will not examine their works with rigour. After that manner ought this place to be understood. It is not that any man may say that he hath fully discharged his duty, and that he hath observed the whole law: for we are all accursed because it is unpossible for us to observe it: but that God meant to stir up men to enforce themselves to do well. And moreover because we have always our recourse to the freebestowed goodness of God, he hath given us this leave and liberty to say, Lord, I have done that which thou commandest; that is to say, I have sought to do it. For when we tend to the serving of God, it is all one as if we had served him: when we have the affection, it is all one as if we had the effect: when we are in the way, it is all one as if we had ended our course: when we desire, it is all one as if we had put the thing in practice. And what is the cause hereof? Even the infinite goodness of our God, who sifteth us not severely, but spareth us & beareth with us as with his children. We see now in effect what is said. And hereby we are warned to do our endeavour to walk according unto the commandments of GOD, that we may unfeignedly say: Lord, I have done all that thou commandest me. And yet in the mean time let us also acknowledge our vices, and crave pardon for them. But howsoever the world goeth, let us not double with GOD but let us endeavour willingly and unfeignedly to obey him. This is the thing which we are taught in this place of Moses.  
Now because the fruits of the earth are treated of here, it is said, I have not eaten of the first fruits in the anguish of my heart. This saying may be expounded two manner of ways: either that men have not eaten with grief that which they ought to offer unto God: or that how great soever their need were; yet it constrained them not to serve from doing well, but that they always discharged their offerings. As touching the first, it is certain that albeit men be at defiance with GOD so as they harden themselves to offend: yet notwithstanding they have always some remorse within them.  
In deed when men are come to the fullness of all wickedness, they have no longer any remorse of conscience (as S. Paul saith, 
Ephe. 4.19. ) they make no conscience of doing any thing as we see these robbers which are altogether brutish, and not only such as beset the high ways, but those also which are given to pilling and polling; they are so settled in cruelty, that they make no conscience of doing any thing. The adulterers likewise, after the devil hath once blinded them, are no longer ashamed of their own filthiness. As much is to be said of all others, which are set to follow their carnal affections and desires. These seem to have no feeling nor remorse of conscience at leastwise as in respect of themselves. But yet in the mean time God presseth them in such wise, that spite of their teeth they are constrained to have within them many blind sights, they are awaked when they would rest, and they have secret stings which torment and vex them, 
〈…〉 22.  as the Prophet Esay saith, That the wicked man hath no peace, & that his thoughts are as the waves of the sea which meet together, and beat themselves one against another. In this case are all such as offend God. So then it is not without cause that it should be said: I have not eaten of it with anguish of my heart: as if it were said: Lord I have not eaten my bread in such sort, that I have been touched with any remorse of having given any thing unto thee feignedly, or of having kept back the offerings which thou hast commanded me to make. Now hereby we are warned, so to content ourselves with that which God giveth us, as that no prick of conscience might grieve us for keeping back other men's goods. Yea but in the mean while we must note also, that we must be diligent in considering what we have done: for they that flatter themselves may well protest that they have no anguish in their hart; but in the end it must needs be stirred up by God, and they must feel his anger in despite of their ●eeth, & know how guilty they are in his sight. Let us therefore on our part take good heed, and consider whether we have wronged any man: & let us eat our bread in such sort as we may truly declare before God, that we have neither remorse nor prick of conscience. But the true and natural meaning is that which we have set down in the second place, that is▪ that God would have every man to protest, that he hath not ceased to do his duty for any necessity or extremity wherein he was. For we think we are dispensed with all when we cannot discharge our duty without great pain & much ado. For example, he that hath nothing to pay, thinketh he is quit of his debt. And it is commonly said in the proverb. That need hath no law. And so because men are wont to make necessity a shield & buckler for all the evils which they commit, therefore it is said, I have not withheld mine offerings in the anguish of my heart. As if we confessed, that although we have been so distressed, what we knew nor on which side to turn us, that we had no bread to eat, yet we have not been tempted thereby so do evil, but we have walked according to the will of God. Although we have been in extreme need; yet have we not ceased always to deal uprightly and indifferently, what need so ever we were in. This is it in effect which is meant by this place. And mention is purposely made of the anguish of the heart, to the intent we should know, that although there be much weakness in us, yet is it not a sufficient excuse to do evil. There are many which when they have used any deceit, pilfering or extorsion; will allege and say: Oh consider I am weak, I have no such constancy as others have, the tentation overcame me. But GOD in this place allegeth, that his children may be tempted (for the anguish of the heart is a sign that we be made neither of steel nor stone,) that we have stings in us, to prick us and to hold us in bondage; but yet that we must fight against them whatsoever cometh of it. Therefore let us learn that although poverty be hard and grievous; yet notwithstanding we ought to resist all the temptations which we feel in our heart, and therewithal to walk uprightly. This is a fit lesson for poor folk, to the intent they bear not themselves in hand, that in their need it is lawful for them to catch what they can get, and to seek their advantage as many do; saying: Ye see there is none that pitieth me, I must look unto myself: thereupon they make no conscience either to sell counterfeit wares or otherwise to discharge themselves very ill of their duty. And it is purposely said (as we see) that although we be distressed; yet we must eat but of the bread which God giveth us, and not whatsoever we can catch by unlawful means.  
There is afterwards mention made of Filth and uncleanness, and of the dead: And that is because of the ceremonies of the Law. For we know how GOD meant to keep the people of old time occupied in these figures, to the intent we might know that men are subject unto many defylementes, and that they become unclean at every turning of a handle. And here is mention made of the dead, because if one touched a dead man or entered into an house where he was; he was defiled. Hereby the jews were warned, that in this present life we are beset with so many defylementes, that we cannot step a foot forward, nor turn a finger, but God shall espy something worthy of blame in us: and for that cause were the washings appointed. And the jews had a looking glass and a lively picture thereof, when they saw a dead body. For behold, it is a carrion: and whence proceedeth this loathsomeness which we see to be in a man, when he is dead? For the body of man is the house and temple of the holy Ghost, and the dwelling place of the lively Image of GOD. Yet notwithstanding, the body of man being dead is more stinking than the carrion of a dog or of an Ass. Now then, the sight hereof serveth well to humble us in beholding the fruits of sin. For God showeth as it were with his finger, that the spiritual filthiness which dwelleth in us▪ uttereth itself even in the body. And this was the meaning of the figures which the ancient fathers had under the law. Now it is true in deed that the figures themselves are no longer in use; but yet the substance of them shall always remain, to do us to understand that forasmuch as we be subject to many defilementes because the world is so corrupted as is pity to behold, we ought to keep good watch, & that as often as we perceive any stain in us, or that we have not followed Gods commandments roundly, or that we have been alured by any wicked affection, or that we have not walked in the way of God with so fervent zeal as we should have done, or that we have been held back & hindered with some worldly care: we must bewail it before God, and flee for refuge to the blood of our Lord jesus Christ: for there is no talk to be had of other washings. The holy water of the Papists is but a charm, whereby they have renounced the benefit of the death & passion of our Lord jesus Christ. Unto his death therefore must we have our recourse. And moreover, although we feel not our faults, (as in very deed many escape us, & we know not the hundredth part of them) yet must we not cease to walk in carefulness & humbleness, and to crave pardon of God. After that manner must we deal that we may be answerable unto the figures which were under the law.  
Now as touching this place, it is expressly said, I have held back nothing of it in uncleanness, neither have I applied any of it to the service of the dead: to show unto us that we ought not to mingle the service of God with the corruptions of the devil. As how? We shall see many, who having well to spend, do consume it ill: some of them in whoredom, and some in I know not what riot and excess. And when they have to their seeming given some little piece of it unto God: they dispense with themselves to fall to the working of all wickedness. As for example; when the Papists cause some Masses to be sung, or when they have had some other private devotions: they think that God ought to be contented with that he hath had his morsel. Therefore when a man hath spent much money upon an whore, one Mass (as he thinketh) will set him free in respect of God. When a wicked varlet hath spoiled & rob this man and that man, he will come as it were in scorn to make some small offering unto God, & he thinketh all is well. And even here among us a man shall see such as flatter themselves after the same manner. For they bear themselves in hand, that they have made amends for their robberies, when they have given a small part of their booty unto God. But the scripture telleth us expressly, 
Psal. 50.16.  that God abhorreth such sacrifices as are mingled with our filthes, & that we do but vnhallow his name by them, & that we work him most horrible treachery. So then let us note, that Moses meant to declare unto us, that if we will offer such offerings as God may accept, we must not mingle them with our own defilements. In deed (as I have already told you) we cannot be so pure and clean▪ as that no fault may be found with us: but yet we may come and serve our God purely, and not be fraughted with such hypocrisy as to do his commandments by halves, but serve him with an upright and pure affection. Thus ye see in effect what we have to bear in mind concerning this place: where it is said, I have taken none of it in filth and uncleanness.  
Now in the end Moses rehearseth that again which he had already touched, of observing the commandments of God. But he expresseth it more fully than he had done before. From whence proceedeth this obedience, & from what root●? Verily from hearkening unto God when he speaketh, and when he showeth us the way which we must keep. I have harkened unto the voice of the Lord my God, and have followed that which he commanded me. By these words all such as follow their own likings are condemned. We see how perversely the most part of men do walk. 〈◊〉 man will say & confess that we must serve God: but after what manner, and fashion? There is not that man which snarleth not himself in his own fancies. Well (saith he) I must serve God. And how? I will do the best I can. But no man regardeth what God commandeth, no man considereth what is pleasing unto him: we go & offer unto him at random whatsoever our own brain conceiveth. But all such inventions of our own are here in one word condemned, where it is said that first we must hearken unto the voice of God: If we will have him to receive our offerings and sacrifices, all our offering unto him must be according unto his word, which we cannot do except we be taught in his school. Will we then walk as we ought? Let us take pains to be taught in the word of God. And this is the thing wherein we shall differ from the Papists, to wit, if we profit in the Gospel. For those poor beasts go astray, and know not in what case they are: for they never knew, that the ground of all sacrifices is obedience. And therefore they do whatsoever cometh in their heads; and no wonder: for they never had the will of God declared unto them, they are deprived of the doctrine of salvation. But as for us, seeing God hath vouchsafed to declare his will unto us, let us harken unto that which he commandeth, let his voice ring in our ears, & while he speaketh, let us not be deaf. Moreover let us not think ourselves discharged by knowing what we ought to do, but let us also put it forthwith in practice. What are we the better for the hearing of our duty at a Sermon, or for the reading thereof in the holy scripture; unless we proceed to put the same in practice, knowing that Gods speaking unto us is to make trial of our obedience?  
Now hereupon it is said, Look down therefore O Lord from thine holy dwelling place, even from heaven, upon thy people Israel, and bless them in the land which thou hast promised and sworn to give them, in the person of our fathers. Hereby God meant not to say that the people should ground themselves upon their own merits: but he meant to stir up the faithful to walk simply in his fear if they would have him for his part to continue his benefits and his blessings towards them. This would be dark if it should not be laid forth more plainly. In deed all that ever God promiseth unto us, proceedeth from his own free bestowed goodness. But yet for all that he will not have us to neglect our duty, and to abuse his promises, as if we might bind him unto us, and we in the mean time be his enemies: he will not have us to spit in his face and to pin him in the mean time to our sleeve & say. Thou must show thyself a father unto us, although we be not thy children: thou must be at peace with us, although we make war against thee. No, we may not dally so with God. But will we enjoy his favour unto the end? Will we have him to continue beneficial unto us? Let us take heed then that we serve and honour him, let us take heed that we walk according unto that whereunto he hath called us: for we must always bear this saying of his in mind, Turn ye unto me, 
〈◊〉 1.3.  and I will turn unto you. God saith that ●e turneth himself from us, when he letteth us alone, and taketh his blessings from us, and hath no pity on us, ne heareth us though we call upon him, but giveth us up for a pray, both unto the devil and unto all our enemies. For when we turn our backs unto him, it is good reason that he should also forget us. Nevertheless he willeth us to turn unto him, and he will turn ●nto us, that is to say, if we walk in his fear, he will never forget us, but we shall feel his hand ready to aid and help us in all our needs and necessities. This is is the common doctrine of the holy scripture. And according hereunto it is said in this place, Lord, seeing we have wall 〈◊〉 in thy commandments, look thou also mercifully upon thy people, and bless thine inheritance, and the land● which thou hast promised unto our fathers. True it is that the jews knew very well, and we have seen the same oftentimes heretofore, that this land was not given unto them in respect of the obedience which they had yielded unto God: and that neither they, nor their fathers had any manner of way deserved it. But God was moved by his own only good pleasure, to give it unto them. The jews ought to have been thoroughly persuaded thereof. Even so let us look well to ourselves, and say: Lord, true it is that whatsoever we have, we hold it of thy mere goodness: for thou hast also bound us unto thee, and hast put this bridle upon us, that we be thy children, insomuch that thou hast prevented us with thy mercy, and showed thyself a father towards us in adopting us: And we Lord likewise have followed the calling whereunto thou called'st us; we have endeavoured to show that thy bountiful liberality towards us is not utterly misbestowed. Now therefore continue thou thy good doing towards us. To be short, this case admitteth not any bragging or boasting (as I have already told you) but rather it serveth to stir up men to walk in the fear of God and to certify them that although they have not behaved themselves in all points as they ought; yet God will continue his goodness towards them unto the end. And surely we have need of such an assurance. We see how distrustful we be; insomuch that although God have powered out his benefits upon us longtime togethers & we have felt his help oftentimes: yet are we always in doubt, and we cannot tell whether God will continue his favour unto us or no. For this cause he will have us most certainly assured, that when we walk in his obedience and depend wholly upon him, he will not forsake us, but will continue in doing us good still; and not leave us in the mid way, but perform that which he hath promised; and as he hath said, so will he do. We see now in effect whereunto Moses had an eye, and what doctrine we have to gather out of this place. Will we then abide in possession of God's benefits, yea even as touching this present life? Let us stick fast unto our God, and never sever ourselves from him; let us do our endeavour to serve and honour him. If we so do, surely we shall never have any mind to turn away after our own vanities: but when we see that he is come so near unto us to do us good; we also shallbe ready to give ourselves wholly over unto him, that he may make us to feel the performance of his promises, and to know that he will continue to do us good, and reach us his hand to take us to himself, not for a day or two only▪ but for ever both in life and in death.  
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to make us feel them more and more, and therewithal seeing it pleaseth him to use such fatherly goodness towards us as to vouchsafe to accept the things which we offer unto him, notwithstanding that there be much amiss in them: Let us pray him that this his so doing may encourage us the better to yield ourselves wholly unto his service, and to employ ourselves therein, so as we may truly protest, that we have not doubled with him, but that we have endeavoured to frame our life unto his holy commandments: that having obtained such grace of him through our Lord jesus Christ by the benefit of his death and passion, we may be so clothed with his perfect righteousness, that we may appear before God his father at the latter day, as if there were nothing in us but all perfection. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, etc.   

On Wednesday the xxuj of February, 1556. The CXLVIII. Sermon which is the fourth upon the six and twentieth Chapter.  
16 This day the Lord thy GOD commandeth thee to do these ordinances and laws, and to keep them and do them with all thy heart and with all thy soul.  
17 Thou hast set up this day the Lord to be thy GOD, and to walk in his ways, and keep his ordinances and his commandments, and his laws, and to obey his voice.  
18 And the Lord hath set thee up this day, in that thou art unto him a special people, as he hath told thee, to the end that thou shouldest keep all his commandments.  
19 That he may make thee very high in praise, and in name, and in glory above all the nations which he hath made, and that thou mayest be an holy people unto the Lord thy God as he hath said.  
MOses in this place continueth the matter which was handled yesterday, to wit, in showing unto the jews for what end GOD had chosen them to be his people and his flock. It was not that they should live as the Gentiles, which were in ignorance; but that seeing they had the light of life and salvation, they should follow it. For there is no reason, that seeing GOD hath adopted us for his children, we should be as brute beasts, every man wandering after the fantasies and lusts of his own heart: we must order ourselves under the direction of him which taketh and admitteth us for his own. It is therefore said in this place, This day the Lord thy GOD commandeth thee to keep all his statutes, and his commandments: to do them, and to observe them, yea, and that with all thy heart, and wish all thy soul. This word To day, betokeneth, that when we are taught in the word of GOD, we are much more straighter bound, than if he had only created us and placed us in this world, and in the mean time left us to walk after our own liking. It is true in deed, that the unbelieving sort shall not be excused, although GOD never vouchsafed to make them partakers of his word. Although they be as poor blind wretches in darkness, yet shall they not fail to be condemned in their ignorance. He that hath sinned without the Law, 
Rom. 2.12.  shall perish (sayeth Saint Paul.) And in deed [without the Law] there is not that man which hath not some witness engraved in his own heart, that there is but one GOD whom we ought to serve, and whom we ought to honour. They which know this by nature, deserve sufficiently to be condemned: but when GOD cometh near unto us, and vouchsafeth to use the office of a teacher to declare unto us his will, there is the less excuse for us. Then must double condemnation needs fall upon all them which receive not the yoke of GOD, when it pleaseth him to guide them, and to show them that he will not leave them to go at random, as the wretched and unbelieving Gentiles. Ye see then what Moses meant by this word, To day the Lord thy GOD commandeth thee. And that is the cause why this word also is put in the 95. Psalm. 
Psal. 95. 7●  To day if ye hear the voice of the Lord. And the Apostle hath well weighed the same, in the Epistle to the Hebrews: 
Hebr. 13. ●● & 4.7.  saying, that this word To day, betokeneth that when we once have the word of God preached unto us, we must use that occasion, and that if it escape us, we must needs be judged by them, which never knew what good and evil meant to make any sure difference between them. And to this purpose also Saint Paul allegeth the place of Esay, 
Esa. 49.8. 2. Cor. 6.2.  Behold, now are the acceptable days, lo now is the time of salvation, seek the Lord while he is near at hand, call upon him while he showeth himself. So then let us learn, not to let slip the opportunity of time while the Lord calleth us, and allureth us unto himself, let us not play the deaf men, let us not be slow to come unto him, but let us be in an unfeigned readiness, and say; Lord, behold we are here, what is it that thou commandest us? We are priest and ready every of us for himself to obey thee. Thus ye see what we have to bear in mind out of this place.  
And moreover in this place Moses setteth down these words, The commandments and statutes, in the same sense which we have heretofore already touched: namely, to show that GOD teacheth us not by halves when we have his word, but that we have a perfect instruction, so as the knowledge of no good thing shall be wanting unto us, if we be not stubborn unto God, and of set purpose stop our ears: as there are many which are ready enough to make a countenance of not knowing what it meaneth: although GOD have taught them. If we therefore on our part be tractable to be taught, there is no doubt but that our life shall be in all points well ruled, when we have the word of God.  
And if this was said of the time of the Law, which was much more darker than the Gospel is, doubtless we have now more plenty of doctrine and instruction. Let us learn therefore so profit in the school of our GOD, while it pleaseth him to use the office of a schoolmaster towards us, and let us not doubt that any thing shall be wanting unto us, when we come to him to be taught. And that is the cause why Saint Paul also sayeth, 
 that in the Gospel there is such a fullness of wisdom, as a man can not wish any more. So then let us not be unthankful; but when our GOD speaks unto us, let us inquire after his will, and order our life according unto that which he telleth us. But with all we must be diligent. For seeing GOD forgetteth not any thing, ne leaveth any thing behind which might serve for the well ordering of our life, should we on our part be negligent? Or if we heard but one word of that which he will tell us, should we overpass it without thinking upon it? No: but for as much as we see that GOD hath such a care of ordering our life, let us also on our side take pains to profit in his word; let us apply our whole studies thereunto, knowing that it is not lost time which is so spent; let us occupy ourselves in observing his statutes, his commandments, and ordinances: and let us set our minds well upon them. In deed GOD hath in ten words comprised whatsoever he requireth of us, but these ten words have in them great substance. Our knowing of the ten commandments must not be to prattle of them like a Pie in a Cage as they say: but we must consider well of the meaning of them, and mark whereunto they tend. When our Lord hath spoken the word, we must first consider whereunto it tendeth: and secondly, what things depend thereon: and we shall find that we have need to think upon it, and to occupy and to employ ourselves in it, all the time of our life.  
Now heerewithall Moses showeth after what sort we must keep the commandments of GOD, to wit, With all our hearts and with all our soul. It is not enough then to employ our hands and our feet to do well, but our heart must march foremost. For if we serve GOD through constraint, all is nothing worth. After which manner, Hypocrites fearing to be punished make some fair show of godliness, and in the sight of men, ye would think there were cause why they should be praised; but their heart is full of wickedness and rebellion, so as they defy GOD, and would have him abolished if it were possible. The first thing therefore which we have to do in framing our life to the obedience of GOD, is to serve him with a pure and free good will, so as we be not forced to do that which he commandeth us, ne grind our teeth at him, as who should say we would scape his hand, in doing the clean contrary, if it were possible. But we must offer our heart in sacrifice, that God may be so served of us, as we may show that his Law is not such as the civil orders and laws of men are. For they ordain what seemeth good unto them, to the intent that men should be bridled but from the outward actions: but it is not enough to please GOD withal, not to have done evil, unless our heart also be answerable in all pureness. And yet farther Moses speaketh not simply of the affections, but he will have the heart also to be pure and upright. Thou shalt serve me therefore with all thy heart, and with all thy soul: that is to say, soundly or unfeignedly, so as we double not with GOD as we see some do; which make a fair show for a time, but it soon vanisheth: and again, they have a back shop so as they serve not GOD but against their will. We must therefore lay open our heart before GOD, we must offer our thoughts and desires unto him, we must endeavour to submit ourselves wholly unto him. Thus must he be served and honoured of us, howbeit not after our manner, but according to his own law.  
But here a man might demand, how it may be possible for men to give themselves to serve GOD with all their heart. For as long as we remain enclosed in this flesh of ours, there will be always many infirmities and vices in us which will hold us back and hinder us. And verily we hear how Saint Paul sayeth, 
Rom. 7.15.  I can not do the good which I would. But if the heart were wholly given unto GOD, the performance of things would follow out of hand. It followeth then, that when we be so letted and hindered, we obey GOD but in part. But as I have already declared, this letteth not, but that we may serve GOD in singleness of heart: for he imputeth not unto us those infirmities which hinder us, when there is no feignedness in us, but that our chief desire and seeking is that he should quietly possess us and govern us by his holy spirit, and that our life may be conformable in all points to his word. Therefore when we have this desire in us, although we be held back and hindered with the infirmities of our flesh, yet GOD imputeth not that evil unto us. That is the thing which we have to bear in mind out of this place. But a man may yet farther demand, whether GOD chargeth a man with any thing which is above his power and ability? For it seemeth an inconvenient thing that GOD should require things unpossible to be done. But this demand is easily answered: for when God published and set forth his law, he respected not what we could do, or what our power or ability is, but what we own unto him.  
Therefore when he saith: You shall serve me by keeping my Statutes with all your heart and with all your soul: he speaketh not according to our ability: he knoweth full well, that we are not able to compass it, we are far wide from it: but yet for all that, we cease not to be bound unto him, and there is good right why he should require his due, although we are not able to perform it. For whence cometh the fault? Of the corruptness of our nature. Seeing it is so then, let us conclude that GOD must not be barred of his right. And therefore although men can not wholly discharge themselves, yet GOD ceaseth not to say, You own me this, and therefore do it. Now whereas the Law was in such sort given unto us, we are so far unable to perform it, that we know not how to have one good thought only to begin, 
●. Cor. 3.5.  much less have we any right affection to stir one finger to do it. That is no news: but we must mourn, knowing that we are altogether rebels unto GOD, and that there is nothing in our nature, which is not repugnant to his righteousness. Have we done so? Have we condemned ourselves? Then let us pray him to aid us with his holy spirit. And moreover when he shall have aided us, let us know that if there be any thing wanting in our duty, yet shall it not come into account, but GOD will accept of the service which we yield unto him, so it proceed from a free and sincere mind, as I said afore. We see then that the thing which we have to gather upon this place, is, that GOD will be served, not by piece meal nor by force or constraint, but of a pure and freehearted devotion and with all our heart. Moreover let us note, that we cannot discharge ourselves of all that which we own him, and as in respect of our own nature, we can not any way begin. But whereas he hath published his Law by the mouth of men, and hath caused it to be set down in writing; he must also write it in our hearts, as he promiseth to do; 
jer. 31.33. Ezec. 11.19. Hebr. 8.10. Deut. 30.6.  both by Ezechiel and also jeremy. And it is a common doctrine (as we shall see hereafter) that he promised the jews to circumcise their hearts. After that manner doth GOD speak unto his elect, that is, that through his holy spirit, he imprinteth his commandments in their hearts. Moreover we must know that although GOD have touched our hearts by his holy spirit, yet we are always rebels against him, and we never come to the perfect and substantial serving of him which is set down here. We must therefore always bewail ourselves, craving forgiveness of the faults which remain in us. But yet notwithstanding we must enforce ourselves to come unto GOD, yea even with willing service, that our hearts may be so disposed, as we may take a pleasure to be obedient unto him, for until we be come to that point, GOD will accept of no service which we do to him. Thus ye see in effect what we have to bear in mind concerning these words of Moses.  
Now he addeth; The Lord thy GOD hath made made thee to promise this day, that thou shalt be a people unto him: and thou hast caused the Lord thy GOD to say, that he shall be thy GOD. This place here is taken in two sorts. For the verb which Moses useth, signifieth sometime to exalt or to set up on high: howbeit not in his original signification, but after a certain manner: and sometime whereas ye would say, according to the root of the word, A man is exalted; it may also be construed, he hath made himself to say: because it is to be gathered, that bragging and boasting do make a man to set out and to advance himself highly. Therefore commonly this place is taken as if it were said, the Lord thy GOD hath chosen thee this day to be his people, and thou also hast exalted or set him up to be thy GOD. I grant that this sense may well be borne with. But when all is more nearly considered, the natural meaning of Moses is as we have turned it, to wit, this day thou hast caused the Lord thy GOD to say, that he will by thy GOD; and he hath made thee say, that thou wilt be his people. For in this place Moses meant to show the favour which GOD had uttered towards the jews, in making his covenant with them. And to prove this to be so, we see that the same thing i● declared many times in the holy Scripture, both to the jews, and also unto us: that is, that GOD useth inestimable goodness towards us when it pleaseth him to call us into his church, and to receive us as it were into his own house, for than he covenanteth with us as if two persons should meet to pass bonds on either part. As for example; Some gift is to be made. Now he that is the granter speaketh first, and he that accepteth is there also. Then are conditions annexed; and the party that maketh the gift saith: This I except, This I reserve, or I will have him to whom I give it, to be bound unto me after such a manner. The granter (as they term him) accepteth of the gift, & bindeth himself on his part, and both of them make promises, I (saith the one) do renounce all my right, & give all over into this man's hand. And I for my part (saith the other) do accept it with condition to perform that which he requireth of me. So then like as Conveyances do pass between men: even so dealeth God with us in that it pleaseth him to admit us for his people, & to take us for his own. Now let us see what honour this is, when he stoopeth so unto us wretched creatures. We are poor worms of the earth: as touching our bodies we are vile carrions & rottenness: & as for our souls there is yet far greater wretchedness in them: and yet notwithstanding God entereth into covenants with such as we are: & what equal match is there between us? Would an earthly king or some great Prince vouchsafe to come unto a swineherd or some other man of base degree, & say, we will covenant one with another, we will have a Notary betwixt us. A Prince (which yet is but a mortal creature) would think himself too much disgraced, if he should enter into covenant with such an abject as in respect of the world: and yet our God vouchsafeth to stoop as low unto us. And therefore we ought to magnify so great a privilege. When we hear the word of God preached unto us, it is all one as if God came down hither unto us and said; Come on. As for me, I am ready to covenant with you, only be you likewise disposed on your side. When we have such a near access unto God, and he acquainteth himself so with us, and would have us so joined unto him: are we not void of all sense and reason, if this do not move us, yea and inflame our hearts to give ourselves wholly over unto God, who useth such & so incredible gentleness towards us? So than it is not without cause that Moses sayeth in this place: This day the Lord thy God hath made thee to give thy word, that is to say, he hath made thee to covenant with him, that thou wilt be his people, and thou hast made him to covenant with thee, that he will be thy God. Thou hast this liberty, or rather this privilege to speak with thy God. Go to then, let us covenant together, let us have our mouths open to demand and to ask, seeing our Lord stoopeth so low unto us. It is very true that he can owe us nothing, but yet nevertheless, of his mere liberality he will have us to ask him, that we may be his; he will have us to require him that he may be our God, and we his inheritance; he our King, and we his people: we his children, and he our father. Seeing then that we may come so far; ought not the great pitifulness which our Lord showeth unto us, to make us ashamed? What a shame were it if we should remain so blockish as to be nothing at all moved, after that God hath so alured us, and after that he hath so prevented us afore hand with his infinite goodness? Now then to the intent we may profit ourselves the better by this place, let us note once again this word, To day. For Moses always putteth the jews in mind, that when the law was published, God was present with them, and called them to enter into covenant with him as I will declare anon. But now as touching us, we have the Gospel, we see the time seasonable, we see the days of salvation, we see the acceptable time of God; let us therefore make haste, let us enter in while the door is open, while the way is ready let us go forward in it, let us not fo●e●lowe it; for if God perceive that we despise his grace, 
〈◊〉 24 20.  doubtless he can well enough skill how to withdraw it, as he also threateneth to do. Let us not therefore delay the time until to morrow, to follow whither God calleth us; but while he speaketh let us be attentive to hear him. Thus ye see what we have to bear in mind upon this word, To day.  
Moreover it is true, that in substance God maketh no other covenant with us nowadays, than he made in old time with the jews: but yet he speaketh much more familiarly unto us, he showeth himself to be our God, and our father, and hath made us a far greater assurance thereof in our Lord jesus Christ, than the jews could have under the shadows and figures of the law. In deed the ancient fathers were saved by no other means, than by that which we have, to wit, that they were the people of God; for this betokeneth as much, as that God held them for his children: & they had their salvation grounded in Christ jesus, as we have: but that was after an obscure manner, so as they beheld the thing afar off which was presented unto them. As for us, seeing God is come so near unto us in the person of our lord jesus Christ, that we be united unto him, and have the truth and substance of the ancient figures: we be so much the more surer that God maketh us to say that we are his people, and that we make him to say that he is our God. And how doth he make us to say it? Truly altogether of his own good will, without being tied or bound unto us. For God having adopted us for his children, certifieth us that the inheritance of heaven is made ready for us, and behold he giveth his own son unto us for a pledge of his love, & whatsoever our Lord jesus Christ hath is all ours, with all the fullness of riches which we read was given unto him. And why? Even unto the end that we should be enriched by them. The obedience which he yielded unto his father is our righteousness. To be short, he hath nothing whereof he maketh not us partakers. Seeing that he is ours, and that he is given unto us, how shall not all the rest which he hath be given unto us also with him, as S. Paul saith in the eighth to the Romans? 
Rom. 8.32.  Seeing then that we have this, and that we may make our God say that he is our saviour, and that nothing can be wanting to us after he hath received us into his favour and love: let it lift us up unto heaven, so as every of us may forget & renounce himself. Let us bid the world farewell, and let us be ravished to give ourselves over altogether unto him, who showeth himself so liberal & favourable unto us. And let us note, that seeing we make God to speak so, that is to say, to grant us liberty to come unto him, & to require him to accomplish his promises; we must at leastwise be mutually bound unto him, & he take promise of us, that we will be his people, that is to say, that because he hath redeemed us by the blood of his only son, we will live no longer after our own lusts & fleshly desires, but be ruled by him; & that as he is our father so we will be his children, so as none of us will yield to do wickedly, but hold fast the seal of our adoption which is the holy spirit to be governed by him. There must (say I) as leastwise be this mutual bond betwixt us, that seeing God bindeth himself so unto us, we also must come and submit ourselves wholly unto him.  
Now herewithal we ought to weigh well this word which Moses addeth. He saith twice As the Lord hath said unto thee, whereby he showeth, that when we come unto God, we must not come unto him with stoutness & pride, as though he were beholden unto us; but we must know that we come because he calleth us. What mortal man will presume to present himself before God & say, bind thyself unto me, & let us covenant here together, that thou wilt be my God, & that I shallbe of the number of thy people? Were not men stark mad if they should presume to speak so unto God? Now then let us note, that it is for him to open our mouths, & to give us such warrant. And that is the cause why Moses sayeth (& that not once only, but with a double repetition) that it is God which hath spoken. Therefore if men should of their own mind come unto God & say, bind thyself unto us; it were a devilish rashness: but let us wait until our Lord call us. And when it pleaseth him to offer speech unto us, then let us know that it is no presumption worthy to be condemned to say, well Lord, seeing we know thy will, we will use the liberty which thou offerest unto us. That is the manner of proceeding which we must observe when we come unto God. But herein we see how the wretched world hath been blinded with horrible abuses. When we speak of the certainty of our salvation, the Papists say it is a presumptuousness: & that we must always stand in suspense & doubt of it. Their belief is, that no man ought to assure himself of his salvation, but that he should only ween & suppose it. Neither is it the ignorantest sort which speak thus: but it is the resolute determination of all their devilish schools. But in the mean while what do they? Every of them bindeth God at his own pleasure: and look what they have forged & devised, that will they have God to admit for good, although he never spoke word of it. These are two extremities which are too excessive. For on that one side the Papists stand always in doubt saying, I cannot tell in what case I am with God: in deed I think I stand in his favour, but I know not how that matter goeth. And what is the cause [why they use such manner of speeches?] Forsooth they are afraid of presumptuousness. Is it presumptuousness to hang wholly upon the goodness of God; & to do him the honour to believe his word; and to answer Amen, as soon as he speaketh; and to acccount all these things utterly unfallible? Is that presumptuousness? Nay, it is rather true obedience; & obedience importeth humbleness. In deed there is in this behalf a kind of boldness; and S. Paul also joineth those two together in 3. Chap. 
Ephes. 3.12.  to the Ephesians, saying. By faith which we have in Christ jesus, we have trust given us with boldness & hardiness to come unto God. Faith therefore engendereth boldness: but this boldness proceedeth not of pride; but rather thereby we learn our humbleness in that we receive quietly that which God telleth us, & accept it, as a thing whereof we ought not to doubt. That is the first extremity, which reigneth too too shamefully among the Papists. But what do they in the mean time? They have their devotions every man after his own fancy. I will do this, & I will do that. I must win heaven; I must make satisfaction for my sins in such wise & such. God is just, & think we that seeing he is just, he will deny us our hire when we shall have served him? And although we serve him not in full perfectness, yet he will like of that which we shall do, or else he should be cruel & unjust, if he should not accept of our service: and if there be any default in it, we will make an amends for it: for we have means to satisfy him. Nay we will do more than he hath commanded us; we will take upon us to keep his law, but yet will we have some farther devotion in store, & it cannot be but that all this must be taken into our accounts; for whatsoever is done upon a good intent cannot be bad: neither ought God also to reject it. See how the Papists plead with God, not only as with their match, but also as with some little play fellow: & if he like not of all that they do, & account it good, he shallbe condemned although he declare that he disliketh of it all & say, I will not put it into my account; Deceive not yourselves, it is utter abomination unto me. No sir (say they) you will like of it welynough for all that; you cannot but accept of it, seeing we think it to be good. After that manner do the Papists talk. In deed they will not use those very words; but yet is it the very effect of their doctrine, without adding one syllable thereunto. And surely it is a devilish presumption, when men take so highly upon them as to make God believe that whatsoever they have devised, is good, & that he must needs receive it: & again, when they will bind him unto them, as who would say, God will receive me, I have purchased the kingdom of heaven, I must be received thereinto for my desert, & if God will not admit me for his pity's sake, yet must he do it for his justice sake: for it is not his simple mercy that I stand unto, I will not be saved by his mere grace, but I will have him to take mine account, and as he shall find me worthy, so let him deal by me. See how the devil be wraieth himself, and lifteth up his horns against God. But we for our part are taught here an other lesson. For Moses saith it is the Lord which hath said it. And he doth expressly repeat this kind of speech to do us to understand, that it is not for us to sue God or to make any covenant with him: but he must first call us and we must stand aloof without preacing to come at him, until he of his own good will do seek us. Notwithstanding that we be thus shaken off, our God telleth us that he will have acquaintance with us, and that although we have been his mortal enemies, yet hereafter we shallbe of his household. And that whereas we have been bondslaves to satan & holden captive under the bondage of death; he will make us his children & heirs. Doth our Lord once say so? O then there remaineth nothing for us to do but to come unto him; for then have we leave & liberty to set ourselves forward. But here there is nothing of our own: all is because we are called from above, yea, even of his mere grace, so as we bring nothing. It is not said, because thou hast done this or that, or because God hath found in thee some cause why he should show thee such favour. No, but according as he hath spoken, according as the Lord hath said it. The purpose of God therefore must have all the pre-eminence in this case. And when he hath decreed the thing in himself, & openeth his holy mouth to declare his will unto us; then let us accept of it, let us take there our sure grounding, & let us depend wholly thereupon; let us not bring with us our own flickering fancies, but let us only walk as the Lord hath directed us by his hand, and as he himself hath declared unto us. And when we have such humbleness as to have skill to confess, that until God draw near unto us, we are far off from the hope of salvation: than aught boldness to follow, & to keep his course & way; & we must come unto that which is here declared by Moses: This day thou hast made the Lord thy God to speak. Therefore when we have this warrant of the fatherly love which god beareth unto us; them may we make him to speak. For do we any thing else in all our prayers, than charge God with his promises? In deed we come not to pray as the heathenish sort of men do, & as all those do which are unpatient, when they come unto God: for if he grant them not their request at the first chop they defy him. But we come not to pray after that manner: for we protest on the contrary, that his will ought to be done. But yet notwithstanding we cannot pray unto God, but we must say, Lord thou owest us nothing, but that which thou hast promised us. Neverthelatter whereas thou diddest not owe us any thing, thou hast bound thyself unto us of thine own good will, wherein thou showest thyself most liberal: and therefore our coming as now is upon trust of thy promises to pray thee to perform them. Seeing then that in all our prayers we allege unto God the covenant & contract which he hath made with us, by that means we make him [as it were] to speak, & to say that he is our God. And under this speech (as I have already told you) all the good things which we can hope for, or wish for, are contained. For seeing that God giveth himself so unto us, what can we farther desire? Is not he the fountain of all wisdom, righteousness, virtue, life, joy, & glory? Is there any good thing to be desired, which we may not find in our God? All that ever he hath is ours: he communicateth himself so unto us, that he will have us partakers of all those good things which are in himself; not that we have the full possession of them at the first, but that we possess them by hope, until the day that the fruit of them shallbe laid open unto us. Now therefore let us mark well, that when we are once taught in the word of the gospel, them we may make our God to speak, than we may come familiarly unto him, & require him to show himself such an one as he hath always promised to be: and let us assure ourselves that we shall not be disappointed, when he hath once given us the warrant of his love, which is more than if we had all the deeds of record in the world. And in this case we need not to seek for notaries or signets or men's seals, we have the blood of our Lord jesus Christ, which is the seal of this covenant that God hath made with us, declaring that he is our God. Also we have the holy ghost, by whom the promise is better warranted unto us, yea, even in our hearts. And so we see now, that it is not for nought, that Moses hath so magnified this great goodness which God useth towards us, & this privilege which he giveth us in drawing us unto himself, & in choosing us to be of his house, and of his church. But we must always have an eye unto the end for which our Lord granteth us this liberty, to wit, that he also may be at a point with us & have us for his people. For if we be not answerable on our part with our obedience: is there any reason that he should keep his promise, when we have broken the league? In deed he must be feign always to fight against our stubbornness & to overcome it: for we are every day unfaithful unto him, and he continueth faithful unto us; but howsoever the world goeth, yet when we reject his covenant, and set light by it through our wicked life, we may not look that he should be any longer bound unto us. For why? For he is become our God upon this condition, that we also should be his people. And how shall we be his people? It is not by saying simply with our mouth, We are the people of God: for the veriest hypocrites will boast as much as that; yea, and they be so far past shame, that they will needs occupy the chiefest places and highest rooms in the church: but we must show by our deeds, that we are the people of God, in that we obey him, hearkening to the voice of that shepherd which he hath given unto us, When we live quietly under the guiding of our Lord jesus Christ; then do we make certain proof that we keep the covenant of our God, without falsifying of the faith which we promised unto him. And in this sense hath Moses spoken it. So then forasmuch as the Gospel is preached unto us, let us know that our Lord draweth so nigh unto us, as he desireth nothing but that we should be as it were gathered under his wings. And here withal let us consider the contents or substance of this doctrine which we have touched, namely, that our Lord having sought us out, giveth himself unto us, yea, and that in such wise, as that he is after a sort bound as it were by solemn covenant; by reason whereof we may freely come unto him, and require him to perform his promises. And after that rule ought all our prayers to be directed. But therewithal let us also understand, on what condition it is that he is so bound unto us. For when we be once bound after that fashion; if we make little reckoning of so inestimable a benefit, or if we reject it and disdain it; think we that such contempt of ours shall remain unpunished? Woe be unto them therefore which have the knowledge of the Gospel, and unto whom GOD hath so communicated himself, if they be not answerable thereunto in true obedience, and humbleness, and submit not themselves unto him, and that in such sort, as they may show by their deeds even in their whole life, that they hold him for their God, and be also of his flock, that is to say, that they be willing to give themselves fully and wholly unto him.  
Now let us kneel down before the majesty of our good God, with acknowledgement of our faults, praying him to make us feel them more and more, and that in such wise, as that being beaten down in ourselves, we may receive that remedy which he offereth unto us: that is, to be renewed by his holy spirit. And moreover to imprint in our hearts the certainty of his promises which are contained in his word, so as we may not doubt but that if we hang upon him, he will show himself our saviour even unto th● end, and that as he hath once redeemed us by the death and passion of his only son, so if we have our trust settled on him, he will never forsake us, but have a care of the governing of us, in such sort that he will not suffer the things to perish which he hath committed to the keeping of our Lord jesus Christ, but preserve them all safe until the latter day. And so let us say. Almighty God heavenly father, etc.   

On Thursday the xxvii. of February, 1556. The CXLIX. Sermon which is the first upon the seven and twentieth Chapter.  
18 19 And the Lord hath set thee:  

The xxvii. Chapter.  
THen Moses with the Elders of Israel charged the people saying, Keep all the commandments, which I command you this day.  
2 And when ye be passed over jordan into the land which the Lord thy God giveth thee, thou shalt set thee up great stones, and plaster them with plaster.  
3 And shalt write upon them all the words of this law when thou art come over, that thou mayst go into the land which the Lord thy God giveth thee: a land that floweth with milk and honey, as the Lord God of thy fathers hath promised thee.  
4 Therefore when ye are passed over jordan, ye shall set up these stones which I command you this day in mount Ebal, & thou shalt plaster them with plaster.  
5 And there shalt thou build an altar unto the Lord thy God, even an altar of stones: upon which stones thou shalt lift up no iron tool.  
6 Thou shalt make the altar of the Lord thy God, of whole stones, and offer burnt offerings thereon unto the Lord thy God.  
7 And thou shalt offer peace offerings, & eat there, & rejoice before the Lord thy God.  
8 And thou shalt write upon the stones all the words of this law well & plainly.  
9 And Moses & the Priest's the levites spoke unto all Israel saying, take heed & hear O Israel; this day thou art become the people of the Lord thy God.  
10 Thou shalt hearken therefore unto the voice of the Lord thy God, and do his commandments & his ordinances which I command thee this day.  
IN yesterdays Lecture Moses having exhorted the people to serve God, declared that the covenant which he had made with them was to their great profit. For the more that God bestoweth on us, the more particularly are we, (if we be not void of all sense and reason) bound to give ourselves over wholly unto him. But yet for all that, though we see that God is so liberal towards us, are we moved to offer ourselves in obedience unto him? [Noah verily]. For this cause Moses said unto the jews: that they were chosen to be in praise, in name, and in glory, as people shouled out from the rest of the world unto God. Whereas some expound this, that they were in praise & glory, to the end that God might be glorified: it is a hard & forced exposition. The thing they say is in deed true in itself, as it is said often times in the holy scripture, that God had chosen this people for his own name, as the end whereunto he hath created all things. And the church was builded specially to the intent that the name of God should be exalted, as it is said in the Prophet Esay: 
〈◊〉 11.7. ●phes. 1.6.  & as S. Paul also leadeth us unto the same consideration in the first Chapter to the Ephesians, where he treateth of that thing more at large. Therefore it is true in itself that God adopted the jews to the intent that they might know his exceeding favour & goodness, & that the glory which was due unto him therefore might be yielded unto him. But in this place Moses had an eye unto that which we have already touched, to wit, that the people might be the more moved & inflamed to discharge their duties, because God hath called them for none other reason, but to utter forth the infinite treasures of his mercies. And therefore he saith: Thy God hath placed thee this day in honour & in renown, & in glory, according to this which hath been said afore in the fourth Chapter, What nation is so noble and of such dignity, 
〈◊〉. ●. 33.  which hath his God so near unto him, as thy God hath made himself familiar unto thee, to govern thee? This than was a dignity which God had vouchsafed upon the jews above the rest of all the world. And it ought to have been a cause to stir them up so much the more to be obedient unto the will & word of God. And in deed if all be well considered, we shall find that God can hope for nothing at our hands, nor receive any thing of us, but that we hold all things of him. I pray you, when we have taken never so great pains to exalt the name of God; shall it be any whit increased thereby? What is it that we do unto him? Surely, we of our own nature cannot but blaspheme his name, and we are the cause why it is blasphemed: and if he will draw any good out of us, he himself must first put it in us. But when God hath once granted us the grace to glorify him, do we bring any thing unto him, or doth he receive any profit of us? Doubtless no. Yet in the mean time he poureth out his benefits, so as we hold all of him, as I have already told you. So than not without cause doth Moses declare unto the jews, that they were called to glory, to renown, and to praise, to the end he might upbraid them with their unthankfulness, if they enforced not themselves with all their power to serve God, who showed himself so liberal towards them. And this toucheth us also now adays. For seeing it pleaseth God to imprint his image in us; is it not a pre-eminence which he giveth unto us above all the creatures in the world, to be called unto the company of the Angels, and to be members of our Lord jesus Christ? Forasmuch then as he so preventeth us with his goodness; what remaineth but that we should give ourselves wholly unto him, and show, that seeing he hath filled us with his glory, we will not cause his name to be set light by, nor the doctrine of salvation which he hath given us, to be reproached, that the unfaithful should make a scorn of it? Let us therefore give all diligence hereunto: as we see we be warned in this place. And that is the very thing also whereat Moses aimeth when he addeth: That when the people having passed jordan shall come into the land which was promised unto them, and have it in full possession, they shall then set up great stones, and write upon them an abridgement of the law. And secondly that they shall erect also an altar, to give thanks unto god▪ and to testify that he had fulfilled the promise which he had made in former time unto their fathers. This (I say) is the intent & meaning of Moses, namely that the people should not only for one time give thanks unto God, but that they should do it afresh when they come into the land which was promised unto them: and that they should ratify that which they had before confessed, that is, that they owed all homage unto God for that land, because it was given unto them of his free bestowed goodness, & not gotten by their own power, nor befallen unto them by any kind of chance, or by the gift or help of men.  
But we have to note the manner & fashion of the speech which Moses useth; he saith, That he & the Elders of Israel commanded the people saying, Do that which I command thee. I grant that this might be referred unto Moses, because he was the chief servant of God in publishing of the law; but it is certain that both he & the Elders speak in the name & as it were in the person of God. And yet it would seem at the first blush that this sentence were not well framed. Moses and the Elders say unto the people, Do that which I command thee: but they are many, & yet here is mention made but of one alone. Yea, but (as I have already told you) it was requisite that the jews should be taught that these things proceeded not from men but from God, who spoke by their mouth. We see than that Moses and the Elders come not here in their own persons as attributing any thing to their own worthiness, neither step they forth upon their own heads, ne to charge the people with any laws: but were the instruments of God to deal forth faithfully whatsoever was committed unto them. Now if Moses which was the excellentest of all Phophets (as we shall see hereafter) did nevertheless restrain himself with such modesty, 
Deut. 34.10.  that he usurped not the authority to speak any thing in his own name: what shall we say of them which govern the Church nowadays? Will they say that they exceed Moses? Let us note then that Pastor● are not appointed to set forth whatsoever doctrine shall seem good unto themselves, nor to bring men's souls in subjection and bondage to them; nor to make laws and articles of faith at their own pleasure: but only to bring to pass that God may bear rule, and that his word may be hearkened unto. Let that be noted for one point. We see then that all the traditions of men which are now adays in the Popedom in steed of the pure word of God▪ are but vain things: and that they must be all beaten down, and that the true government which God liketh of, must be established again in his Church: that is, that men harken unto him, that they submit themselves unto him, that both great and small receive that which is delivered in his name, & that men pass no farther. Let this be well noted. But withal we must also note, that when they which are appointed ministers of the word of God, do their office faithfully; then they may speak with masterly authority, as they say. And in deed we hear how Moses with the rest of the Elders sayeth, I command thee this day, keep my statutes. It is not for a mortal creature to advance himself so hy: no, but because Moses bringeth nothing of his own, but is a faithful minister of God, & doth nothing but expound the law even as it is given & committed unto him, therefore he sticketh not to speak as from an high, as one having all power & authority. Therefore when we bring nothing but the pure doctrine of God without falsifying of it, or without adding any thing thereunto of our own: then may we bring into captivity all the loftiness of men as S. Paul saith, 
●. Cor. 10.4.  so as no man may exempt himself from the doctrine which is put forth unto him, but that even they which are the greatest must submit themselves unto it. The servants of god then must so behave themselves as they may not be of a fearful mind to yield to the world when it rebelleth, 
1. Tim. 1.7.  & will not be willingly subdued: but that they must hold their own with invincible constancy, challenging to their master the honour of sovereignty, & the overruling of all the world. This is the thing which we have to bear in mind concerning this place.  
But let us come now unto that which is said. The jews are commanded, To gather great stones, & to whitelime them over, & so to engrave the law of god upon them, that the letters might be easily read, & secondly they are commanded To build an altar on the hill of Hebal, & there to sacrifice unto God. As touching the altar we have already said, that it was a special witness of the peoples doing homage unto god for that land which they knew they held of him. For in deed the law was there engraved, to the intent that the remembrance thereof should be renewed, & that the doctrine thereof should be laid open and made common unto all men; & that at their first entrance into that land they might have a mark to put them in mind, to say: This is a land dedicated unto God. And like as princes set up their arms & their ensigns in the ends & borders of their seignories & kingdoms: even so the arms of God were set up in that place, that men might see not a puppet or some such other thing: but the law of God written, to the intent that men might say, Behold it is the living God that hath dedicated this people unto himself, & chosen them for his service, that he might be honoured & called upon of them. Thus ye see in effect what we have to bear in mind. But before we pass any farther, let us consider why it is said that they shall not make or build the altar of carved or polished stones, and that they must not lift up an hammer or any other tool upon it, but that the stones must be taken as they come to hand, without any ●itting of them, by reason whereof it should be but as a rude heap. This place hath without cause much troubled many men, neither could they in the end find out the meaning of it without some allegory, saying, that when God commanded to have the altar made of rough & unhewen stones, it was to show that he taketh no pleasure in any inventions of men, & that he will have no curious workmanship in his altar, to the intent we should be warned, that to serve him aright we must make no mingling with our own devices, as in deed we see it is not lawful for men to forge at their own pleasure any service of God, for he liketh of obedience above all things: & so this sense of theirs is in itself true, but it is nothing to the meaning of the place. Moses hath an eye unto another thing, to wit, that there should be but one altar to sacrifice unto God. And in very deed we see that when th● two tribes & the half were returned home after the conquest of the land of Chanaan, 
Iosu●. 22.  & had erected an altar, they were in danger to have been utterly destroyed & rooted out for it. For when news thereof came to the rest of the Tribes, they said: What meaneth this making of a double altar unto God? And thereupon they went all forth to battle to destroy the Tribes which dwelled beyond jordan, & to put them to horrible slaughter: and that was because God had commanded, that they should make but one only altar. And the reason hereof was to maintain the unity of faith & agreement among the jews. We know that although the law contain the perfect doctrine of salvation: yet notwithstanding it faileth not to be dark, as we have already seen. Therefore it behoved the jews to be as it were enured to that doctrine, that they might not wander. For we see how fickle men are, so as they be easily turned aside to make diverse sects, & every man hath his devotion a part by himself. God therefore minding to prevent that mischief, whereunto he saw men overmuch given by nature, would there should be but one single altar. But now if they should have made an altar of hewn & squared stones, it would have lasted for ever. And what would men have said hereupon? This is the altar whereon they sacrificed unto God. And thereupon they would have thought it to have been a serving of God to have sacrificed there still: and they which succeeded a long time after, would have thought that the sacrifices which had been offered there, would have been of the more worthiness, and that had been an overthrowing of the order which God had established among that people: it had been the next way to bring in a general confusion. We see what befell of the hill of Samaria, 
john 4.20.  as the woman which spoke to our Lord jesus Christ declareth. What? (saith she) did not our father's sacrifice on this mountain? Because Abraham, Isaac, & jacob had dwelled there, the Samaritans bore themselves in hand that their temple was more excellent & more holy than the temple of jerusalem. Yea: but it was built against the will of God, it was an heathenish place, it was more full of filthiness & uncleanness than any brothelhouse. Not but that the people had thought they did well, but we must always consider whether god liketh of that which we do: if he do not, woe be unto us. So then because men will needs without reason follow the examples which they hear, it was requisite that there should be no altars made of pullished stones, for they would have remained in their estate, & there would have been sacrifices offered. Now ye see what abominations proceeded thereof in Israel, jeroboam intending to maintain his estate, 
〈◊〉. 12.28  erected an altar in Bethel, & would have God worshipped there, & sacrifices to be offered there unto him. He saith unto them, well, behold, we sacrifice unto God, which brought us out of the land of Egypt. He protesteth that he will serve no Idols, & yet notwithstanding he serveth them. Yea verily: for it was Gods will to have his temple built in jerusalem where it was, & we have seen heretofore that he reserveth the authority unto himself to say: Thou shalt call upon me in that place which I have choose to have my name called upon there. For it is not for men to say, let us worship God in this place; 
●●. 16.2.  but they must keep themselves unto that which he hath commanded in that behalf. jeroboam therefore in making a second temple brought the service of god wholly out of kind. He corrupted & falsified the true religion. In deed he made a fair protestation (as I have told you) that he would change nothing in the service of God: but we see what the meaning of God is; namely th● when they were come into the land of promise, they should sacrifice unto him on the hill of Hebal, & there set up an altar with such stones as came next unto their hands, without using any workmanship, to the intent it might be abolished & that no mention should remain of it, to draw that into an everlasting rule which was done but for one time only.  
Now albeit that this Ceremony serve not us nowadays: yet may we gather a very profitable doctrine of this place. And first of all let us note that we must not ground ourselves upon that which God hath commanded for a certain time, as if it ought to be observed for ever. For under the law it was Gods will that men should sacrifice bruit beasts unto him; but nowadays there is no such thing. He required that there should be perfumes made, and lights set up, & fire always burning upon the altar. These things are now done away, & if any man renew them, they are but dung as we see how they are yet used in popery. When the Papists come & perfume their idols noses, they bear themselves in hand, that it is an acceptable sacrifice unto God. And when they have consumed much wax on their torches & tapers & candles, O here is a wondrous great devotion think they. And yet it is but a mere mocking of God. For it was his will to be so served under the law: But if we should now go & in lighten the sun, that is to say, if now after the coming of our Lord jesus Christ into the world, we should yet still use those lights as in the night & in the dark; it were a perverting of the whole order of nature. The ancient fathers walked under dark shadows & therefore they stood in need of those aids. And when they had a light, it was to show them, that they came not to worship God at all adventures, or at random▪ but that they were guided & directed by the word of God, & by his holy spirit. And so they were held bridled, to the intent they should not presume upon any thing on their own fancies. But as now we have no need of all these things: for why? The vail of the temple is rend in sunder; 
Matt. 27.31  & god showeth us his face in the gospel, even in the person of his son, so as we may now walk as at no one day. So then let us consider what is everlasting & what is but for a time; that we make no fond & foolish confusionne do as the papists do. For that is the fountain from whence so many superstitions have risen. When the Papists baptise, they take spittle. And why? Forsooth because jesus Christ did so. Yea but would he have it drawn into consequence & that men should make a rule of it, and that his miracle should be mocked at in baptism? Will they make a young infant to speak, by their spitting upon his lips? Again, they have the annealing of the sick, and that is a sacrament with them. And why? Forsooth the Apostles used oil when they healed the sick. Yea, but that gift served but for the beginning of the gospel, & now after that we know that miracles are seized, will we use the signs still? Is not th● a mocking of God? By like then, the truth & substance of things must departed & the sign must remain▪ that were a goodly matter. Again, they have retained other like things, as is lent. This is the fast that is to be kept, say the Papists. The reason forsooth is, because jesus Christ fasted. Yea, but did he which is the fountain of all perfection, and the mirror of all holiness fast every year? No▪ he fasted but once in his life. The Papists say that we must fast every year, and that there is great devotion & holiness therein. Yea, but therein they would exceed jesus Christ. But in deed it is a devilish superstition, to fast 40. days after that manner, upon opinion that by this means we may make ourselves like to Christ. 
Matt. 4. ●. 1. King 19.8  For we know that our Lord jesus meant to show thereby, that he was then exempted from all condition of man, as the same was done in Elias by miracle, & likewise in Moses, when he published the law. And did the jews follow Moses and Elias therein? Or did any of so many holy prophets ever fast that fast? No: for they knew well it was not commanded them of God, and that he made no common rule of it, nor would have that thing drawn into example which he had once ordained for the authorising of his law. So then we see that it is very profitable to consider what God hath for one only time commanded, to the intent we pervert not all, nor desire without any difference to do whatsoever is contained in the holy scripture, without knowing first whether it concern us & be spoken unto us or no. This is one point to be noted.  
A second point to be observed is that we ought, as much as we may possibly to maintain unity & agreement among us; as shall by & by be declared. It was Gods will there should be no more temples but one. And why? To the intent it should be as a bond to hold the people together in the pureness and soundness of faith. We have one only God which is called upon among us, we must come into one certain place to sacrifice unto him, all of us must there gather ourselves together. It is true in deed that we are not nowadays tied unto any such bondage; but howsoever it be, yet the substance is remaining still unto us. Let us therefore take heed unto all those aids which we have to hold us in this communion of faith, and in this unity which God requireth, let us keep them well, and let no man turn aside from them. And as touching the outward order, we know that our Lord jesus christ would have men to assemble themselves together. I grant we are not bound to be all in one place, & men also preach in divers churches of one town. And why? Because all the world can not hear one sermon: but yet for all that, because of our slowness we are so bound that we must gather ourselves together in the name of God. He that will keep himself in his house, despising the common order, and will say, I can read at home & edify myself sufficiently there▪ that man as much as in him lieth breaketh in sunder the unity of faith & teareth in pieces the body of our Lord jesus Christ. We know that baptism was ordained to the intent it should be as a common seal that we are the church of God, & are governed with his spirit. Now if every man will have his baptism a part, what a wicked disorder were it? The holy supper of the Lord also is distributed as a common food to the intent we should all communicate of it. We are wa●ned by it that we are one body. And as one loaf is made of many grains of corn, which are so mingled together that they make but one substance; even so ought we to be knit together, if we will be accounted for the children of God. Therefore if every man should have his private supper, were it not a with of ourselves from the agreement & brotherhood which jesus Christ would have us to keep? In Popery every man must have his altar & his chapel. Yea & they were of opinion, that God was much bound unto them for so doing. There should have been one common table (for I will not say that they have turned the communion table into an altar to sacrifice upon, which thing in itself is a devilish abomination) but in the mean time although they retain the word, yet will they not have a common table for all the church. For every man thrusteth in himself to say, O I will have a chapel, & there I will have my devotion by myself. When men be come to that point, it is an horrible wasting of the Church of God; & the building of so many several altars hath been the cause of the bringing in of so many sects & divisions. Although the papists had placed no idols in their churches, & although they had not such a number of superstitions & Idolatries as we see they have; yet in doing of this one thing they have broken the unity which christ hath solemnly set between his members, & in the whole Church. What must we do then? Let us endeavour to keep ourselves in brotherly agreement and under the signs & tokens which God hath given us, and let us continue therein, and make all those means which he hath given us, to serve unto that end. That is the doctrine which we have to gather upon this place.  
But let us return now unto that which we said in the beginning; that is▪ that God hath here required of his people a solemn acknowledgement, how much they were bound unto him. We are therefore exhorted to acknowledge the benefits of God, yea & to occupy ourselves therein, so as we never forget them. The people in deed had already given thanks unto God after they were come out of Egypt, in the wilderness, where they sacrificed continually unto him, but yet after they are passed over jordan, they must begin to give thanks again. And why? Because men would always discharge their duty towards God by halves: and they have soon forgotten it, & think no longer what they own unto God. And that is the cause why they must be occupied continually in the self same thing. So then let us note well, that even all the time of our life we must apply our whole endeavour to magnify & set forth the name of God. For although we be not lodged in this land of Canaan: yet the favour of God ought to be as much, or more esteemed of us, than that earthly inheritance which was given to the children of Israel. For god having plucked us out of the dungeons of death, & out of the bondage of Satan, declareth that we are blessed of him, and that we are a royal priesthood. And who is he that can discharge himself in magnifying so great & so inestimable a goodness of God? 
1. Pet. ●. 9.  So then because we are slow & slack to give that glory unto God which is belonging unto him; and because that when we have once done it, we think it enough & we are loath to do it again; let us bear in mind this lesson which is taught us here, that is, that according as God increaseth his gifts in us, & as he confirmeth & ratifieth them, so ought we on our part to be so much the more moved & stirred up to yield him praise, declaring thereby, how much we are bound unto him, and protesting that we are wholly his, and that we will dedicate our whole life unto him. This (say I) is the thing which we have to bear in mind as touching this place, where mention is made of sacrificing unto God.  
Now after that Moses hath named The whole burnt offering, he addeth, Thou shalt offer also the peace offerings unto the Lord thy God. Now before he showed that the peace offerings served for thanks giving, so as if God had delivered his people, if he had given them any victory against their enemies, if he had delivered them from famine or any other calamity; then they sacrificed, in witness that this benefit deserved, not to beforgotten. We see than that Moses aimeth altogether at that which we have already declared: namely, that the people should make an acknowledgement of this benefit unto God after that they were come into the land of Canaan. And whereas Moses saith that it was a Land flowing with milk & honey (as we have already seen afore) it is to the intent that the people should be the more stirred up to give glory unto God, when they see that the land was so ferrill, and that God had showed himself so liberal towards them. We know that at this day it is not so fruitful a land, neither was it so fertile before their coming thither, and that is a wonderful thing. And yet notwithstanding the wicked have taken occasion here upon, to blaspheme, as that wicked heretic which was punished here, mocked both Moses and the prophets saying, that when they praised the land of Chanaan, they did but fable. Yea but he showeth himself (as all despisers of God & such enraged folk whom Satan possesseth use to do) to scorn God's benefits which men may see with their eyes. Neither considered he, that (as it was showed unto him, notwithstanding that he continued in his wilful stubbornness) God did expressly threaten to sow salt upon that land, 
〈…〉 ●. 7.  that is to say, to make it barren: & at this day also men see it desolate & waste. So as it is a dreadful thing to behold, what the state of that country is at this day, in comparison of that it is known to have been heretofore. For our Lord hath showeth by effect, the which is said in the 107 Psalm: 
〈…〉 .37  namely that when it pleaseth him to bless a land with fruitfulness, it shallbe fat & full of all manner of fruits; and contrary wise that when he listeth to make it barren, it shallbe clean withered. We see this to be true in the land of Chanaan. So then let us note that Moses meant to show here more particularly the favour which God showed to his people, in nourishing them in that land for the which he made it as a man would say to flow with milk & honey, showing thereby that that was done even by miracle. Now for our part it is true that we shall not be fat fed as in respect of our bodies: but yet in feeling the spiritual benefits which God bestoweth largely upon us, we ought to be moved & stirred up to this consideration, that when we have protested as solemnly as is possible, that we are his, and that we own all unto him; yet we are not discharged of the hundredth part of our duty.  
And as touching that which is added concerning the great stones, whereon God commanded his law to be written; according unto that which we have already touched; let us note, that God meant to hold his people under his obedience by all the means he might. For men by reason of their infirmity, had need to be held in awe: and to be called back unto God, to the intent they serve not aside from him. I have already brought a comparison from the arms of Princes; in steed whereof God would have his law to be written. And why? For his laws are his true arms: & his word the lively image wherein we ought to behold him. And that is the cause why he saith, ye shall come & present yourselves before my face, when they presented themselves before the ark, wherein the law was enclosed. For God would not have any other shape whereby to be represented unto men, than only the continual instruction of his word, according unto that which we have already seen in the fourth chap. where it is said, 
〈◊〉 4.12.  remember that you saw not the shape of man, or of any creature whatsoever, but you heard the voice of your God. Take heed therefore how ye counterfeit any thing in this behalf. Now forasmuch as we have the understanding hereof, let us note that when our Lord vouchsafeth to have his word preached in any place, and lodgeth us quietly as it were with his own hand; it is to the intent we should do him double homage. As many as live in the world & are fed and sustained by God, ought therefore to confess that he is worthy to have all sovereignty over them. But seeing we have such a special privilege of God, as to be separated from the rest of the world, & to have his word preached unto us, & to have liberty to call upon his name purely: ought we not to enforce ourselves to do him double homage for it? Surely this aught now adays to be thoroughly considered of. For how great favour doth God show us, in that we may use his sacraments with all liberty, and have our ears every day filled with the doctrine of salvation; so as he ceaseth not to call us unto himself? We see on the other side many wretched people which are held in bondage under the tyranny of the Pope, & dare not once open their mouth or make the lest countenance of worshipping God purely, they have neither churches to resort unto, nor any means to be taught: the world sees this. So then we ought in deed to have the arms of God, whereby the law should be presented. But we see the clean contrary; for as soon as any man cometh near unto us he should perceive a wonderful change in us by our withdrawing of ourselves from the defilements of the unbelieving; but whereas men should see that God reigneth & beareth rule among us, & hath his seat & throne with us; they may see us as lose in living as the very ignorauntest in all the world, nay a man may see that God is defied of some of them, unto whom the gospel is preached, & that there are worse devils & more wicked among than, than in the deepest dungeon of popery. And this deserveth double woe. For it is not only to the jews that Moses hath spoken, but it is to show unto all in general, that as God vouchsafeth us the favour to be his, even so we ought to remove all corruptions from among us, that men may know that we are in deed his people. Yet notwithstanding, this importeth not that they which live in popery are to be excused. Although they be neversomuch threatened, & can not make a free confession of their faith without danger of death: yet they are always guilty of offending God, in that they have not honoured him. Now if there be no excuse for them, how great shall our condemnation be? For there is nothing to hinder us from serving of God, save only our own wickedness & negligence. So then let us be diligent to discharge our duty, not as touching the outward ceremony of great stones which is commanded here: but as in respect of the thing which God had a special eye unto; namely that every of us should not only yield ourselves unto his obedience, & dedicate ourselves to follow his will; but also that with one common accord, we should show that he is our sovereign king and that we are under his government; and that because he hath planted us in such a place where his name is openly called upon, & where there are Churches for us to come together to make our common prayers, & to confess our faith in; we also do endeavour to walk in such sort, as men may in deed know, that those places are not defiled, but reserved unto the glory of him who hath choose them to that use.  
Now for the end & conclusion let us note that our Lord will not have his arms blazed in such sort as men like of, but that he will have his own Image to be known in them: and that is the cause why he speaketh purposely of the law. The words saith he, of the law. The Papists have chapels, they have crosses, they have gay paintings, & they bear themselves in hand that God is represented by them: but he liketh none of all those things. What is to be done then? We must return unto the word, which is the mean whereby God openeth himself unto us, & thereby will he be known. Let men therefore content themselves simply therewith. Now as touching that which he saith, Let these words be well engraved: hereby we are taught, that God gave not his law for a few people, but meant that it should be a common doctrine unto all, both great & small, even to the most Idiots: and that all should be instructed by it. And if it were so in the time of the law, by greater reason ought it nowadays to be in force among us. For of the gospel it is said that it should be preached unto all creatures. 
Mar. 16.15.  God therefore will not have his doctrine locked up, and that none but the clergy should thrust their nose into it: but he will have us all to be his scholars, & the law so written, that every man may read it. And why? To the intent that all men should receive instruction by it. Let none therefore exempt himself from the reading of it, as we see many do, which say, O I am no clerk, I never went to school: it pertaineth not to my occupation. I grant in deed that it is not every man's occupation to be a teacher. But who may exempt himself from being a scholar in the word of God? It is all one for a man to renounce christianity, & to say, o as for me, I know neither A nor B; what can I tell what the law of God or any holy scripture meaneth? Nevertheless, the will of God which is declared to us in his word, is written in letters big enough, & albeit that noweadaies there be not any heap of stones set up for the law of God to be written & engraved thereupon; yet notwithstanding our Lord meant to show under this figure, that when he hath delivered his word, it is to the intent the we should be taught, & ordered by it, & that the doctrine there of should be common unto al. And truly we have no less need to nourish our souls with the word of God, than to sustain our bodies with bread & other daily food. Seeing then it is so, let every of us labour that way, & let us be attentive to hearken unto our God when he speaketh unto us by the mouth of the minister; & when we have his holy scripture, let every man endeavour to be taught by it: they than which have no skill to read themselves, let them hear it read, that we may show, that seeing our Lord speaketh unto us, we on our side are ready to receive that which he shall say, & desire nothing else, but to profit under him; & that in such sort, that his word be not only engraved in stone & chalk but also imprinted in our hearts, so as in our whole life we seek to follow it, and give ourselves wholly unto it.  
Now let us kneel down in the presence of our good God with acknowledgement of the great number of faults & offences which we cease not to commit daily against his majesty, praying him to make us feel them better than we have done: that we may endeavour to amend them more & more, until we be clean rid of them, and the forasmuch as we obtain pardon for them by the mean of our lord jesus Christ, we may also increase & be confirmed in all righteousness & holiness, that so we may in deed confirm our calling: and that forasmuch as he hath chosen us for his people, it may please him also to withdraw us from all the defilements of the world, so as we may be unto him an holy people in the name of our lord jesus Christ. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, etc.    

On Friday the xxviij. of February, 1556. The CL. Sermon, which is the second upon the seven and twentieth Chapter.  
11 In that day Moses commanded the people, saying:  
12 These shall stand upon mount Garizim to bless the people when ye pass over jordan: Simeon, and Levy, & judath, & Issachar, & joseph, & Benjamin.  
13 And these shall stand upon mount ebal to curse Reuben, Gad, and Asher, and Zebulan, Dan, and Naphtaly.  
14 And the Levites shall speak & say unto all the men of Israel with a loud voice:  
15 Cursed be the man that shall make any carved or molten Image, which is an abomination unto the Lord, the work of the hands of the craftsman, & putteth it in a secret place: and all the people shall answer and say: so be it.  
WE saw yestarday how God meant that the favour which he showed unto the people of Israel should be reknowledged first by solenn sacrifice, & secondly by a monument set up, to the end that it might be known, that this land was not purchased by man's hand or by any power of man, but that it was given of God unto that people for an inheritance. But now we have an other commandment whereby God meant to bind the people unto him after an other manner. In deed he had done it already; but because men are so hard to be rooted, and that they can not be bound with too many bands & cords to hold them under obedience; it is not without cause that God would add further that which is set down here, to keep them the better under obedience. We have already treated that when God gave his law, it was a mutual covenant; and like as he bound himself unto the children of Israel to be their God, so also the people of Israel bound themselves to be his people. But here is yet another confirmation added, to ratify that first bond the better; which is, that God ordained that when they were passed over jordan, the people should part themselves in twain, and that six tribes should keep themselves upon the mount of Garizim, and the other six tribes should stand upon the hill of Heball right against them, so as the Ark of the covenant and the priests should stand in the midst, and that they which were on the part of Garizim should bless & those which were on the side of Hebal should curse. Now this cursing & blessing is referred unto that which we shall see hereafter, which shallbe anon touched in this chapter. For God to encourage his people the better, did not only declare unto than his will, & say, You shall walk thus; but also added by & by, you shall not serve me in vain, your pains shall not be lost: for I will cause you to prosper, it is for your own welfare that I would have you to be subject unto me, I seek after no profit or advantage thereby, but it is for your own benefit & commodity, that you should cleave unto me, in keeping of my commandments. Lo what blessings God gave, to the intent the people should serve him with a willing mind & not through force or constraint. Again, because men are so stiff-necked, that they stoop not but with much ado, and because on the other side their lusts carry than so headlong away, that they quickly forget what it is to serve God, & play the wild horses which are broken lose; here are threatenings added: Take heed how you offend me, for vengeance is ready for them that despise my law. Thus see you what the cursings are which we shall see more fully in the 28. chap. but Moses toucheth them here as it were by way of example. Now it were enough if God had but pronounced & said, Whosoever serveth me in keeping my law, he shallbe blessed, & I will make his whole life prosperous unto him. Seeing God hath once promised to recompense them which serve him, it ought well to suffice us. What need men to speak in their own behalf? Likewise seeing God pronounceth sentence of condemnation upon them that transgress his law, forasmuch as that judge himself hath spoken; no man ought to reply. What need is there then that we should ratify that which God hath said, as if his word were not of sufficient strength & authority in itself? True it is that god deserveth well to be hearkened unto, & that thing which he saith is as an unchangeable decree: but yet he will have men by outward witnessing to allow that which he willeth us to follow, he will have us to acknowledge the favour which is offered unto us, & to declare that we are assured by faith, that he will not deceive us in promising us prosperity when we endeavour to live according to his word. God therefore will have us so agree with him, that we also confess in humbleness & fear, that there is great reason why he should punish all those that despise & overthrow his righteousness, & commandments. And when he threateneth them, we may not think that it is in vain, but that in the end they shall feel the execution of that sentence. God therefore in this respect will have us to say Amen, both to the promises which he maketh unto them that keep his law, & unto the threatenings which he denounceth against all them that are rebels & despisers of him. So then we have now made a good entrance unto the understanding of this place. As touching the blessings and cursings, we shall more fully treat of them in the chapter following: and we shall do better to keep than to be handled there, because the place is more fit for them. It sufficeth to know in a word, that when God offereth his favour unto those that obey him, it is to the end they should serve him, not through constraint, but of a free good will: knowing that it is for their own commodity, & welfare, and again that on the other side such as are of their own nature given over to their lustful desires, & take to themselves a lawless liberty of living ill, must be withheld by fear sith they see that they shall not escape the hand of God, but that in the end they must come to their account. Thus ye see what we have to bear in mind in a word until we come to handle the matter more at large.  
Moreover let us note well that which we have said, namely that God thinks it not enough to have spoken himself; but he will have us also to agree as it were in one melody with him. And that is to show the faith which we have in his word, which consisteth in these two points: namely, that we embrace his promises & hang wholly upon them: and secondly that we tremble, as often as he giveth us any ny sine of his wrath, so as we be not blockish, nor drowsy, nor so hardened that he must be feign to strike upon us with main blows, before we can feel his anger: but that we prevent it by endeavouring to obey him, & eschew his vengeance as much as we can. Now then blessings in this place are conditional, to wit, blessed is he which observeth the law of God, which maintaineth his service purely, which is not given to superstitions nor Idolatries, which abuseth not his holy name, which observeth the day of rest, & all the other ceremonies, which honoureth his father & mother. This blessing (I say) is matched with condition, so that if we serve God, he will show himself liberal unto us, & we shall not lose our time: but yet do all these blessings depend hereupon, that God of his free goodness had chosen this people: so that they might not rest on this point, to say, Blessed is he which serveth God. And who is that? For none dischargeth himself of this duty (as we have already declared) & shall see further in the end of this chap. Seeing then that we are all sinners, yea even the faithful, insomuch that when they endeavour to walk uprightly they make many false steps; what shall become of us then? It is certain we should be all deprived of the hope of salvation, if we had nothing else to lean unto than our own righteousness. But (as I told you) th● promises which import a condition depend hereupon, that God hath received us for his people, & will have us to take him for our father. Now this thing is grounded on nothing else but upon his mercy. So then we must be thoroughly persuaded, that God will take pity on us, though we be wretched sinners, & deserve not to be pitied: he will receive us for righteous & accept of us, although we deserve to be rejected of him. And although we can hope for nothing but utter confusion, yet notwithstanding we shallbe assured of the inheritance of salvation because we are his children. We must be thoroughly persuaded as touching this point. And secondly it remaineth that seeing God hath chosen us out, & set us apart for his service, we may not take liberty to all manner of wickedness, but endeavour to obey him. For this cause we must be quickened up and pricked forward by his promises to serve him. Thus ye see how the conditional promises shall not be in vain in respect of us: namely, when they are referred unto the freebestowed goodness of God, whereby he receiveth us although we be not worthy to be received: and secondly he imputeth not our vices unto us: but although there be many stains and corruptions in us, yet he hideth them and will not call them to account. And so we see now in what sort God encouraged the people of Israel to be of good comfort. For if he had begun thus with them and said: Serve me & you shall be well recompensed for your labour, if God should speak this simple word unto us, alas what should we do? For when we would think to serve him, we should be very far from the perfectness which he commandeth us: they which should run best would be but in the midway, when they ought to be come to their ways end. We should therefore all be discouraged rather than have any good hart. But we must join both these things together, to wit, that he will not deceive us in any thing, & secondly that he bindeth us to serve him, & declareth that he will bear with us in our infirmities, & not deal severely with us to pay us as we have deserved, but use a fatherly goodness. Now hereupon we may be of good comfort to serve him, when we may say, Surely it is true Lord, that I discharge not myself of the hundredth part of my duty towards thee, but howsoever the world goeth, yet thou wilt not fail to accept me because thou respectest not what I do, but takest a pleasure in me as in thine own child. Ye see then how God pardoneth us, and regardeth not our faults & imperfections which are in the service that we yield unto him. So we serve him not hypocritically, but of an unfeigned good will, he liketh of all that we do, and rewardeth us for it. Sith we hear this, let us bestow our pains, let us receive the bridle into our mouths (as they say) and let us go on; & although we be hindered by the vices of our flesh, yet let us enforce ourselves to go on further. And why? For we shall not lose our labour. Thus ye see what the meaning of God is; whereby we perceive his inestimable goodness, in that of his own good will he offereth his promises so unto us, whereas he is nothing bound unto us, as we have seen heretofore: but his will is to win us unto himself by all the means that he may. Now he repeateth this point again, and that is done because of our sloth and negligence. For that cause he addeth this aid, and all for our profit, for what is he advantaged thereby? Shall he gain any thing by our service? Let us defy him to the utmost, what shall that hurt him? but he will possess us for our own welfare.  
And herewithal he showeth us also, what mind is requisite for the observing of his law in such so●t as is required, to wit, if we come willingly and yield ourselves unto him, and place our whole felicity & joy in the serving of him, and put this sentence in ure, 
Matt. 6.21.  that where our treasure is, there will our heart be also. Ye see what we have to note as touching the first point of the blessings. What is it then in effect, that we have to do? Although nowadays we have not the Ceremony whereof mention is made in this place, yet must the substance thereof be in force among us, which is that in seeking to serve God, we must have an eye always unto his promises. Behold, our God calleth & allureth us unto him. And how? He might command us in one word, and say: You own all unto me, see therefore that ye discharge yourselves: but he beareth with us, & uttereth a fatherly goodness towards us, in saying. My children, I will not have your service unrecompensed. In deed I own you nothing, but yet nevertheless I will be so bountiful above that I need, that if you serve me, your life shallbe happy, you shall prosper in all things. And besides that, there is a sovereign blessing for us as touching the life everlasting. For all that we can desire or look for in this world, is nothing in comparison of that salvation which we hope for through faith; and all the blessings which God promiseth us, & offereth unto us as touching the life to come. Therefore all this aught to make us the readier & better disposed to submit ourselves unto God. For what? Seeing our lord seeketh nothing but our welfare in our obeying of him, & offereth us a reward for our so doing; are we not too too wretched if we enforce not ourselves to serve our god. Ye see then how we ought with our good consent to ratify all the promises which are contained in the holy scripture; that whereas others think it were but lost time to do well, we may always have this imprinted in our heart, that there is nothing better than to cleave unto God. The heathenish sort do think themselves very happy in following of their own lusts. When lecherous and covetous persons have scraped together on all sides, they think all is well gained, and they triumph in their doings. If the fornicators who are brutish in their fleshly lusts, can enjoy their pleasures, they welter in them, they are drunken with them, they are wholly bewitched by them. If a vain glorious man be in any dignity, and be advanced to any authority among men; he thinketh there is no other joy nor happiness, but to be in high estate. At the same point are all the despisers of God. And in the mean time the poor faithful ones are mocked: they are poor persons, they are set at nought, they hang their wings, they do nothing but drop and pine away in this world. These wretched souls (say some) are not well advised to take so much pains they know not why; for what profit have they for all their travail? It seemeth therefore that they which seek to serve God are greatly beguiled, and that the wicked bear the whole sway. But we must on the contrary side be thoroughly resolved herein as it is said in the prophet Esay, 
Esa. 3. ●●  Say ye; Yet there is fruit for the just men, for they shall eat the fruits of their labours. The prophet Esay would have us to fight against this temptation. Insomuch that although the world laugh the Godly to scorn, & the wicked triumph over them: yet for all that the faithful should not be astonished; but conclude with themselves, and say: No no: the righteous man shall not lose his labour; he shall not be deceived of his expectation when he dependeth wholly upon the promises of God. The thing then which we have to gather upon this place is, that as often as we read the promises in the scripture where it is said: Blessed is the man which feareth the lord, they which shall walk in the obedience of his word shall be blessed; 
〈…〉 19.29  blessed is he which walketh uprightly, and soundly with his neighbours: but specially they which renounce the world because they have a better inheritance in heaven: as often (I say) as we read these things, we must be confirmed in our faith, and answer with a good courage Amen, Lord, it is so: we reply not against that which thou hast said, we embrace thy promises in this place, and trust assuredly unto them. Thus ye see how every man ought to enforce himself to serve GOD, even because he beareth so gently with us, & commandeth us not so precisely as he might, having all authority over us, but applieth himself to our rawness to win us, and to enjoy us. And above all let us be mindful of this general promise, when God calleth us unto himself as his children, when he spareth us and beareth with us, and entereth not into any extremity of rigour with us, but although there be many faults in our works, yet they hinder not him to accept of them, so as if we offend we always find pardon at his hand, and when we serve aside, he bringeth us into the way, and none of all these things is imputed unto us. Ye see then what we have to bear in mind as ●ouching the first point.  
Now as touching the second, let us also note that the threatenings of God are very necessary for us. For we see how great pride & rebelliousness is in all us: insomuch that although we be not rebellious of set purpose to set our God at nought, and to cast off his yoke: yet we are so blear eyed, that we think not on him, the enticements of the world seduce us in such wise, that we pass not for the receiving of any warning that God giveth us. If he call us by gentleness he can get nothing at our hands: and therefore he is fain to use threatenings. Hereby we see how he letteth pass nothing that is meet to hold us in awe under his obedience. On the one side he useth mild and loving manner of speech unto us, (as I have told you) & saith, Come ye unto me my children: Indeed I own you nothing, but yet I will bind myself unto you: I promise you that if you serve me, it shall be for your profit. Thus our Lord speaketh unto us, as a father that flattereth his child to win him to be ruled by him & to employ himself in his service with a free-hearted affection. Howbeit, God perceiving that that is not enough to move us, useth threatenings, and sayeth: Take heed, if ye think to cast away my word, and yet to remain unpunished, ye deceive yourselves. I must call you to accounted for it, I will not suffer my children so to mock me: I must be their judge: & look not for any pardon, when you have abused my patience: I must double your punishment, and my vengeance must fall more horribly upon you. Therefore when God declareth that our sins are unpardonable, and yet we continue in them, and make none account of submitting ourselves unto him, specially when he applieth himself every way unto us, to the intent we should remain in his obedience, and not perish: Sith we see he hath such a care of our salvation; must it not needs be that we are too too stubborn, or rather very beasts if we be not moved to far the better, by the fatherly care which he showeth towards us? Yes: And therefore being stirred up by the goodness and gentleness of God, whereof I speak even now, let us also quicken up ourselves with his threatenings. When we see that our flesh is over wanton, and that it draweth us unto evil, let us say, Alas: And shall we shake off his yoke like wild beasts? What hath God pronounced? Let us tremble therefore when we hear the threatenings of our God. For if the anger of an earthly king be the messenger of death (as Solomon saith, 
Prou. 16.14. ) what ought we to think of the anger of God, when it is denounced against us? So then, let us learn to tame ourselves with fear. When the temptations of Satan might prevail against us, and that our sins might be as baits to deceive us: let it come into our mind to say, What? Shall I under the pretence of some pleasure which will soon vanish, go and provoke the anger of my GOD, and so perish for ever? After that manner (I say) ought we to call God's threatenings to our remembrance; and then to answer thereunto Amen, and say, yea Lord, it is even so, it is no children's game. When thou pronouncest condemnation upon the wicked; thou art ready to execute it: and when thou hast once pronounced the word with thy mouth, it is all one as if we saw the fire already kindled to consume us. After that manner (I say) ought we to receive all the threatenings which GOD denounceth against us. For that is the best means to teach us to observe the Law, I mean so far as our weakness will suffer. For (as I have told you) it is not possible for us to come to perfectness indeed, as long as we are enclosed in this flesh of ours: but yet nevertheless we may well dedicate ourselves unto God, and be held in his fear, if on the one side his promises be in force with us, & again if on the otherside we give ear unto his threatenings.  
But now let us come unto the order which is observed is this place. Moses with the Priests of the Tribe of Levy, commanded the people saying, Six tribes shall stand on the Hill of Heball, and six shall stand on the Hill of Garizim. And afterward he saith, Keep my Statutes and Commandments which I command you this day, for ye a●● made a people unto your GOD. This hath been already expounded: but it is good to bear that always in mind which hath been said concerning it; to wit, that GOD speaketh by the mouth of his Priests as if he were there visibly in his own person. And that is to the intent his words should be received with the greater reverence. For when we see but mortal men as we be: we are of opinion that what soever proceedeth from them, may very well be rejected; and if there be no account made of it, we think the matter is not great. And thus we see how the word of God is oftentimes little esteemed. For when we see none speak but creatures like unto ourselves, we think that that which they pronounce is nothing but a sound of words. But God will have the majesty of his word to be known: & although men bring it, and be the messengers thereof, yet will he not have the worthiness thereof to be diminished, so as men should not give audience unto it: but he will have every man to stoop to it and to receive the yoke which he putteth upon them. God therefore speaketh in this place of Moses and by the Priests: but yet in such a language and kind of speech, that he will have people to lift up their minds more higher, and to know that although they be taught by the mean and ministery of man, yet they ought to confess that God is the author of that word which men preach unto them, and that they ought to receive it as from God himself & so be silent to hear it, and make no reply or gainsaying against it: for such contempt is not done to a mortal creature, but God himself is despised by it. And therefore let us note well all the places whereby God authoriseth his word, to the intent we may learn to hold ourselves unto it and to be ordered thereby: so as every of us do bow down his head, as often as men speak unto us in the name of God. And moreover we see also the order which God hath appointed in his Church: he will have all the world to answer Amen: for we ought all to be partakers of the doctrine. It must not be kept in store only for great men, but the smallest also must be instructed by it, to the edifying and profiting of themselves. But howsoever the case stand; there were always Priests to speak, who were ordained to teach the people according as it is said in the Prophet Malachi; 
Mal. 2.7.  the law shall be in the Priest's mouth, and he shall be the messenger of the living God, and they shall seek for knowledge at his lips. We see then that God in all times appointed some in the office of teaching the people, and of bearing abroad his word. And so nowadays we stand in need of such an order, and we know what Saint Paul saith as touching this point, 
Rom. 12.6. 1. Cor. 12.28 Ephes. 4.11.  both in the 12. Chapter to the Romans, and in the 12. of the first Epistle to the Corinthians, and in the fourth to the Ephesians. And it is proved unto us also throughout all the holy scripture, that God will have certain laws established, and certain men appointed to bear abroad his word, and to be teachers in his Church, to instruct the people in his name. Hereby we gather, that when God hath appointed such order; all those which can not suffer themselves to be taught by this common order with the whole body of the Church, may well protest, that they be Christians: but they come to the Church as holy as horses, bearing themselves in hand, that it is enough for them to have granted in a word, that the Gospel is the word of God. But contrariwise we see here, that if we will be of the body of the Church, and have God to take us for his children, we must hear the word of God as it is ministered unto us, by the ministery of men. But because this point hath been handled largely heretofore, I do now but as it were glance at it by the way.  
Also there is this point: To day thou art made the people of God, if thou keep his commandments. Therefore like as our Lord receiveth us into his house, so must we also wholly give ourselves unto him, knowing that to this end he hath shooled us out from the rest of the world, and will have us to be his own, and as it were his peculiar inheritance. It is time indeed that all men are bound to serve him: but yet notwithstanding, when he calleth us unto him, & showeth himself our father, doth he not bind us unto him, with a double bond? Yes verily. Are we not then without all sense and reason, & altogether bewitched, if we be not moved to yield ourselves over to his will, so as he may guide us and bear rule over all our whole life? Then let us weigh well these words: To day thou art made the people of the Lord thy God, and therefore keep his commandments. How are we made the people of God, but by being his Church, and by having the use of his sacraments, and that is all one as if he appeared among us? For we may not look that GOD should come down from heaven in his own person, or send his Angels unto us. But the true mark whereby he will be known to be among us, is the preaching of his word purely unto us: for no doubt but than he beareth rule in the midst of us. So then let this thing profit us, that we know that our Lord receiveth us unto himself & will have us to be of his own household. Seeing it is so, let us take pains to obey him in all our life, and to keep his commandments: let us not wander like brute beasts as the wretched unbelievers do, because they never knew what it was to be of the house of God.  
But now let us come unto the rehearsal which Moses maketh of the curses: he saith first of all, Cursed be he which maketh any Idol or any molten Image, or any carved Image: all this is abomination unto God: and cursed is he which putteth it in any secret place. And all the people shall say Amen. Let us note that Moses doth not specify in this place all the curses, every one by himself, but he setteth down certain examples, to show that all they which serve aside from the law of God, seek nothing else but to run wilfully into utter ruin and destruction. The effect therefore of all this is, that if we will prosper, we must draw near unto God, seeing that he is the fountain of all happiness, and prosperity. Whereas on the other side all they which depart from him do go and cast themselves into utter destruction: but all they which cast off the yoke of God, that is to say, which yield not themselves to follow his law and his word, all they depart from him, and do as much as in them lieth, to banish themselves from his presence. And so it is all one as if they did cast themselves into the bottom of hell, and sought nothing else in this present life, but to provoke the vengeance of God against them, & so to seek their own woe. Behold what we have to bear in mind. Now God beginneth with his own service: and not without cause: for (as we have declared afore,) the law is divided into two tables: 
 to show us that men ought first of all so to behave themselves as God may be honoured: & this is the first and principal duty which we ought to perform, because we are his creatures, & because he hath fashioned us unto his glory: let us tend unto that end, and let our life be referred thereunto, seeing the first table showeth us so briefly how we ought to behave ourselves towards our God. That is the cause why God saith now in these curses; Cursed be he which maketh any Idol. But I have told you that Moses rehearseth only certain sorts, and that is to comprehend the whole in one part, as we have seen examples thereof. In effect therefore when it is said: Cursed be he which maketh any Idol, it is all one as if Moses had in general pronounced a curse upon them, which falsify and corrupt the service and worship of God, as if he he should say: You know how and after what manner our God will be worshipped of us; whosoever inventeth any manner of Idolatry, whosoever deviseth any manner of superstition, he maketh Idols. And that is not to serve the living God, but rather to follow their own fancies and imaginations: and therefore they are all acoursed. Ye see then how we ought to expound this place. And Moses meant to set down unto us in this place such a particular, as wherein we might most evidently see an intolerable corrupting of the worship of God. For when God is so misshapen in any painting, or in any puppet, or in any other piece of wood or stone, that men will there represent his Image & say, It is a resemblance of him: it is too gross and outrageous dealing. Indeed men think not so; as we see in popery, how they say, Lo yonder is God, and a remembrance of him. And are they not so brutish that they think there is no divine majesty in heaven, unless it be represented there in the shape of an Idol? But they which have any taste what GOD is, and have heard any syllable of his word, where it is said that God is an immortal and infinite spirit, 
 the fountain of life: do know that he hath too great injury done unto him, to be represented by a dead thing and by a corruptible creature, and to have his name given unto a puppet as if he were but a creature, & less than we. They therefore which have, but a small taste of this doctrine, do abhor the setting up of an idol, and the imagination of serving God by going thereto, & that any should pray to a dead thing, or look for health from that, which can do nothing, neither good nor bad. Therefore if this were well marked, we should find that Moses meant in this place to make Idolatry more detestable, according to that rule which we have heretofore expounded. Yet notwithstanding we have two things to note in this place: the one is, that God can not suffer his infinite majesty to be represented under stone, wood, painting or in any other creature in the world. What must we do then when the case concerneth the worship of GOD? We must lift up our minds above the world, and know that we may not stick fast here below, nor make any Idol or puppet unto him: for he can not abide it. That is one point to be noted. Secondly we have also to note, that God will not be served nor worshipped after our own manner, but he will have us to walk according to his word, without putting any thing thereunto, or taking any thing from it, so as all the inventions which men have forged, are all one as if they had set up as many Idols. Indeed they make themselves believe that God will like well of that which they do: but it is but a bare guess of them, while they have not a eye unto that which he liketh. Therefore they serve their own fancies, & not the living God, who hath given them such a rule as he will have observed. And therefore at a word all the worshippings of God (as they term them) wherein men are so devout after their own fancies, and whereof they have no warrant of the word of God, to say. This he hath commanded me: are nothing but Idols of their own forging. Let this be well noted.  
Now let us consider how God saith, Cursed is he which forgeth Idols. It is true that the Papists when they take pains to trudge from altar to altar, to mumble their prayers before their Images, to set them out with wax candles, and to do their other dotages: if a man tell them that God disliketh of all their doings, it spiteth them to be told so, and they fall to railing against God himself. But yet for all that, whereas they think they win a score of heavens, every step which they set forth, is a casting of themselves into the gulf of hell. And why? Make they never so fair replies; yet the judge giveth this sentences upon them; Cursed are all they which make Idols. Let them go seek their wages at the devils hand: our Lord hath already pronounced the sentence which is here contained, to wit, cursed are all Idolaters. If any say it is no such great harm for a man to do a thing of good intent, and to say I think it is good, I believe it is well done: Yet not withstanding God detesteth every whit of it, because it is a forging of a new God, when men turn themselves from the pure simplicity of the worship of God, to devise this or that. Although they think to do well, yet notwithstanding they are accursed. And why? For God disliketh and condemneth that which they do. And it is not for a mortal creature to promise this or that unto himself, but God must promise, and we must answer Amen. And likewise when he threateneth, we must be confounded, and every mouth must be stopped before him: he must have audience, and we receive his threats and confirm them, as I have told you. And here is purposely mention made of a secret place to show that although a man be not convicted before the world, yet he ceaseth not to be guilty before God, and that the heavenly judge will find him out well enough. Therefore let us not beguile ourselves, and think we shall escape and remain unpunished, when men reprove us not, ne convict us of the evil that we have done. For we may well seek startingholes, but yet will God find us out, seeing he saith: Cursed is he which maketh an Idol, and putteth it in a secret place. And again he saith, It is an abomination unto the Lord, to show, that men must not beguile themselves, by standing upon their own opinion, or upon the judgement of the world: It is enough that God saith, such a thing displeaseth me. Although the world like of us, yet gain we nothing thereby. So then let us take heed that we frame ourselves so unto the will of God, as that this world carry us not away, and that we serve not our own nor other men's lusts, but submit ourselves always unto our heavenly judge. Thus ye see what we have to bear in mind. For when God is to be served, we must not look whether there be any witnesses of our doings here below; for although we may deceive the whole world, yet God seethe us, & we cannot escape his sight. What lurking places then soever we have, let us know that our condemnation is ready at hand. And thereupon let us order our life so as GOD be served and honoured, not only with our feet, our hands, and our eyes, but also with the service of our hearts, that is to say, with all our affections, and with all our thoughts given over unto him. And (to conclude) we are taught that the service of God is not without cause called spiritual: 
john. 4.24.  whereby we may understand, that it is not enough for us to do him reverence before men, by kneeling down, and by using of such other Ceremonies, or by abstaining from serving of Idols in the sight of men; but also in secret when every man is withdrawn into his secret places: even than must we avow him for our God, and all our affections must be held under his obedience, and we must have the pureness which Saint Paul speaketh of, namely the obedience of faith, 
Rom. 1.5  by the which every of us may dedicate and consecrate himself wholly unto God.  
Now let us kneel down before the Majesty of our good God, with acknowledgement of our faults, praying him that we may be touched more and more with true repentance, to be displeased with ourselves, that in applying our whole study in the minding both his promises and his threatenings, we may not be so froward as to cast off his yoke, but rather be held back always by such means as are fit and convenient for us: and that we may yield unto him a willing service, to the intent that as he of his free goodness hath called us unto him, so he also will guide and govern us by his holy spirit, that we may give ourselves over unto him, and serve him in humbleness and fear, embracing his promises, and trembling at his threatenings: and that in the mean time he will make us feel that if we be so given to his service, he will make us to prosper, and we shallbe most happy, and that especially, because he hath set before us the inheritance of the kingdom of heaven, which he hath purchased unto us in the person of his only son. That it may please him to grant this grace not only to us, but also to all people and Nations of the earth, etc.   

On Wednesday the iiii. of March, 1556. The CLI. Sermon which is the third upon the seven and twentieth Chapter.  
16 Cursed be the man which curseth his father and his Mother: And all the people shall say, Amen.  
17 Cursed be he which removeth his neighbours bounds: And all the people shall say, Amen.  
18 Cursed be he which maketh the blind go out of the way: And all the people shall say, Amen.  
19 Cursed be he which wresteth the right of the stranger, the fatherless, and the widow: And all the people shall say, Amen.  
20 Cursed be he which lieth with his father's wife, for he discovereth the skirt of his father's garment: And all the people shall say, Amen.  
21 Cursed be he which lieth with any beast, And all the people shall say, Amen.  
22 Cursed be he which lieth with his sister, the daughter of his father or mother: And all the people shall say, Amen.  
23 Cursed be he which lieth with his mother in law: And all the people shall say, Amen.  
WE have seen already whereat God armed in appointing such solemnity, that the people should meet together on Mount ebal which is over against Garizim; to pronounce the curses that are set down here. For when God hath once uttered his will unto us, it is good reason that every of us should consent there into, and confess that to stick unto his word is the rule of all righteousness. For the chief honour which God requireth of us as though it were a setting of our seals unto it, 
 is to declare that there is no gainsaying or replying to that which he speaketh, but that it is altogether sure and aught to be sticked unto. Furthermore we ought to mark also, that the condition of men's agreeing unto God's word is such, that if they do the contrary in their lives, they condemn themselves with their own mouths. For it is not enough for us to profess, that whatsoever God saith is rightful and reasonable: but we must also show by our deeds, that his doctrine hath full force and authority among us. So then, he that yieldeth such confession with his mouth, is his own judge without any other process, if he follow not that which is taught him, and which he knoweth to be rightful. Now we have seen how God spoke of Idolatries and consequently of all superstitions. And thereupon I have told you, that it is enough for us to have here some examples touched, to show us that God requireth the full obedience of his law at our hands, as shall be declared for a conclusion in the end. Ye see then that God ratified his whole service. Now he cometh to the second table, and beginneth with the honour and subjection that is due to the father and mother. Cursed shall that man be (saith he) which curseth his father or his mother. Now this curse importeth very much. For it comprehendeth all that is repugnant to the honour, obedience, and help, which children own to their fathers and mothers. Therefore whosoever yieldeth not honour to his father and mother, is here cursed of God. 
 We have well seen heretofore the punishment that was appointed for them: Insomuch that if any man had disobedient children; being brought before the judges, they were (upon his single witness) to be stoned to death, and so such infection was to be taken away. For it is an unkindly and accursed thing, that the children should set themselves against those which brought them into the world, and have brought them up, and have taken so much pain and care for them. For we know that a father occupieth as it were the room of GOD towards his own children and offspring. It followeth then that he that so lifteth up himself against his father or his mother, doth manifestly despise God; even as if he were a contemner of all religion. Now here by the way, God telleth us that although judges and Magistrates do not their duty, or if he that hath done the wrong to his father and mother be bornewith; yet is he not therefore escaped. For many crimes lie buried in this world, which notwithstanding God reserveth; and early or late they must come to account.  
Let us mark well then, that here is no more speaking of the execution of justice which is to be done by mean of law; for that hath been spoken of afore: but God declareth that although they which have offended through disobedience, be not punished here in this world; or that their faults be not known, or that no such examination be made of them as they deserve: yet they gained nothing thereby; because there is a heavenly judge, which forgetteth not any thing, but keepeth all things registered before him, and he in the end will surely do his office. Therefore let us think well upon this doctrine; and although men find no fault with us, nor any man vex or trouble us; let us not thereupon fall asleep, but rather every man summon himself, according to that which is told us here, & consider that we must come before the judgement seat of God. And therefore let us learn to walk in such wise, as he may accept of us when we come there, and as we may not stand in fear of the curse which is uttered here. Not that any of us can perform the Law (as I have declared more fully heretofore:) but that it behoveth us to tend thereunto, and to put our endeavour to it. For although we be not altogether clean before GOD, but contrariwise guilty of many of the faults that are contained here: yet doth not he lay them to our charge, sobeit that we mislike of them, and give not ourselves over to them, ne let the bridle slack. Wherefore let us learn to restrain ourselves, and to be sorry, seeing we be not so perfect as were requisite. But yet therewithal (as I have declared already,) let us strain ourselves to please our Lord God and to obey him: and let us have such a record in our own consciences, as we may freely and with open mouth say; Cursed be he which hath not followed the doctrine of salvation in such sort as it is showed unto us. To make any long discourse of the honour which every man oweth to his father and mother, it is not needful as now, because the law hath been expounded already heretofore. It sufficeth as now [to know] that in this text GOD declareth that all disobedience, as well against fathers and mothers as against all superiors whom he hath set in authority in this world, is intolerable in his sight. For he will not have us to live here disorderly like beasts: but he will have order and government observed among us. And that can not be done, except we stand in awe of such as bear any office for the common government of men. Whosoever then breaketh God's order, let him look to be acursed, accordingly also as Saint Paul telleth us, 
Rom. 13.4.  that in so doing we resist not creatures or men; but we make war against God himself, when we go about to overthrow the superiority which he hath ordained and commended unto us. Mark that for one point.  
Now it is added afterward Cursed shall he be which plucketh up his neighbour's buttelles, [Mere, or Landmarks.] We must always bear in mind that which I have told you already; namely that here under one kind. GOD comprehendeth all. And I expounded therewithal, that if the bounds of men's Lands be not kept certain, no man shall be Master of his own possessions, but all shall go to spoil and havoc. And surely the having of just weights and measures, the maintaining of lawful money, and the keeping of bounds and buttelles unchanged; are things that have been ever privileged. For how might men buy and sell, or use any trade among them; if the coin be not lawful? Again, if weights and measures be falsified; in what taking are we? To what purpose shall justice serve any more? To what end shall all the laws in the world serve? As much is to be said for bounds, buttelles, meres, & landmarks. So then, under this saying God meant to show, that it behoveth us to observe equity and uprightness in dealing one with another. True it is that jews are made for the punishing of such offences; insomuch that if any man do shift or remove his neighbour's buttell, he shall not be discharged by setting it in the right place again, and by making amends for the harm that he hath done; but he shall be openly punished also as for a heinous crime. As much is to be done for the falsifying of weights, and for the having of wrong measures. As touching the counterfeiting of Coin, if a man have used it, it is not enough that he pay back that which he hath wrongfully taken; but he must also die for it; and good reason. For otherwise (as I said) all laws were to be abolished. And it were better for us to be wild beasts, than to live without those means which God hath ordained and nature also hath taught us. But put the case that some man do defraud his neighbour, be it by false measure or by some other wicked practice, and that he seek to advantage himself by an other man's loss, & the magistrate knoweth nothing thereof, by means whereof it scapeth unpunished: yet is it showed us here, that in the end it must needs come to account before the heavenly judge. If a poor man be put from his right, or oppressed by authority, violence, or otherwise, and dare not say a word to it; ne findeth any advocate to tender his case in this world: yet is God his warrant, and those which think themselves greatly benefited by enriching themselves by hook or by crook, shall at length find that it were much better for them to have had but one bit of bread to eat, than to have had neversomuch to glut themselves withal, and in the mean time to abide the curse that is set down here. For God hath no need of man's help. Put the case that all men dealt amiss here, and that all things were confused and out of order: yet shall not this saying fall to the ground, That the man shall be accursed which plucketh up his neighbours buttell, but that God must needs do his office. True it is that he will have them to use the sword, into whose hand he hath put it, and he hath ordained that they should do so▪ and if they be slack and flow in doing it, he will show them that he appointed them not in vain to punish crimes and offences. But yet cannot mortal men prejudice him. When an earthly judge dischargeth not his duty▪ it followeth not that God's power is weakened thereby, or that he is bereft of fit means to execute his office, or that he is idle. For he is not like worldly Princes, which trust to their officers, & are well contented, to play the blind persons, when things go amiss. As for me [say they,] I understand that all things go well, & forasmuch as I have mine officers, my will is that they should behave themselves faithfully as I have commanded them. A Prince thinks it enough for him to have said the word: but God overlooketh them, and controlleth them. And although offenders & transgressers scape the hands of men: yet shall they be punished at his hands in the end. So then, let not our care be, lest we should be spied, or least men should take us tardy in working any deceit; but let us be mindful of this saying, Cursed shall he be which pulleth up his Neighbours Lande-marke. Men perchance see it not a whit; but yet God beholdeth it; and we can no more eschew his eyes, than his hand. Wherefore let us beware of all fraud and false dealing; assuring ourselves that our Lord watcheth over us, yea and that in such wise as he will not suffer the poor to be wound in, nor the simple to be outraged or eaten up, and that those things shall abide unpunished; but that he will show in the end how it is not without cause that he claimeth to himself the title to be the judge of the world.  
Now it is said further, Cursed shall he be, which causeth the blind to stray out of his way or to stumble in his way. Here is yet a cruelty even against nature. For the more necessity a man is in, the more aught other men to pity him & to secure him. There is a poor blind man, men see him ready to take a fall, & they withhold him not from it. They that take pleasure herein, must needs be altogether of a lewd and corrupt disposition, so as there is not one drop of common kindness in them. To be short, they must needs be lovers of all cruelty and mischief. For even the Heathen did greatly abhor that thing; in so much that in some places, such a deed was as grievously punished, as murder. Theft, or such other like things. Howbeit, commonly men made not a law for it. And the reason that was yielded for it, was, that it seemed that every man ought to be sufficiently learned in the behalf of himself; so as it had been a superfluous thing to have said, If a man see a blind man, let him set him in his way. Nevertheless (as I have declared afore) we have to note that God extendeth his matter and doctrine yet further. And in effect his meaning is to say, Cursed shall he be which suffereth his neighbour to go astray, for want of good Counsel. For as a blind man rusheth against things, stumbleth, and goeth astray if he be not led, and guided in his way: so also when we want Counsel and good advice, surely we be in the same plight that blind men are, unless we be succoured. Yea and although a man have eyes, yet if he be in a strange and unknown Country, and go quite and clean from his way, and run wandering here and there, and men let him alone: it is all one as if they had made a blind man to go out of his way, and so did the heathen men themselves construe it. It is not for us to seek excuses and to say, Why so? God speaketh but of blind men only. Yea, but even they which had neither the law nor the Gospel, could well skill to say so, and have showed us our lesson; namely that whosoever showeth not the way to a traveler when he sees him out of his way; is a very monster, and a detestable creature: and so is he also which is niggardly of the light of his candle. I see a poor man whose candle is out, and he cometh to me to light it again. The doing thereof costeth me nothing, and yet I say unto him, ye shall have none of me: and are such folk worthy to live upon the earth? So then let us mark well God's meaning: where he curseth all such as set the blind out of the way, or cause them to stumble. And let us gather that together which I have touched heretofore; which is, that here God doth us to understand, that if any of our neighbours have need of our help, I must help him if I be of ability and have opportunity to do it, specially if it be no cost or charge to me. Nay, though it should be some cost unto us, yet are we bound to help such as are in need and distress: and what ought we then to do, when we shall but open our mouth to do it? In that case we be not ●o disburse any thing, we be not in danger to lose either time or money, as they say; the thing is to be done of free cost. And shall we be so cruel, as to let a poor man sustain harm through our naughtiness? What a dealing were that? Do not such folk deserve to be confounded? But (as I said afore) this place treateth not of punishment to be executed by the earthly judges. God telleth us that although such dealing be borne with, and that it be but laughed at: yet it shall come to account before him. Now sith it is so, let every man look to himself. And first let us beware, that when our neighbours are in any extremity; we also be pitiful moved with compassion to secure them. Therefore look as any man shall have need of our help; let us be priest and ready to reach out our hand and to lend it him. And specially if our Lord grant us the grace to be able to serve our neighbour's turns, without straining of ourselves for the matter, or without cost: let us understand that he doth us great honour. For whosoever relieveth him that is in need, is the minister of GOD. Thus GOD employeth us in his service, and therewithal promiseth us that our labour shall not be lost; and ought not we then to be the more provoked thereunto? Mark this therefore for a special point. that such as are succourless, are here commended unto us by God. And moreover let us know, that if we be bound to guide the blind, lest they should stumble or stray out of the way: we ought to be much more forward and ready to advise a man, when we see he hath need of counsel, and is like to fall into some danger for want of our advise. But yet much more ought the way of salvation to be privileged: in so much that if we see a man overshoot himself, and is going into destruction; we must not disdain to warn him, saying; Wretched creature, whither goest thou? What wilt thou do? Wilt thou needs thus wilfully perish? And specially when he doth it of ignorance: If we then spare our tongues in that behalf, so as they be not used as instruments of salvation to the poor ignorant soul, who would feign be taught: surely such recklessness shall not abide unpunished, nor be forgotten before God. Although neither Law nor justice proceed against it; yet shall this curse be ratified upon it. To be short, let us mark, that our Lord meant by this threat, to induce us to pity and compassion, in succouring all such as have need of us: And specially in employing ourselves when we see poor ignorant persons destitute of counsel, and that we ourselves are of ability to bring them back again into the right way. Thus much concerning that point.  
Now followeth immediately concerning cruelty: Cursed be he that wresteth the right of the stranger, the widow, and the fatherless. True it is that to the uttermost of our power we must maintain every man's right. Nevertheless, our Lord in this place as afore, speaketh of Widows, fatherless, and strangers, because they lie open to a great number of injuries and outrages, and no man sets himself in their defence; nay, few have any care at all of them, because they be not able to make any recompense. Look me upon a Stranger, see how he shall be fleeced, how he shall be vexed, how he shall be wronged, yea and that openly; and yet it shall be winked at. And why? For every man will be friendly to his own neighbour; and as for that man, he is not of the same country, he is not of the same City, he belongeth not unto us. Thus ye see how the poor man shall be left destitute. In like case are Widows and Fatherless Children. For as for the fatherless child, men look not that he should acknowledge what is done for him to day or to morrow. Sometimes he lies in his Cradle, and knows not who does him good and who does him evil, because he hath no discretion: he cannot requite the pleasure that is done unto him: and therefore every man Jetteth him alone. In the same case do widows stand, specially when they be poor, & are of no great countenance to the worldward: for then every man shrinks from them; and so they be left up as it were to the spoil. Now because these things come commonly to pass, God doth purposely take such folk into his protection, saying that if any man do wrest or hinder the right of the stranger, the widow and the fatherless, he willbe revenged thereof: insomuch that although it be not accounted of before the world, but rather the doers of such outrages be well liked of; yet will he call them before him, and show that he had a care of those whom he had taken into his safekeeping. And so under one kind, God meant to show briefly, that if we tread upon such as have no credit, nor mean to defend themselves, nor any stud to lean unto, as in respect of the world, he reserveth to himself the punishing thereof. That is the thing which we have to gather upon this text.  
Now, to wrest or hinder the Right; is nothing else but unjustly & without cause to oppress the feeble and weak, and such as have no body to support and maintain them. Truly that manner of speech is set down in the holy scripture, which is all one with this which we be wont to say, to dash a good case, but yet in general it is as much to say, as, to disappoint a man of his right. Now therefore, when I pill a man, when I rake to myself the things that belong to him, when I strip him out of his substance, when I thrust him out of all that ever he hath, when I overmaster him, and I take more upon me than becometh me: then do I hinder his right. And so we see (as I said afore) that in this text God showeth that he will be the judge of all the outrages which are done to such as have no means to revenge themselves, and are forsaken & forgotten on the behalf of men. But were we well advised, surely we would be more afraid to have God our adversary party, than all the whole world together. And in deed therein we show, that we give small credit to God's word: in so much that if a man be of great kindred & have many friends, if a man be rich or highly favoured of the world: we dare not meddle with him; & although he have molested us, yet will we sweetly swallow it up, & in any wise beware that we provoke him not. Thus will men bear with all such as have wherewith to maintain themselves to the worldward; when in the mean while they that are destitute shallbe peeled & eaten up. Yet notwithstanding God is their defender, and saith, that in oppressing such folk, we make war against him, and therefore that he also must be feign to lift up his arm in the maintenance of those whom he hath taken into his protection. But men care not for that: and do we not thereby bewray our unbelief? For had we a true and lively feeling that God jesteth not here, in telling us that his curse shall light upon those which shall so have misintreated the feeble sort and such as have no maintainers: it is certain that we would quake whensoever we were tempted to do evil to any poor creature that hath no stay, credit or authority in the world. I see this man hath no kinsfolk nor friends; I see no man regardeth him; I see he is undefended: now if I advance myself against him, or if I trouble him; God setteth himself against me, he setteth his mark upon the poor man, and he telleth me that if I meddle with such a person, he will take the case to himself, and I shall have impeached his own majesty. If we did think on this, certain it is, that we should be much more restrained and held back by his fear than we are by all the favours and displeasures of this world whatsoever. Nevertheless, we see the clean contrary, we be very dulheads in this behalf. And therefore let us bethink ourselves to be more watchful than we have been. And sith we dare not attempt any thing against those which are armed with all defence, & have wherewith to uphold themselves in this world▪ let us much less do any outrage or injury to those whom God doth as it were brood under his wings, and of whom he declareth himself to be the protector: and let us also consider well▪ that though the world say not a word to us, but rather allow of us for it, God's vengeance must light upon us double, specially when through such contempt we shall have taken greater liberty to do evil. For it is certain that the cruelty which is committed against poor folk which have no stay to lean unto, is a manifest contempt of GOD, and an utter scorning of him, as who would say he were unable to execute the vengeance which he hath threatened. Now when GOD is so lightly esteemed, think we that he will bear it? Ye see heese first how this kind of outrage is even against nature. For if we were not forepossessed with our wicked affections; surely every of us would confess, that it is much worse to have hurt or devoured a poor weak creature; than to have done harm to a rich man which is well allied and hath rescue and power to revenge himself. All men will grant that. Therefore is it one of the greatest and most outrageous faults that can be among men. Again it is a scorning of GOD; which is a devilish wickedness when we be not moved at this saying of GOD, I have these folk in my hand, I will maintain them, and whosoever advanceth himself against them, must needs have me to be his adversary party. If we make no account of this, as though GOD had never spoken it: is it not a token that we be too heard hearted? And therefore (as I have said already) let us learn to beethinke ourselves better; and to have a better regard of him: and when we be conversant among such folk as are despised to the worldward, without alliance, without friends, without succours: let us beware that we deal after such a sort with them, as it may always run in our minds that they be Gods children, and that the heavenly judge will not forget the wrongs that are done unto them, specially seeing he hath told us here, that those which have been so cruel to the feeble, shall not escape his curse.  
Now Moses addeth further, Cursed be he which lieth with his father's wife, Cursed be he which lieth with a beast, with his own Sister, or with his Mother in law. This place treateth of all the infamous sorts of lechery, yea even of the loathsomest sorts of them; whether it be incest or buggery or such other infections. And it is not without cause that God chooseth out those kinds; for it is to the end that we should be touched with the more fear and terror when we go about any kind of Lechery. God could have said simply in one word, Cursed shall he be which committeth any lechery: and in very deed, that is the mark whereat this text aimeth. Nevertheless he contenteth not himself so, but (as I said) he chooseth the examples which are most outrageous. And why? To the intent we should be touched the more to the quick. For we see how slow we be in hearkening to the things which God telleth us. We have his word; but what for that? It passeth away. We will not stick to say, that it behoveth us to keep ourselves from breaking his Law. But if vices be spoken of but in a word or twain, shall they be esteemed as they ought to be, that is to say, as crimes before God which deserve endless death? We see how every man dispenseth with himself, so as the privy thief maketh no conscience of filching, till of a petty thief, he becometh a robber; and then (to his seeming) all is nothing that he hath done afore, except he become a murderer and a cutter of men's throats. Thus do men proceed in degrees of Thievery: and as much do they also in Lechery. For they make account of it but as of a thing of nothing, until they fall into the greatest extremities. Forasmuch then as we be dulled, so as we be not touched with any such fear as were requisite, when God condemneth sin and would pluck us back from it: therefore it is needful that he should set before us the examples that are most detestable, even such as (spite of our teeth) must needs make the hair to stand on end on our heads when we hear them named; to the intent that no man should beguile himself with fond flattery, but every man be well  that he hold himself under the obedience of God. Hear then we see two things: The one is, that GOD hath condemned all unchastity, and all manner of Lechery: and secondly we see how he hath purposely chosen the things that are most ugly, as Incestes, and uncleanness against kind, as the meddling even with brute beasts. And why is that? To the end that men should have occasion to bethink themselves the better, and not to do as they be commonly wont, which is to hearken and to lay down their ear to it and to say, All this is very true; and yet to make no account of it, but to far as folk amazed, as though a man had knocked them on the head with a beetle. Thus much concerning the first point.  
And we see how God standeth much upon Incestes, when he sayeth, Cursed shall he be which lieth with his mother in law, the wife of his Father, or with the daughter of his father, or of his mother, or with his own daughter in law, and such other degrees. And why? Herein we see how men have in all ages over shot themselves in this behalf. For God could well skill to apply remedies according to men's diseases. Therefore it is not for nought that he standeth so much upon those things. And why? For in as much as he saw that men had need to be held short; and that such kinds of wickedness would have reigned, if he had not set himself stoutly against them, & cast bars in their ways, as if he should have said, stay there, and play not the lose colts; if he had not so provided afore hand, that men might not rush forth into such vices: surely all had gone to confusion. And if this wickedness were in those days; certes we be not exempted from it nowadays. And therefore let us understand, that the more earnestness our Lord hath used here in this behalf; the more doth he warn us to occupy ourselves in the minding of those things, so as we bethink us of them day and night, early and late, to the end we may walk in such chastity and sobriety, as our life may not break-forth into such beastly sins; but as we may be given to God to serve him purely. That (say I) is the thing which we have to gather upon this place. And let us not flatter ourselves: for God knoweth well what is meet for us; or else he would not have spoken here of things that are so shameful, that we may be ashamed even to name them. And what then? Had not God a regard thereunto? Yes that had he: but he knew that the heart of man is a dreadful dungeon, and that we must be restrained as it were by force, or else he should never be able to compass us. Now then, let this provoke us the more to look nearly to ourselves, that we overshoot not ourselves one way nor other, but that we be vigilaunt to dedicate ourselves to the service of God with all pureness, as I said afore.  
And moreover let us understand, that lechery in itself is so loathsome a thing before God, that although men make no great account of the punishing thereof; yet shall we not therefore make the better market, at leastwise when we come before the heavenly throne. For it is no small thing, that god banisheth all whoremongers and lechers out of his kingdom, as is said thereof both in the first Epistle of Saint Paul to the Corinthians, 
1. Cor 6.9. & Heb. 13.4.  (as we have seen not long since,) and also in the Epistle to the Hebrews. That is the thing in effect, which we have to bear in mind: namely that God will not have men to exceed in their fleshly lusts, by companying together like brute beasts; but that every man should live chastened in marriage, and have such regard of honesty in that behalf, as nature be not forgotten by the companying of the son in law with his stepmother, or of the father with his own daughter, or with his daughter in law, or by the marrying of the brother with his own sister, but that those degrees be observed. For without such order, what would come of it? Wherein should we differ from Bulls and Asses? Thus ye see what we have to gather upon the first point, in that our Lord hath here condemned all manner of unchaste dealings, and will not have men to behave themselves as lawless in those cases, but to dedicate themselves unto him, & consider that their bodies are the Temples of the holy Ghost, and members of our Lord jesus Christ; 
1. Cor. 6.15.19.  and therefore that they must repress their wicked affections. Mark that for one point.  
Secondly (as I have noted already) God hath set down such examples here before our eyes, as aught to make us afraid, in that he speaketh of such as against nature do so company with their own mothers, their stepmothers, or their Sisters. He speaketh of them expressly, to the intent that from the one we should come to the other, as we see he doth in all his Law. And this hath been declared more at length heretofore. When he will condemn hatred, he speaketh of murder. And why? If a man tell us that no man ought to hate his brother; we easily grant it to be sin; but yet we make no conscience to do it. But when God sayeth, that he which hateth his brother is a murderer: 
1. john. 3.15  then are we the more abashed and restrained. Likewise in this text, for as much as the skorners do but jest at whoredom; they do also bear themselves in hand, that God ought not to call them to account for it. And this vice is not of this days or of yesterdays breeding: we see it hath been in all ages, as Moses reporteth here. And therefore God nameth the detestablest kinds of lechery, to the intent that thereupon we should conclude thus, that if we live not chastened, we shall fall from one evil to another, until we be fallen into such a bottomless gulf, as shall be horrible to think on. That is the thing which we have to remember upon this text. But we ought to make our benefit of this warning, considering the blockishness that is in us. We think ourselves to be very sharp witted and apt to conceive: and yet we understand not any thing in the doctrine of God; we be so dulheadded, that he is fain to chaw things aforehand to us, or else we would not be moved with them. To be short, we have less wit and reason than young babes have. Let men commend themselves as much as they lift, and let them glory upon opinion that they be very able: yet are they so dull-headed, that we should play the very bruit beasts, if our Lord did not chaw things rudely unto us. And what is the cause thereof? Forsooth that we be forepossessed with our fleshly affections, and none is so deaf as he that will not hear, as they say. Sith we see this, let us bethink ourselves the better, and when men chaw things grossly unto us, let us not think they do us wrong, as some do, who be so nice, that if a man use a rough style to them, Oh, say they, I understood all this by a word or twain, by like I am a little babe. To be short, they be weary if a man bring them not matter of great sharpness: for they fond presume in their own imagination, that even at the first dash they know all that is necessary. But behold, God speaketh here in another style and language. Why doth he so? He seethe there is need. So then let us suffer ourselves to be taught according to our capacity; & seeing we be slowed; if our Lord waken us, let us receive it meekly, and learn to do ourselves good by it. And so ye see what we have to gather upon all these texts.  
Now whereas here is mention made of striking [or smyting] ones neighbour secretly: it is spoken against all hatred and rancour, and serveth for a conclusion. A man might demand here how it comes to pass, that GOD doth here curse those whose offence is in things whereof no mention is made in his Law: for I have told you heretofore, that it is enough for a man to have observed the things that are contained in the ten commandments; and also that the full perfection of our life is set down there. But no mention is made there concerning the blind. And how happeneth it then that God doth here denounce vengeance against the thing ●hat is not forbidden in his Law? Verily herein we see (as it hath been expounded already) that our Lord in his Law requireth all things that concern charity; as, that we should secure one another, and that there should be such a common league among us, as that every man should spend himself in helping his neighbour. Whatsoever is contrary to this, is forbidden and condemned by the law of God. And therefore it is said here now; Cursed shall he be which smiteth his neighbour secretly. Under this saying, our Lord hath comprehended all the misusages that we can offer to our neighbour: insomuch that if we give him but a philip, it is as a kind of murdering before him. And we see how that the man which doth but grind his teeth at his brother, 
Matt. 5.  is condemned to hell fire: & what shall then become of him which shall have lifted up his fist? Surely, even to stir a man's tongue against his neighbour; is a sin worthy of grievous punishment. If we do but grunt in way of scorn or disdain; it is forbidden. How much more than shall we be blamed, if we go about to outrage them any manner of way? Let us mark therefore, that here under one particular, God doth generally comprehend all outrage, violence, and misdemeanours which we can use towards our neighbours. And he sayeth expressly; in secret, or privily, to the intent we should be still put in mind of that which I have told you heretofore; namely that in this behalf, the case standeth not upon the yielding of account unto men. Put the case that we have offended in breaking all the commandments, and yet notwithstanding that no man chalendgeth us for it, but rather that authority itself allow of our doings, and that when we be accused for it, we be acquit of it, or that no man dare complain of the misorders which we have committed: let us put the case it be so: yet doth GOD speak otherwise, saying; that if we have done our neighbour any harm privily, his blood shall cry out against us for vengeance, even when we think ourselves escaped.  
And we see what is said of Abel: although no man gave information against Cain, 
〈…〉 10.  nor any process went out against him; yet did the blood of him that was murdered, speak. God saith not▪ I have hard say; but, the blood of thy brother crieth unto me, against thee. Hear than we see that God threateneth us not with any punishment to be suffered at man's hand: but rather telleth us that we must walk before him and in his presence. And although we fear not any earthly justice; yet we ought not to forbear to bridle ourselves short, for as much as he doth his office, and the vengeance which he hath spoken of here, must needs be executed upon all such as have escaped by favour, or cloaked their crimes, yea or offended so cunningly as no man could come to the knowledge of it. Seeing it is so, let us look that we enter into our own consciences, and that we have God's Law written there, so as we have not an eye to men, as who would say, I have not been blamed or reproved: but rather consider that our GOD watcheth over us, and understand the office of his word to be such as is written in the epistle to the Hebrews: 
 that is to wit, that when it is preached unto us; then all things must come to trial, and it must enter in, even to the secretest thoughts of our heart. Now if God's word have such power: let us assure ourselves that much more it hath the office which is attributed unto it. Wherefore let us be restrained by this means, and when we have served God with our hearts, let our life be so answerable thereunto, that when we shall come before our Lord jesus Christ, we may show that we were truly minded to serve him, and not to please mortal men.  
Now let us fall down before the Majesty of our good God with acknowledgement of our faults, praying him to vouchsafe to give us true repentance of them; and moreover to bear with us until he have rid us quite and clean of all our sins, and of all our spots; and to make us so to profit by the things which we hear, as we may learn more and more to renounce ourselves, and to repress our wicked lusts, until he have clothed us again with the purity of that righteousness whereunto he calleth us. And so let us all say; Almighty GOD heavenly father, etc.   

On Monday the ix. of March, 1556. The CLII Sermon, which is the fourth upon the seven and twentieth Chapter.  
24 Cursed be he which smiteth his neighbour privily: And all the people shall say, Amen.  
25 Cursed be he which taketh gifts to smite the soul of guiltless blood: And all the people shall say, Amen.  
26 Cursed be he which confirmeth not all the words of this law by doing them: And all the people shall say, Amen.  
WE understand by this text, that the thing which hath been said afore is very true; namely that God meant to teach the people of old time, that it was not enough for them to discharge themselves before men, or to scape blame and punishment here: but that they must look up higher, and consider that there is a judgement seat in heaven, before the which we must one day answer and make our account. That is the place whereon we must think, if we will discharge ourselves of our duty. For we may well beguile men in making a fair countenance; and again we may so order our lives, as no man may find any fault in us, as touching our outward deeds: and yet in the mean while, if our hearts be full of wicked lusts, if it grieve us to be held in awe, if we grate our teeth against GOD: what obedience is that? Therefore let us note, that whereas in this text it is said: Cursed shall he be which smiteth his neighbour privily: God condemneth not only the faults that come to knowledge before men; but also the crimes that lie hidden. And therefore if a man have lived in such wise, as he cannot be rebuked of the world, but rather is praised and commended: he must not thereupon fall asleep, but he must examine his heart, and consider well whether there be any lurking hole or back nook there within. For if the thoughts be evil; although men perceive them not; yet will God always do the office of a judge. 
1. joh. 3.20.  And if our own hearts reprove us (as saith saint john:) God seethe much more clearly.  
So then this text serveth well to humble us. And in deed, we ought to remember this other sentence of Saint john where it is said, that whosoever hateth his neighbour privily, 
1. john. 3.15  although he cloak his hatred so as it be not perceived, or rather make a show of love: that man faileth not to be condemned before God. And so ye see in effect what we have to bear in mind. Let us not busy our heads about men's reports. Although a man be well reported of here in this world, yet let him not flatter himself therefore; but let him summon himself before God, and consider whether he be faulty in his heart. Let not men bring hither their own opinions and fancies; for all such things shall be refused, they will serve to no purpose. And therefore let us walk with unfeigned heart before God. For we know he regardeth not the outward appearance, according as it is sade in the first book of Samuel; but he requireth the heart & truth, as is said in the fifth chapter of jeremy. 
1. Sam. 16.7. jer. 5▪ 3.  And look what is said here concerning murders and fightings, the same must we extend to all other crimes. For if God call than to accounted which have done any outrage to their neighbours; although the same be unknown to the world: think we that robberies, and treasons, and frauds, and railings, and slanderings, and such like things shall pass away unspoken of? And therefore let us learn that we cannot by any means eschew the hand of God, nor scape his vengeance, if we foster vices in our hearts, which be not apparent unto men. And that we may the more benefit ourselves by this doctrine, let every of us examine himself a right in his heart, when he cometh to hear the word of God. For it behoveth us to be reproved inwardly, as Saint Paul speaketh thereof in the fourteenth Chapter of the first Epistle to the Corinthians. Every man (I say) must search his own thoughts and affections to the very bottom. 
1. Cor. 14.25  Also it is the peculiar office of God's word to be a sharp sword, and to divide asunder our thoughts from all our affections and likings; 
Hebr 4.12.  and to enter even into the marrow of the bones, and to leave nothing undiscovered. Seeing it is so; let us prevent GOD'S judgement, and not tarry till he curse us, and ban us for the guiltless blood which crieth out against us: but let every of us condemn himself as soon as he hath offended, and let him be sorry in his heart, and beseech GOD of his infinite goodness and mercy, to deliver us from the curse which is denounced against all such as have so misbehaved themselves in secret, and not been convicted thereof before men.  
It followeth; Cursed shall he be which shall have taken gifts to do any wrong to his neighbour, and specially to smite the soul of the innocent blood. For so doth Moses speak word for word. Nevertheless, the word Soul meaneth life. And because the blood is the proper seat of life: therefore is it said the Soul of the Innocent blood. Surely although a man be faulty, yet were it not lawful to buy & sell his life. But I have told you already, that God hath set before us the crimes that are most detestable, to the intent to waken us the better, because we be not sufficiently moved when he speaketh of common faults. For those things slip away, and we bear ourselves in hand, that it is no heard matter to get forgiveness of them. Now for as much as there is so great slackness in men: therefore in this place God hath chosen the offences which even of nature we ought to abhor. For if the life of an innocent person be bought and sold: it is an horrible matter; every man will say, that such wicked conspiracy is not to be suffered. Thus do we now see the meaning of God. But although this thing be sufficiently condemned with full mouth: yet do not men cease to put it too much in ure. And for proof hereof, look upon the practices that are wrought continually to oppress the poor and simple sort. True it is that they shall not always be in danger to have their throats cut: but yet for hurting of them, what in their persons, and what in their goods, men are still guilty of murder before God. And as for the seeking of byways to disappoint the right of the innocent, and the practising of devices against such as seek to live in peace and concord, it is too common a thing: and therefore this law is no more than needeth. True it is (as I have said afore) that at the first push we can wellenough say, that there is no reason why we should continue in so great and so excessive frowardness; every man will say by and by, it is against nature: but yet the common use and custom is clean contrary. And therefore let us mark well the doctrine that is set down here; namely that God cannot abide so great a crime unpunished, as the disappointing of the right, whereby the party that hath not offended should be oppressed against all right and reason. And truly God speaketh here, as well of judges that have been corrupted to oppress a poor man; as of those that have sold themselves or have set themselves to hire to murder, beat, or strike men; as these squaring Ruffians do, which seek to be set a work in beating men or in quarreling with them: all these kinds of offenders hath God utterly condemned in this text. And under one particular he comprehendeth generally all, as I have said afore. And so the thing in effect which we have to gather, is, that Covetousness must not lead us to hurt any man at all. We see now that this doctrine extendeth itself very far. For what is the cause of the committing of so many cousinages, oppressions, outrages, and injuries; but only the seeking of self profit? I would feign pleasure a man that is in authority, because that to my seeming he is able to requite me again: and hereupon I for his sake do fall to oppressing one, and to tormenting another. And afterward that is not enough; unless I use other manner of dealings, so as the matter groweth to be endless & out of all measure. So much the more therefore doth it stand us in hand, to mark well this doctrine where it is said: Cursed shall he be which taketh reward to do men wrong.  
And hereunto answereth that which is said in the fifteenth Psalm: 
Psal. 15.5.  namely, that if we will be God's household folk, and dwell in his Church, we must beware of taking rewards to hurt the guiltless. If God banish all such out of his kingdom, and from the company of the faithful, as have gone about to misbehave themselves, after that fashion, by setting themselves to sale and hire through their covetousness: what remaineth for them but utter cursedness? For when God once disclaimeth us, & acknowledgeth us no longer for any of his: needs must we be accursed. Wherein lieth all our happiness? It is said in the psalm, 
〈◊〉 33.12.  Right happy be those folk whose God is the everlasting. The way then for us to be happy, is to be taken of God into his flock: And if he cast us out; needs must all mischief light upon our heads. Sith it is so, let us learn so much the more to restrain ourselves, and let every of us be contented with that which he hath, and let us not seek to advance ourselves by unlawful means; lest the profit which we have gryped to ourselves, become as Cudgels or rather as stabs with a dagger to the poor, whom we shall have wounded by raking so to ourselves by hook or by crook. Therefore let us learn to have both our hearts and our hands clean from all annoyance and misdealing, if we will be blessed of God, and taken to be of the number of the faithful. Thus ye see in effect what this sentence importeth.  
Now for a conclusion it is said; Cursed shall he be which confirmeth not the words of this law by performing them. Hear we see yet better the thing which hath been declared heretofore: namely that GOD meant to authorize his whole Law in general, without excepting any one point of it, notwithstanding that he have set down but some particular examples thereof. The point then whereunto the solemnity redoundeth which God caused to be made upon Mount ebal, and likewise overaginst it on Mount Garizim; is, that the people should know that this Law is the Rule of all perfection, and that God who is the author thereof is not to be dallied with; but rather that it is to be received with all reverence, yea and that every man ought to protest with his mouth, that it is good reason that GOD should be obeyed; and that all the transgressors of his will should condemn themselves, without making any reply in their own excuse; and willingly acknowledge themselves worthy of death and of all mischief, unless they submitted themselves obediently to the serving of God. For this cause therefore it is said; Cursed shall he be which confirmeth not the words of this Law. He speaketh not here of some one commandment or twain, or of some part of them: but of the whole Law, and of every part and parcel thereof, without any exception. And indeed, we ought to bethink us how Saint james sayeth, 
〈◊〉 2.11.  that he which hath forbidden to steal, hath also forbidden to commit adultery: and that he which hath forbidden Murder, hath also forbidden false-witnessing. We must not then rend God's justice in pieces. After what sort soever we offend, surely we violate GOD'S Law, and despise his majesty. But he will be acknowledged in his Law throughout in all points, and not in part, as I have told you afore. Seeing it is so, let us mark that God hath knit his commandments together, to show us that it is not for man to put them asunder, as we see many do, who will needs indent with GOD to abstain from some one sin, and do bear themselves in hand that they be discharged when they can say, Well, yet have I not offended in all points; Indeed I am blameworthy for such a sin; but as for in all the rest, I have obeyed God. The thief will boast that he is no whoremonger; the murderer will say he is no swearer; the whorehunter will likewise have his excuse, that he overshooteth not himself in other things, as that he is not cruel, or such like. But what? As I said afore, God will not have his law to be canteled after that fashion into pieces and gobbets: it is a righteousness which consisteth of ten commandments knit together in one bond. God therefore must be harkened unto, both in the first word and in the last, and as well in the fourth as in the second. Seeing it is so, let us remember how it is said here, that God will have us to confirm the words, that are contained in his Law: so as it is not enough for a man to have discharged himself of some piece; God will not content himself with that, neither will he take such service for payment: but he will have men to give themselves wholly unto him. And with what condition? Lord, seeing that thy will is contained in thy Law: let our life be conformable thereunto. For it belongeth not to us to part them asunder, we have no such liberty. Also (as I have declared afore,) it is too gross a folly to think that we can bear God in hand that we have a good will to honour him, and in the mean while despise him in one thing or other.  
And it is said here, To confirm the words by performing them. Hear Moses showeth after what sort we accept the doctrine which is delivered us in the name of GOD. It is not in laying our ear to it, or in confessing with our mouth that it is true & rightful: that is not enough. For all is but hypocrisy if our life be repugnant thereunto: And it will fall our according to this saying of Saint Paul, 
Titus. 1.16.  that whereas we confess with our mouths that we believe in GOD; we deny him in our life. Wherefore let us mark well, that the true trial of our faith and obedience, is to have our life answerable thereunto, and to show by our doings, that we have not been taught in vain. That is the thing which we have to mark upon this speech where Moses saith, That we must confirm the words of this Law by performing them; yea verily, by performing them, not by only protesting that they be good and rightful▪ (for that were but a small matter;) but by straining ourselves to serve God, by applying our whole endeavour that way, & by fashioning all our works according to his will. That is the good confirmation: that is the way for us to protest that God is righteous, & that he hath given us a good, sure, and infallible rule, such as we ought to observe. Now we see in effect the contents of this sentence; whereby we must understand, that God hath not enjoined us a pieced obedience; but will have us to receive his law to the uttermost in all points without exception. We see likewise that it is not enough for us to say, that GOD hath not commanded any thing which is not righteous; but that we also must show an accord and consent thereunto in our life, by framing it after all his commandments.  
Moreover it behoveth us now to see in what taking we should be, if this Curse should take place upon us. Certain it is that all men are here denounced accursed. And this curse importeth as much as if it were said, that all are damned, all are lost, all are forlorn. Take the righteousest persons that ever were in the world; and by this sentence they deserve to be cast away. There is neither Abraham, not any of the patriarchs: nor David, nor all the Prophets, that can be exempted from this condemnation. God by his Prophet avoucheth job, 
Ezech. 14.16  Daniel, and Samuel for the righteousest, and for such as were in manner unblamable: & yet must even they also be wrapped in this same curse. And as for David, 
Psal. 143.2.  he confesseth it with his own mouth, saying: Lord, enter not into account with thy Servant, for no man living shall be justified in thy sight. There David speaketh not of the common people only; but he putteth himself also in the number. True it is that in other places he declareth sufficiently, that it was his whole seeking to serve God; and that his desire tended that way: yet notwithstanding he acknowledged that he came far short of discharging himself, or of having such perfection as were requisite. If he yielded himself guilty as well as other men: what shall we do now? But here is a dreadful sentence, and such a one as aught to make the hairs stand stiff upon our heads: Cursed shall he be which performeth not all the words of this law. And who is he that speaketh this? It is God. Then is it such a definitive sentence, as admitteth no appeal from it. For he will have all men to confess it to be so; yea he will have every man to confess it with his own mouth. And what remaineth then for us to do? Where is the hope of salvation? Hereby we see, that if we had but the ten commandments of the law: we should utterly be undone & perish; and that it behoveth us to have recourse to his mercy, which out goeth his justice, 
Lam. 2.13.  as saith S. james. God's goodness then must take place towards us, to deliver us from the confusion wherein all of us should have been, if the said sentence should stand, and that there should be no grace to outgo it. And truly S. Paul in the third to the Galathians proveth by this text, 
Gal. 3.10.  that we cannot become righteous by our works, but that it behoveth us to be made righteous by faith only; that is to say, by the mere grace of God, because we be condemned everyone of us, if God enter into account with us. For why? Cursed shall he be which performeth not all the words of the law. If a man reply, yea, but if a man do perform them, why should he not become righteous thereby? And why should he not be paid his hire at God's hand, according to his deserts? Saint Paul presupposeth that there was never yet any man found, nor any can possibly be found, which performeth all the words of the law, and all that ever God commandeth. Indeed it hath been a common saying, That GOD'S Law is not unpossible. And at this day when the Papists reason against us, they think it an unvincible argument to prove their free-will. Why should GOD have commanded us to love him with all our heart, if we be not able to do it? It were too repugnant, that GOD should exact more of men than they are able to do: nay, [in so doing] he should be unjust and cruel. After that manner do the Papists reason. But Saint Paul on the contrary part sayeth, Cursed shall he be which performeth not all the Commandments. And he presupposeth (as I said afore) that no man performeth them, and that it is unpossible for to find any such man. Whereupon he inferreth his conclusion, Then is all mankind undone, if they enter into examination of works so as men must be punished according to their deservings: GOD must needs cast them off and utterly damn them. And so we have an excellent lesson in this text. For it is as much as if GOD strake down all the Children of Adam with one blow of a beetle, yea and thundered down upon them to fling them into such a dungeon of confusion, as they might perceive that in themselves they are all damned and perished. But we tarry not there. For when God hath once humbled us; he giveth us the fit mean of deliverance from the condemnation, as shall be showed more plainly hereafter. But ear we proceed so far, let us consider how the Papists deceive themselves. They see wellenough that no man performeth the law of God: and although they forge the fantastical arguments which I spoke of; saying that God commandeth not any thing which is not in the power of men to do: yet are they convicted even by their own experience, that all men are sinners; that all men have done amiss, (as the holy scripture also telleth us;) that there is not any man living upon the earth (as Solomon sayeth) which sinneth not; and that all men have need of the grace of God. The Papists then although they well see this; yet do they wrangle still, saying that that is before we be regenerated again by God's spirit. Nevertheless, if they be pressed, they must needs confess in the second place, that even the holiest folk are still unperfect, and that there is some frailty in them. And though they would not confess it, yet doth the holy scripture show it, and every man feels it in himself. Now then, wherefore do the Papists so greatly maintain the righteousness of works, & bear themselves in hand that we deserve well to be recompensed, and that we purchase or earn the kingdom of heaven? How cometh it to pass that they be so brutish and so beastly? It is because they imagine that although we perform not the law: yet nevertheless we fail not to merit or deserve; & this they term a righteousness in part. They say that all men do amiss in deed; that is true: and that in that respect they be faulty before God, and through rigour do well deserve to be condemned: Nevertheless, that when they have the righteousness in part, that is to say, when they do partly obey the law: that doing of theirs is worthy to be accepted, and to be put into the account and reckoning. And that is the thing wherein they glory so much. After that manner then there are deservings in men, though they perform not the whole law. That is for one point.  
Again they have another devilish imagination; which is, that when they have done amiss, they can make amends unto GOD by their own satisfactions, and can ransom themselves, so as they shall go scotfree, at leastwise in their own seeming. They will well confess in one word, we be endangered: but yet doth it not follow that we have no mean to shift it off, and to make GOD to accept in exchange, whatsoever we bring unto him. Heereuppon have they founded all their good devotions as they term them, as Pilgrimages, Masses, and Yeremindes, with all their free will devotions, as their fastings and diverse other things; in so much that even their Shrift is put among their works of satisfaction. Again the prattling of some Pater-nosters, the babbling before a Puppet, the chanting of some Mass, the setting up of some Tapers, and such other things. are all of them such recompenses as GOD can not find any fault at all with them, howbeit, because they see themselves overcharged with those things: they forge a sort of petty inventions, wherewith to play with GOD. And therefore they have devised venial sins; in so much that if a man be tempted to wicked desires, yet he shall not have offended God, until he be willing and perfectly consenting to the performance thereof. If a man be tempted in himself, if a man be moved to do evil; all this is no deadly sin, say the Papists; it is but venial sin, and one sprinkle of holy water is enough to wash it clean away. But contrariwise, we know how it is said; 
〈…〉 12.  O Israel, what is it that thy GOD requireth of thee; but that thou shouldest love him with all thy heart? Hear ye see how the righteousness of the Law is, that a man love GOD with all his heart. But he that hath offended is accursed. And all of us offend; and are not all of us then in danger of death? There is not that man upon whom GOD pronounceth not this curse. Now when men have thought evil, so as they have been provoked to do naughtily: it is no sin (say the Papists,) they be righteous still for all that. See how the Papists do fully mock God, in that they think that by some fond ceremony, or by a Meaculpa, they be discharged of their sins, & make account of them as of a thing of nothing. These are the startingholes which they have to mock God withal as a young babe; and that is a dreadful thing. But yet is it put in ure in all their schools. Nevertheless, we must not go to work after that fashion; but we must rather bethink us how the Apostle sayeth, 
Heb. 10.31.  That it is a dreadful thing to fall into the hands of the living God. Therefore we must not in this case break the bonds and yoke which he hath laid upon our necks: we must not play the wild beasts: we must not think to beguile him by some fair show in making countenance to serve him, having in the mean while no good will to serve him indeed. For in the end he will show that his vengeance shall light upon all such as have lived like hypocrites and double hearted dissemblers before him. What is to be done then? We must frankly refuse this gloze of righteousness in part, which the Papists have forged: for it is a device of Satan's, and even they themselves will well confess, that we cannot merit by any inward worthiness which is in our works. They say that all the worthiness of our works cometh only of this, that God is acquainted with us; insomuch that when men have done all that is possible, yet will there ever be some fault to be found in their works, when they come before GOD. Not that all Papists are of that mind, there is not past one of a thousand that thinketh so: but there is yet a far finer and subtler doctrine of Popery; which is, that works are not worthy of themselves, but because of the promise of the Law. But what manner a one is this promise? Let us come to that point. Behold, GOD offereth himself to all men, and sayeth that whosoever performeth the Law shall be blessed; and contrariwise that they shall be cursed which step away from it. Thus ye see that the perfect righteousness is the performing of the law. But as I have told you already, no man performeth it; and therefore God is quit of his promise towards us. Seeing that we on our side fail in our condition; he for his part oweth us nothing. After the same manner also speaketh S. Paul thereof, 
Rom. 4.14.  saying; If righteousness depend upon the works of the law, then is the promise to no purpose. Saint Paul in that place toucheth the matter to the quick. For why? Who performeth the Law of God, that he can say, I have attained unto perfect righteousness in my works? There is no such man to be found. Then is there no more certainty in the promises saith he: & so consequently we be all damned, if we will needs ground ourselves upon our works. After that manner speaketh he thereof, as well to the Romans as to the Galathians. 
Rom. 4. Gal. 3.  And so let us mark, that God denounceth us to be all condemned by this sentence, where he saith, Cursed shall he be which performeth not all the things that are contained in the book of my Law. As for the pelting trash which the Papists call satisfactions, they be but mockeries. For GOD will be served with obedience. Moreover the releasing of our sins is free beestowed, as the holy Scripture showeth. And as for all the Satisfactions (as they term them) which men have forge; they serve to no purpose, neither doth GOD accept any of them. When we fall to breeding of our own likings in our own brains, he refuseth everywhit of it. Therefore let us hold us to the grace of our Lord jesus Christ, knowing that we be washed and cleansed by his blood: and it is the only remedy that GOD setteth forth unto us.  
Thus have we two things to mark: the one is, that if we should be judged by the Law of God, there needed no more but this foresaid sentence to damn us all, yea even the holiest Saints that ever were in the world. For no man hath satisfied GOD'S Law; and therefore are we all condemned. For if the holy fathers which had an Angelical holiness in this world, were notwithstanding faulty before GOD: what shall become of us? Let us now make comparison between us and them. How far off are we from the holiness of Abraham, the pureness of David, the soundness of job, and the perfectness of Daniel? When these may be condemned, what shall we be? And therefore let us learn to shrink in our horns, and let every of us keep his mouth shut, 
Rom. 3.19.  as sayeth Saint Paul when he bringeth us to the righteousness of faith, and to the mercy of God. The thing then which we have to bear in mind is that God hath bereft us of all righteousness, to the intent to rid us of all presumption & pride, and that we should no more pretend to come to account with him, to bind him unto us, but that we should willingly condemn ourselves. Let that serve for one point. Now hereupon we have to consider the remedy which God hath left: which is that yet nevertheless we be righteous by means of our Lord jesus Christ. For he hath delivered us from the curse which was due unto us: and for that cause was he hanged upon tree, 
Gal. 3.13.  as saith S. Paul. We have seen heretofore in the one and twentieth chapter, that as many as were hanged upon tree were all accursed. Now when GOD made that Law, knew he not what he had ordained afore concerning his own only son, who was to be hanged on tree? Surely it was an unchangeable decree, made even before the creation of the world. Seeing it is so; we be redeemed from the curse by our Lord jesus Christ; and we must now match this sentence with the other which we have seen in the one and twentyth Chapter. Whereas it is said here, Cursed shall he be which performeth not all these sayings: ye see well that for want of performing them, we be confounded and of right as good as damned. But yet heerewithall, we must also embrace our Lord jesus Christ, who was cursed for our sakes. And if that this Curse be not in vain, then must we now be needs set free. What a thing were it, that the son of GOD should be cursed without cause; and yet no fruit redound thereof to us? That he which is the fountain of all blessedness, should be accursed; and yet we not know wherefore, but that it should be unprofitable? Now then seeing that the curse which jefus Christ suffered in his own person, is not vain and to no purpose: let us know that by the same mean we be delivered before GOD. And so ye see how we ought to make those two texts to agree.  
Furthermore we know also that he became subject to the Law, 
Gal. 4.4.  to the intent to perform all manner of obedience to the full, as it were in our person. And the righteousness which he hath gotten in himself, is at this day allowed unto us, as if every of us had discharged ourselves towards God. The way then for us to be delivered from our cursedness, is ●his: After we have been ashamed and as it were plunged in despair; we may take heart again to us to be assured of our salvation, and offer ourselves before the Majesty of our God, with assured trust that he will accept us for his children, and also like well of us: and moreover that seeing our Lord jesus Christ hath fulfilled the Law, and not failed in any one point or jot thereof: now we be clothed again with his righteousness, and the same is allowed unto us as our own. And therefore let us go boldly before God, and call upon him as our father: yea verily, so we put not our pureness in our own works, nor imagine that GOD oweth us any thing, nor pretend to bring any desert or merit of our own: but that being utterly empty, we call upon GOD to vouchsafe, not only to fill up that which wanteth in ourselves in part, by the means of our Lord jesus Christ: but to give us the righteousness whereof we be utterly destitute and unpurveyed. And let us mark further, that when we be once so received into favour; then shall our works also be accepted. The way then for us to serve God to his liking, is that being justified by faith, that is to say, that having obtained forgiveness of our sins, yea and having obtained it because that daily yea and all the time of our life we have need thereof: and also having recourse to GOD'S atonement with us of his own free goodness by means of the death, passion, and sacrifice of our Lord jesus Christ offered up unto him: we having so done, be then also desirous to serve God; for than shall we do well, and then will he accept the service which we yield unto him; whereas without that, we can have no faith in jesus Christ. But when we endeavour to serve GOD; although there be somewhat amiss, and our affections turn us now one way now another: yet doth not our God cease to allow our life. And why? Because our sins are not imputed unto us. True it is that in very rigour, this saying, (Cursed shall he be which performeth not all these words,) will stand in force: but behold, jesus Christ is our borrow, and payeth for us out of hand, delivering us from our cursedness, and making satisfaction to God his father. For we know that his death & passion are accepted for the price and ransom of our salvation, that by that means we should be reconciled unto God. Ye see then how that on the one side it behoveth us to feel our own cursedness, that we may be afraid of God's judgements: and that on the other side we must take courage, not doubting but that seeing our Lord jesus Christ answereth for us, we shallbe received for his sake, and God will accept us together with our works, notwithstanding that they be not so exquisite as they should be, but have some blots and blemishes in them, so as they deserve to be condemned & utterly rejected. To be short, the faithful being justified by the grace of God, have therewithal this benefit and privilege, that God accepteth their works, and chargeth them not with this curse which they have deserved. After that manner than ought we to put this text in practice.  
But I have told you that on the one side we must mourn and be afraid at the sight of our cursedness before God: and that on the other side we must trust in the grace which jesus Christ offereth us. For if we should soothe ourselves because God forgiveth us our sins; what a dealing were that? We should still enter into the said parting of stakes which men ween to make, when they think to discharge themselves towards God in part. Now then, it behoveth us to be sorry for all our sins: and if we perceive any vice in us, we must not suffer it to reign. True it is that we come short, I say not in some one part only, but in all. There is not any one point of the law, wherein we fail not. As for him that thinks himself clear from covetousness, and to be a despiser of worldly goods: surely he hath yet some other affection in his heart, which holdeth him back in the world. He that is chaste and honest of his body, hath yet some vanities that will carry him away. He that fostreth not any hatred or rancour in his heart, is not so utterly clear from all wicked affection, that he liveth so perfectly as he ought to do. To be short, we shallbe found guilty, not in one or two points only, [but in all:] so as there is not any part or piece of the law, wherein God might not condemn us. And therefore (as I said) seeing we perceive such unperfectness in us, we must not stand in our own conceits, but mourn before God: and having mourned, we must endeavour to give ourselves over unto him, praying him to increase in us the power and grace of his holy spirit, that we may so manfully fight against our sins, as we may subdue them, overcome them, and get the upper hand of them, to triumph over them once when we be quite and clean rid of them. Thus ye see how we ought to proceed in that behalf.  
And this aught to make the faithful to rejoice, that although they perceive their own imperfections, yet must they not therefore cease to embrace God's promises with gladness, assuring themselves that they shall not be disappointed of them. And why? Because they have the enjoying of all good things in our Lord jesus Christ, by whom and by whose means the curse that was due to them is done away. Ye see then how that on the one side it behoveth the faithful to be utterly cast down: and again that on the other side they be lifted up again in our Lord jesus Christ, forasmuch as they know that look what they have not in themselves, they shall find it, if they seek it there, whither God sendeth them. And therefore let us not beguile ourselves any more with the fancies of Satan which reign in the Popedom, of being desirous to offer our own merits unto God, and to indent with him as though we had performed his law: assuring ourselves that on our part, all the covenants which are made in the law, are utterly vain; and that all the promises which import any condition of well doing & of holy conversation, should be unavailable towards us, and never come to effect; unless we resorted to this free promise, Whosoever believeth that jesus Christ died for our sins, and that God by his power hath raised him again to make us righteous, believing the same in his heart and confessing it with his mouth; shall be saved. And thereunto also doth S. Paul bring us back in the tenth Chapter to the Romans, 
Rom. 10.9.  which is the very exposition that will give us the understanding of this place. The righteousness of the law showeth us that we be all accursed, & that there is not any manner of way to save us, so long as we stay there. What are we to do then, that we may have access unto God? Let us with our hearts believe unto righteousness, and with our mouths confess unto salvation▪ that we put our whole trust in him which hath acquitted us towards God his father; and let us embrace the righteous obedience which he hath yielded unto God, and likewise his sustaining of the curse which was due unto us, to the intent to set us free from it.  
Now let us fall down before the majesty of our good GOD with acknowledgement of our sins, praying him to make us feel them better than we have done, that we may be more & more touched with the true repentance which mortifieth all our fleshly affections: and to draw us from the delights of this world, and to lift us up into a true desire of giving ourselves wholly to his law, so as we may daily profit thereby, knowing that the true perfection of all faithful folk, is to know how far they be off from perfection; to the end that all mouths may be stopped, and none acknowledged for righteous but only God; and that when Christ's righteousness once shineth upon us, we shall not be bereft thereof, assuring ourselves that therein lieth all our perfection. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

On Tuesday the x. of March, 1556. The CLiij. Sermon, which is the first upon the eight and twentieth Chapter.  
IF thou obey the voice of the Lord thy God, in keeping and doing all his commandments which I command thee this day, then will the Lord thy God make thee head over all the nations of the earth.  
2 And all these blessings shall come upon thee, and enclose thee round about, if thou obey the voice of the Lord thy God.  
WE have seen heretofore, how God hath covenanted with his people, of purpose to bind them: that every one should know his duty, and be the better disposed to do the same. Now he speaketh as a judge having all authority. It skills not whether folk do plead guilty or no, when they have done amiss: for God giveth here his determinate sentence, though they consent not thereunto. Neither doth the case concern altogether the condemning of those that offend the law; but he beginneth with another matter, to wit, with right amiable promises: thereby to allure and to win men's hearts unto him. Thus therefore doth he say: If ye harken unto my voice to obey my commandments, and be careful to keep them: you shallbe blessed all manner of ways, and ye shall be environed through my favour, with all manner of welfare and prosperity. I have already told you, that GOD showeth great goodness towards men, when he goeth about by such means to win them: for it were sufficient for him to to say, This is your duty: and all creatures should tremble at his speaking. Therefore when he addeth any promises, he forbeareth part of his right, and therein humbleth himself, that we should be the more inclined and better disposed to serve him. If we had done all that we can, yea and more than we are able: is GOD bound to recompense us? Surely no. We must always resort to that which our Lord jesus allegeth in Saint Luke, 
Luke. 17.7.  namely: That if a man have a bond servant, and he send him to labour in the field all the day long, when the servant cometh home at night; will he say: Well, now must I do my turn; thou shalt sit down at the Table, and I will prepare thy supper, and give thee thy meat and drink, because thou hast laboured for me, and my course is now come to serve thee? Will the Master say so? No truly. But when the servant is come home, the Master will say unto him, Cover the table, dress my supper, and give me drink. Even so saith jesus Christ, When you have done all that is possible for you to do: think not in yourselves, that God my father oweth you aught at all, or that he is beholden unto you: but proceed on still, and acknowledge, that all that ever ye can do is but duty towards him. And indeed seeing that God hath made us, what is he that can do too much for the service of him? We see than that God might say plainly: Thus it it pleaseth me, & this is my will, follow you that way. And therefore whereas he telleth us that we shallbe blessed & not lose our labour, but have reward for our serving of him: It is not to be doubted, but that in so doing, he forbeareth some part of his right. In the mean while, we may see that he playeth the good and kind hearted Father to win his Children. For although a father woteth well that his children are bound to obey him to the uttermost; and that he for his part, is not any way bound to them: yet will he not refuse to say: Lo, I love you, and I desire but your own welfare: do but so as I may have liking of you, and I will not forsake you. A father will be liberal of promise, saying: Go to, ye know that all that ever I have is for you: for whom else do I travail? And to what other end? And if I see you take good ways, I will use you accordingly. Thus doth the father that humbleth himself in his authority. And wherefore? Because he would that his children should serve him of free good will, rather than be compelled thereunto by rigorous extremity. Let us mark therefore, that all the promises contained in holy Scripture, be as it were so many testimonies of the fatherly love of our GOD; showing himself to have a care of our health and welfare, in that he vouchsafeth thus to apply and fashion himself unto us. By means whereof the Law of GOD becometh the more amiable unto us; for as much as we see that in keeping of the same we be not disappointed of a good reward, yea far greater than we can wish. For under this word Blessing, is comprehended all manner of prosperity.  
Moreover when God doth make us to prosper in this world: it is for none other purpose, but to give us a taste of his love towards us. Howbeit, this is not the chief point whereupon he would have us to stay: but he leadeth us ever further: Insomuch that when we feel his goodness in this present life, and that he hath care of us, & that he reacheth forth his hand to provide for us all things that are necessary: we ought thereupon to conclude much more strongly, that when he hath taken us out of this present world, he will then power upon us the Riches of his goodness, in other manner of sort than we be now able to comprehend. Indeed we have in this life some small show thereof, but the abundant accomplishment of the same shall be in the kingdom of heaven. Thus ye see what we have to consider, in that our GOD delivereth forth his promises to train us the better to serve him of free good will.  
neverthelatter, howsoever the world go, let us mark, that all the promises which God maketh us upon condition, stand us in no steed (as it was told you yesterday) if we stay there. For why? Truly, God is faithful: and his speaking is not to deceive us: but yet let us look to ourselves. What is he that so dischargeth him of his duty, that he may hope to be blessed of God? It is not said: You shall be blessed in keeping part of my law: but it is said in the text: If you hear my voice, and be diligent in keeping all my commandments, and fulfil them all: then I will bless you. Now that men endeavour themselves in all that is possible to keep the law of God, I speak not of their own power or natural motion. For so far off are they which be not regenerate by the holy Ghost, from attaining to serve God, that they can no skill so much as to conceive a good thought. What is the inclination of man, but a striving against God, and all his righteousness? So long as men follow the leading of their own spirit, 
〈…〉 .3. 〈◊〉. 1.5.  they do nothing else but fight against God, as utter rebels to his whole wil To be short, 
〈…〉 .3.5.  we be not apt (as Saint Paul sayeth) so much as to think to do well. To think is a very small thing: and yet Saint Paul cutteth us off from that power, and showeth that we be so corrupted and frowardly bend, that in all things we draw contrary to that which God commandeth us. Insomuch that even when God hath reform us by his holy spirit, and changed our malice and rebellion, whereunto we be wholly inclined: yet can it not be said that we proc●ede to the obeying of him in all perfection: for there is always some infirmity to let us: so that in steed of running we do but halt, and trail our legs after us: in steed of going right forward, we ●eele from one side to an other: and it happeneth often to us, to trip and to stumble, as every man may well find in himself. How then can we hope to be blessed of our GOD, being so far wide from keeping of his law? That is the cause why I said, that all the promises which be upon condition are utterly unavailable, and shall never come to their effect, if God should rest upon that point. In deed this matter was expounded yesterday, and this place was expressly alleged by Saint Paul, where it is said, that if salvation come by works, 
Rom. 4.14.  and the inheritance proceed of the law: then shall there be no performance of the promises. For we do fail on our part, and therefore the covenant is void, that God hath made with us: yet may it not hereby be concluded that God mocketh us, in setting down these promises: as the Papists do at the first dash, starting out of their bounds, and playing the mad men. For when it is said, that all the promises contained in wholly scriptures, be not effectual, otherwise than by mean of the forgiveness of our sins through the free goodness of God, and that we are justified by faith only: What (say they?) Seeing it is said, I will bless you, so you serve me and honour me▪ it seemeth that God useth but hypocrisy, and maketh a dalliance with men. To what purpose (saith he so?) Thus do the Papists accuse GOD of falsehood, and blaspheme him, if they be not able to deserve the promises which he hath made them. For otherwise [they think] it is but a mockery, to make men believe that he would bless them. But let us beware of such madness, and let us rather understand to what end God hath given his promises unto men: and we shall see that it is not in vain. I said heretofore, that God hath showed his great goodness, in humbling himself so lovingly unto us. We pertain wholly to him, we are altogether his, and yet would he not simply command; but command with promises, and gentleness to win us. If a man do hereupon reply and say, What doth it profit us? Truly it profiteth us nothing at all▪ if we stay there: but we must go further. When we hear the promises that God hath offered unto us, & see that all his seeking is to win us through love, and that he meaneth not to enforce us through necessity, it condemneth us of unthankfulness, if we bend not ourselves wholly towards him. But we cannot do it. Wherefore? Are we then excused? No. For it is our own naughtiness that doth let us. 
james. 1.14.  Every man shal● condemn himself, saith Saint james, because there is nothing that provoketh us to evil, but the concupiscence of our own flesh. Seeing then that the fault is in us, we must make no more allegations, and here ye see we be confounded before God. Thus then have we cause to be twice the more lowly. First of all, for that we be so lewd, that God's goodness moveth us not to come near him, and to put ourselves under his leading: And secondly for that we search not out the bottom of the sin that is in us, after this manner: Alas, seeing I have every day so in numerable thoughts, so many desires and motions, such store of affections, which serve altogether to turn me away from that good whereunto God doth call me: by reason whereof I cease not to offend God in all things, so as nothing can be drawn from me, but utter evil, all offence, and all iniquity: alas in what taking am I? Men, when they see this, must needs feel themselves double confounded. And when they have well examined themselves, [they must needs be driven to think thus,] Well, God hath laid before me all the means that I can wish, for to attain salvation, if I were not altogether corrupt and perverse. And now cannot I plead ignorance, seeing that the law is given unto me, and the way showed me, how I ought to govern me and how to lead my life. And to the end that I should be the more willing thereunto; my God traineth me to it by gentleness, promising that I shallbe rewarded for serving him. Is it so? What is then to be done? I must not in this case make any further protestation, nor stand pleading any more against GOD: for I am too much too blame already. Now when men find themselves thus condemned, then are they forced to seek their salvation out of themselves, and to resort to this second remedy; Alas Lord, if the case were so that I should obtain salvation by serving of thee, thou hast given me thy law, and also joined thereunto thy promises; howbeit these things avail me nothing: I must therefore forsake myself, acknowledging that I am quite shut out of all hope of life, unless I find some other better help. See here I say, how we be led to our Lord jesus Christ, and made to embrace the grace which is offered unto us in him that by obtaining forgiveness of our sins, we may be sure to be blessed of God. When we have once gotten that favour, that God is at one with us by means of our Lord jesus Christ; then doth he accept our unperfect works, as though we had accomplished all the law. Although the good which the faithful do, be not worthy to be received of God: yet doth he accept it in good worth. And wherefore? For he of his own goodness wipeth away all the faults that are in them. So then, when we labour to do well, notwithstanding that it lieth not in our power to attain to perfection, because of the overmuch frailty of our nature: yet will God receive our service as acceptable, as though he had nothing to say against it: and so are we made partakers of the blessings that are here mentioned. As how? We have not fulfilled all: It is true: but yet God passeth it in his accounts, as if all were performed, forsomuch as we be made clean by the blood of jesus Christ. And like as we be cleansed, so be our works also, and when they come before God, he accepteth them, as though they were thoroughly good, righteous and perfect. Here therefore we perceive that the promises be not given in vain, but that they have their effect in the faithful: not at the first dash, but when we come thereunto by degrees, and circumstances, for than we shall feel the effect and force of them. As concerning the misbelievers, the promises stand them in no stead; but to make them the more unexcusable before God in the last day. For what shall they be able to plead, seeing that God hath so familiarly offered himself unto them, requiring nothing but to have the fruition of their whole life: that they might obey him: and yet they continue hardhearted? See ye not how they be double confounded? And therefore the promises and threatenings of the law, be always good and righteous, neither shall they be unprofitable, if a man can skill to take them as it were meet they should. But this shallbe better perceived by the discourse which I shall make thereof particularly. Now let us proceed to expound the words that Moses doth use. If thou wilt bear● the voice of the Lord thy God, and be careful to fulfil all the commandments which I command thee this day: all these blessings shall come upon the● and compass thee round about. As touching the first point, Moses showeth that which we saw before, namely, that the beginning to live well, is to hearken unto God. For men must not have the rule over themselves, saying, I will govern myself after mine own liking: we must not take such liberty: For he that taketh too much upon himself, shall at the last be rejected of GOD, for not yielding him this obedience, which is the foundation whereon we ought to build. Let us mark therefore, that all they which follow their own foolish devotions (as they call them,) are misliked of God. For this text of the Prophet Esay must take place. Who hath required these things at your hands? 
Esa. 1.1  Let us acknowledge therefore, that it is an inestimable benefit when God showeth us his will, and that the state of the Papists is accursed. For when they intent to do well, they know not which way to turn them, but every one followeth his own fancy with, I hope it willbe well, for my meaning is good: and again common custom alloweth it, and our holy mother the Church doth command it: but in the mean while the law of God remaineth forgotten. Whereby we may learn that there is nothing but confusion in the life of man, in which is nought else but a mingling without order, until they be taught of God, as we shall see hereafter. This is the way, walk in it. It is said that we must be careful. This word was set down once afore by Moses, 
Deut. 30. 1●  and not without cause is it here again repeated. For we be warned by it, that unless men be very heedeful in obeying God, and enforce themselves thereunto, and set their whole study thereon in good earnest, they shall never attain to keep the law. And we ourselves see what weakness there is in us, yea even albeit that God do govern us, and although we be reform by his holy Spirit. For as for the unfaithful, they be so carried away and so furious in their wilful stubborness, that a man would think they should run mad against God. Yea and although that we be governed by the holy Ghost; yet are we so frail as is pity to see. God requireth a great perfection, when he willeth us to love him with all our heart, to eschew all the vanities of this world, and all our fleshly lusts; and (to be short,) to forsake ourselves, and to be altogether changed. This is a matter over high and difficult. Now let us consider what Satan doth devise and practise to turn us away from the service of God: how many sorts of temptations be there? They be infinite. Again, how sore are the assaults that Satan prepareth against us? When we have considered of all this; we may well conclude, that it is not without cause, that God saith, that we must be careful, that every one of us must strengthen himself, and gather all our forces together; and not think to set forth negligently to the service of our God. For when we suppose to march one step forward, we shall go an hundred backward, if we be not very stout and courageous, holding ourselves in awe and restraining ourselves, & gathering our wits to us in such sort, as we bend our minds wholly thereunto, and even as ye would say) labour for breath in traveling about it.  
And moreover seeing we be for laid with ambushes on every side, and should be soon surprised so as we should fall into the snares of Satan ere we were aware: let us take heed and be watchful. That is the thing whereof we be warned. And would God we could well carry away this lesson. For then, whereas we now apply all our power, and all our endeavours to things not only frivolous, but altogether hurtful, tending to none other end but to deceive us to our destruction: every of us would be vigilant to walk in the obedience of GOD, and to give himself wholly thereunto. And seeing that we be warned thereof, there is no excuse. Will we then obey our God, and show that our affection is so bend without dissembling? Let every one of us incline to that which is given him in commandment: namely to be careful, vigilant and attentive.  
Now he addeth: To keep all the commandments which I set before thee this day, or which I ordain for thee. Although Moses be the speaker hereof: yet taketh he the authority and power to command, and to subdue men not to anything of his own forging, as who should say, it ought therefore to be received without gainsaying: but to God, because GOD speaketh by his mouth, and for that he himself doth faithfully deliver the doctrine that was to him committed. Therefore speaketh he in such a high style, insomuch as he saith, that they should keep his ordinances. It lieth not in the power of a mortal man to bind folk's consciences. And yet is that the thing which wholly corrupted the Church; in that men have usurped the office of God in making laws and statutes, for spiritual government of men's souls. And that is a point of high treason to Godward. For the creature usurpeth to himself the thing which appertaineth to GOD only, whom the Prophet Esay termeth the lawgiver, 
〈◊〉 3.22.  and in likewise Saint james, 
〈◊〉. 12.  to the end that we should learn to harken unto him, and wholly to depend upon his word. Let us mark well then, that it is not lawful for men to enjoin laws unto men's souls. But whereas Moses saith, I ordain unto thee, he presupposeth that he preferred not any thing of his own, ne forged any law of his own brain, or added any thing to that which God had committed unto him: but forasmuch as he did his office faithfully, he might well say, I ordain for thee. As when we set forth the pure word of God, the same very word is a sovereign commandment. Now it is not meant hereby, that we should usurp any dominion or sovereignty over men's souls. But that in doing service to GOD, we may command in his name and in his person. Thus we see here what the meaning of Moses was. And in deed, doth it lie in us to promise men life everlasting▪ or to denounce unto them the vengeance of God? And yet we do it nevertheless. Yea verily, howbeit no furtherfoorth than the word of God is put into our mouth, and that we have the testimony of him, being his witness bearers and his heralds: his witnesses (I mean) to assure the faithful of the grace and salvation which is promised unto them; and his heralds to pronounce and to publish his sentence against all the unbelieving sort and rebels. Therefore to be short, God meant to show forth the majesty of his word, when he appointed Moses to speak in that manner. And it was to the end that we should receive the word of God with so much the more lowliness and reverence, when it is preached unto us: not respecting the person, as who would say, he is but a man that speaketh, he is like unto us, and as we ●re, so is he: but as though we thought thus with ourselves, It is God that speaketh by the mouth of this man: therefore let us tremble at his presence, let us stoop, and receive that which he saith: and seeing he calleth us before him, let it serve to bring us to such obedience, that we may do him homage: thereby to show that we embrace that which proceedeth from his majesty. This is the sum of that which we have to keep in memory touching this text.  
Now here might a question be moved, why it is said: When you have kept all my commandements: For it is impossible for us to fulfil the law, so long as we stand clothed with this mortal flesh. As I said afore, we shall ever be full of vices and imperfections. It seemeth then, that it is to no purpose for God to require such a fulfilling of the law, seeing it is impossible. But here we must remember what hath been spoken of afore: To wit, that God in his law respecteth not our might, power, or ability, but our duty, & after what manner our life ought to be governed. And the same aught to suffice us, inasmuch as we say that a man shall never attain to the perfect obedience of God, but that we be ever far from the end of our way: the cause whereof, is our corrupt nature, being so infected through original sin, that when we think on God, we be troubled with many evil fancies: & when we have any good motion, we are by & by plucked back from it, & we need not any other thing to draw us to the clean contrary. But now by the way, doth the impossibility of doing it, discharge us of our service which we be bound to do unto God? No. For the evil cometh of ourselves. It is no marvel then, that God in his law should have no regard to man's ability or unability, but rather to the duty which we own him, or that he should require the right that belongeth unto him: for who is he that can deny it him? He must not change his nature. If we be froward, what hath he to do to meddle with our steines & filthiness? But he setteth forth such a righteousness, as we are not able to reply against. And in his law he setteth not down such a righteousness as is in himself, he hath not respect to his own righteousness, but unto the righteousness that ought to be in his creatures, namely, such as is in his Angels. If we had continued in our integrity, and not been perverted and corrupted through sin, than should we have been able to have discharged all that God requireth of us in his law. That is certain. Now than we see how it is not without cause that God will have us to keep his whole law. And yet we be not able to perform it. It is true: but the default proceedeth of the sin which dwelleth in us, as I have showed heretofore.  
Now herewithal we have to mark, that seeing God promiseth nothing, but unto them that have obeyed all the law, it were too doltish folly to suppose that we can merit or deserve by doing this thing or that thing: we must first of all have kept all the law, which is impossible. And whereas the Papists prate of their merits, enabling themselves to purchase the kingdom of heaven; they think that when they have done any good to their own seeming, God is bound to them, Oh (say they) I have been devoutly at Mass. It is certain that they provoke the wrath of God by so doing: for we know that it is a devilish abomination. Again, I have served such a Saint my Patron (say they,) I have builded such a Chapel: and they bear themselves in hand that in so doing they earn heaven. Truly all these things are but a spiting of God: they be devilish superstitions, whereby the service of God is quite defaced. But put the case that the Papists did well in their dallying so with such pelting stuff: were God ever the more bound unto them for it? It would behove them to consider first before what notary that evidence did pass. For it is not for us to bridle him, or to tie him to the stake, or to subdue him to our fantasies. It must proceed of his own good wil Now then▪ what saith he? When you shall have kept all my commandments, them shall these blessings come upon you. Let every of us look how he hath kept the commandments of God. Let the Papists brag as much as they list, can they say that they have accomplished the hundredth part of them? If they have kept one of God's commandments, they have offended him in a hundred sins for it: & if there be but one fault committed, though it be never so little a one, they be faulty in all, according as S. james saith: he that faileth in any one only point, 
james. 2.10.  is a breaker of the whole law. Seeing then that they be offenders, they are deprived & banished from all the blessings that God hath set forth, yea even that concern but this present transitory life: much less therefore are they able to win the kingdom of heaven (as they imagine) being not able to deserve one morsel of bread to put into their mouth. Thus are they shut out of al. And why? For God hath not promised any thing but unto them that keep all his whole law. How shall we do then? We must hear God speak after an other fashion: to wit: we must hearken unto him speaking of the free promises which he offereth unto us in our Lord jesus Christ. God in the holy scripture useth a double speech: And when I speak of double speech, I mean not that he do●bleth on his part, or that he is contrary to himself, or the one saying of his is repugnant to an other: for God keepeth always at one stay, and (as I have said afore) he changeth not: all the speeches that proceed from him do very well agree together, without any contradiction. Neuertheles●, as touching his law, there he hath spoken as a judge & not as a father. In his law he speaketh as a judge, saying: He that liveth as he ought, shall not be deceived, he shall not lose his labour: for when you have done me service, I will cause you to prosper. After such manner doth God speak in the person of a judge. And when we have received this word, behold we are confounded, howsoever the case standeth. And wherefore? For that in stead of ability to obtain the grace that is offered unto us, we cease not to kindle God's wrath against us; and therefore we be all damned. What is to be done then? God cometh speaking as a father, and saith: Well then, I am contented to forbear this rigour of mine, which I might execute upon you by my law; howbeit that the same is not over great: for I have applied myself so far unto you, as to promise that which is not your due: I have been willing as it were to entice you by amiable means: but I have won nothing thereby, because of your frowardness. What remedy then? I come now to tell you, that if you will believe in my Son, I will release you of all your debts. If you will receive him for your Shepherd, that he may guide you quietly, you shall perceive that I desire not to win you otherwise than by gentle & friendly dealing, as if I should say, Come unto me, & I will forgive you all your sins, & accept you into favour. And albeit that you are miserable creatures, deserving utter damnation: yet will I quite forget & bury all your offences: when I have so done, I promise to beget you anew, by my holy spirit: and this grace shallbe given unto you by means of mine only son, if you labour to come unto him. And therupon although you be driven to strive against many temptations, and that at the first encounter ye have not full victory over them, but that ye be encompassed with many spots and vices still: yet will I not lay any of all these things to your charged; I forgive you your sins: and the good that you do, shallbe acceptable to me thorough my favour, although it deserveth it not. Lo here the second order of speech that God useth unto us in the holy Scripture.  
Let us mark therefore, that when we hear the voice of our GOD, and know what we own unto him, and have heard the promises that he hath made us in his law: we must needs rest there confounded and condemned, forsomuch as none of all those things can avail us by reason of our unthankfulness whereupon we must have our refuge to the free mercy which is offered unto us in our Lord jesus Christ & hearken unto God when he speaketh unto us, which thing he doth both in the Law, in the Prophets, and in the Gospel, saying, I of mine own mere goodness am become your Saviour: & you must seek your salvation from somewhere else, than in yourselves. For the redeemer which God promised, was ever had in mind, that men might rest them upon him. And for that cause were the sacrifices ordained in the time of the law. For although Christ was not yet uttered openly to the world: yet did the jews understand that all the hope of their salvation depended upon their reconcilement to God by mean of the sacrifice that was to be offered. They brought brute beasts to the Temple: was that to cleanse the uncleanness of their souls? No: for what can corrupt blood do, what shall stinking grease do, can those things purge the soul of her iniquity? No truly. But under those figures the jews saw how they should be delivered from the curse of God, & admitted into his favour, and that all their life should be acceptable unto him. And now have we a more sure testimony thereof in the Gospel, for there we see the thing itself fully accomplished unto us: namely that although we have not kept the commandments of God, yet jesus Christ hath kept them. And wherefore was it? Because he was subject to it? No. But he became subject to the law: yea, but that was for our sakes. So then let ut have our recourse unto our Lord jesus Christ, and let us hear God speaking in such a phrase, whereby he doth not only say, these be the things that I command you, and if ye do them then you shall prosper & be blessed; but also where he saith, Behold I am your father, come unto me, but come in the name of my only Son, whom I have appointed to be your mediator: & acknowledge that there is nought else in you but corruption: and trust not in your own power, nor in your own free-will: but casting away all foolish fantasies of vain presumption, come with lowliness to seek the grace of my spirit: and then ye shallbe sure that I will always uphold you by my goodness, & from day to day confirm you in my fear, and make you to walk in my ways, so as I will not lay to your charge the faults of your works, they shall not hinder my blessing toward you: not that you should not confess your transgressions, & always acknowledge before me that you are faulty; but that your sins shall not be laid to your charge, although there be occasion why that they should be called to reckoning, and to be reptoved by me. Lo there the second voice of God, to the which we must hearken, if we desire to become partakers of the blessings that be here contained. But by the way we have to note for a conclusion, that although the faithful be exempted from the curse of God, and that he will not deal rigorously with them, but rather uphold them and make them to enjoy the blessings which he hath promised in his law, as though they had fully accomplished the same: yet cease they not to suffer many stripes of his rods, & our Lord chastiseth them continually, exercising some after one manner, and some after an other, so that all are smitten. And all the chastisements which God sendeth us, be curses everichone of them, I mean as to outward appearance. If we be sick, if we be hungry or thirsty, if we be tormented in this present world, if we be troubled and persecuted: all these are the curses of God. Our enemy's scoff at us, we be in reproach, in poverty, in vexation, & in many anguishs: one is troubled in his house by his wife, an other by his children, and an other by his neighbour: finally, the faithful be many ways deprived of the blessings of God. It is sure so. Howbeit this letteth not but that we be evermore blessed of him, by reason that we have a continual taste of his goodness, to allure us unto him. Let us therefore note well, that when he cutteth off his blessings, and giveth them not as we do wish, the same is for our profit: because he seethe we have need of some quickening up to make us to come unto him. And forasmuch as every of us do fall asleep in our sins: God is feign to waken us, and to make us feel, that so soon as we withdraw us from his service, he will in likewise absent himself from us, and that his grace shallbe taken away from us, and we stand dispossessed of the same● howbeit never so utterly, but that the blessing of God shall always surmount, so as we may joy therein, acknowledging him to be merciful, & waiting upon his fatherly goodness, more amply to be showed when he shall take us hence again to himself. Thus ye see how we may possess and enjoy the blessings of God, which are set forth for us in his law, insomuch that although our Lord doth interlace the same with many afflictions, and many corrections, as though he had cursed us: his so doing is but to provoke us day by day to repentance, & to keep us from falling asleep in this present world: as we well know that our delights make us drunken & unmindful of God, except he constrain us by pricking and spurring us forward. Thus ye see how the things which at the first sight seemed contraries, agree very well. And in that respect doth Moses say that these blessings shall light upon us, & encompass us round about, as if he had said that we shall always be sure of God's favour, yea even so sure of it that it shall never fail us, if we serve him. For the word Encompass, or to light upon us, doth import that the grace of God is not fleeting, as though it fell at all adventure, & as though we could not catch it soon enough. No (saith he) You shallbe encompassed therewith. And therefore let us assure ourselves of the goodness of our God, and that it shall never fail us, so that we for our part do come unto him. But let us note well, that we can never come there, unless he draw us unto him. And that forsomuch as we be subject to so many infirmities and vices, he by his bearing with us, showeth us that we must have our recourse to his free goodness, for the forgiveness of our sins by the reconciliation that he hath made in our Lord jesus Christ: and that we in straining ourselves to do well, shall perceive that the goodness of God ceaseth not to be free unto us, without owing us any thing at all.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our sins, praying him to make us feel them better than we have done, that being beaten down, yea and as it were drowned in despair, we may be drawn to the faith in our Lord jesus Christ; and knowing that we be altogether empty and naked of all goodness, let us beseech him to renew us by his holy spirit, even till we be fully changed, and that we may be more and more increased in his graces, so that we may have testimony that GOD regardeth us, and is near unto us, yea and dwelleth in us: & that we may be so confirmed in his adoption, that we may always wait for the heavenly inheritance, and not be weary in this world to walk in his obedience: That it may please him to bestow this grace not only upon us, but also upon all people and nations of the earth, etc.   

On Wednesday the xj. of March, 1556. The CLIIII. Sermon which is the second upon the eight and twentieth Chapter.  
2 And they shall come upon thee, etc.  
3 Thou shalt be blessed in the Town, and blessed in the field.  
4 The fruit of thy womb shallbe blessed, and the fruit of thy ground, and the fruit of thy cattle, and the increase of thy kine, and of the flocks of thy Sheep.  
5 Thy basket shall be blessed, and thy store.  
6 Thou shalt be blessed at thy coming in, and blessed at thy going forth.  
7 The Lord will make thine enemies to fall before thee, which do rise up against thee: if they come forth against thee one way, they shall flee before thee seven ways.  
8 The Lord will command his blessing to be with thee in thy Cellars, and in all that thou puttest thy hand unto: and he will bless thee in the Land which the Lord thy God giveth thee.  
IT is to be marveled, that men cannot be persuaded that they shall prosper by well doing. But it proceedeth of unbelief, because they do not acknowledge their life to be in the power and direction of GOD, and that it is his peculiar office to govern us. For if we were well assured that all creatures be in the hand of God, and also that he hath care of us: it is certain that every of us would rest upon him, waiting to receive all goodness from him, which is the thing that should encourage us to serve him, and to direct ourselves after his will. But although every man seek and desire his own ease, yet we understand not that GOD is he from whom we must look for it. We can say it well enough: but the thing itself showeth that we can not judge nor conceive it to be so. Every man would be rich by lewd practices: every man setteth his felicity in offending God. We must needs therefore be without sense and reason, seeing that this article, wherein we should be resolved, cannot be imprinted in our minds, to wit, that all welfare proceedeth from the hand of GOD, and that there is no mean to prosper, but by giving over ourselves unto him, and unto his service. Yet notwithstanding, GOD hath always left this engraven in the hearts of men, that the wretchedness and miseries whereunto we be subject, do proceed of the corruption of mankind, insomuch that the very Paynims have had the same opinion common amongst them. It is certain that they were not taught concerning the fall of Adam; they understood not how all mankind was accursed; for the devil through his wiliness, had put that out of knowledge. Yet notwithstanding, it was understood among them, and written, and these things were common unto them, namely that all the sicknesses and wretchedness that men endure, all the famines, and plagues, and such like things, proceeded of this, that men will needs rob GOD of more wisdom than is belonging unto them. They knew not that this came from the tree of the knowledge of good & evil: they witted nothing of that. Nevertheless God hath not permitted that knowledge so wholly to be buried, but that it remained amongst the Heathen, and Infidels, so as they understood, that because man would have usurped unto himself more knowledge than was lawful for him, that now all things are confounded in this world, and the life of man is become miserable, and so subdued to so many adversities as is horrible. Now, this is sufficient to make us altogether unexcusable: but yet will God have us, (us I mean whom God hath chosen to be of his household) to be more familiarly taught. This doth god speak as it were mouth to mouth: and look what the Infidels had but by imagination, the same doth he tell and testify unto us: I say, he telleth it us, that we might know it familiarly: & he testifieth it unto us, that we should be thereof assured. That is the cause why he saith that he would make all manner of felicity to reign upon us, so we would hearken to his voice. Whereby he showeth, that if it were not long of ourselves, he were ready and forward to entreat us as a father doth his children: and that he delighteth not to vex us with multitudes of evils, but that he meaneth rather to make us feel his goodness in all respects. Let us therefore be advised to walk in the obedience of our God, if we mean that he should power upon us the treasures of his grace, in such wise as all our life may be blessed. Nevertheless, it is certain that God oftentimes afflicteth his people for other causes, than their sins: as we see it happened to job, which is a notable mirror for us. We see the like in the holy patriarchs, who although they did endeavour and travail to serve God, yet were they in as great troubles and griefs as could be. The same is yet more manifest in the new Testament. For seeing that God hath revealed more fully, what is the perfect happiness of men: It behoveth the faithful to be exercised under many adversities in this transitory life. But let us mark first of all, that if God do not punish the sins of the faithful, he doth it to preserve them, as the Physician that waiteth not always till the sickness do appear, but if he perceive any likelihood that a man is in danger, he will prevent it. God then, in not punishing the sins that be presently committed by his children, doth use chastisements towards them, as preservative medicines. It may every day fall out, that a man hath not offended against God in some particular sins. But what? If he were always in prosperity, he would forget himself: God therefore doth cure such diseases by withdrawing his blessings: he will not suffer the fat to blind men's eyes, or to hinder our coming unto him, lest it should stay us too long in this world: he will not suffer us to be so entangled in our delights, as to fall altogether on sleep in the same.  
There is yet a second point, to wit: that when God forbeareth to punish us for our sins, it is not that he hath not always just cause so to do if he listed. Let the perfectest folk in the world be chosen out, and yet if GOD would deal with them by rigour, he should lay many hard knocks upon their pates. But truly we think it not so: for we be not so sharp sighted, as to know the faults which God doth mark. But yet must we assure ourselves, that GOD uttereth his patience and goodness in that he spareth men, and punisheth them not, I mean, the most righteous that can be found. As for example, when David was cruelly persecuted of Saul and of all his enemies; when Abraham was stinged and vexed so many ways; likewise when Isaac and jacob, and all the Prophets were afflicted by the wicked and by the despisers of God, even to the very death: and finally when the Apostles and all the faithful [were cruelly dealt with,] it was not for their sins. No verily. But had it pleased God to have called them to account, he might have punished them an hundred times more, and they should have had no cause to have accused him of cruelty. He spared them, and in so doing he did them the honour to suffer for his name: or rather he tried their obedience, killed their carnal affections, and drew them near unto himself. As for example, whereas it pleased God to make job a mirror of patience, yet nevertheless he made him acquainted with his own frailty: but howsoevet it were, yet was it his intent to make him to serve for an example to us all. We perceive then that God hath other meanings in afflicting his people, than only to punish their sins; nevertheless he ceaseth not to uphold them, even by his own mere grace. And yet must we on our side resort back to this point, that the original of all the miseries that we suffer in this present world, doth proceed of sin. And why so? For were not this corruption in our nature, which God condemneth, and of the which also we be convicted: we should enjoy here a blessed life: all this whole world should be unto us an earthly Paradise. For we must not think that Adam was cooped up in a little corner for himself alone, but that all the whole earth was blessed of God, and that we should have felt the same to the end of the world. But where is the earthly paradise now? It is no where at all: For in very deed, the earth is accursed. It was the sentence that God pronounced upon Adam & upon all his offspring. 
Gen. 3.17.  And therefore we must understand, that all the miseries whereunto we be subject in this present world, do grow from this root, that we continue not in the perfection, wherein Adam was created. And that God reformeth us, when we have done amiss, or rather beholdeth the vices whereof he intendeth to purge us by fit medicines, & tarrieth not till we have offended him and provoked his vengeance, but preventeth us and ministereth the remedy in such season as he knoweth best. And in very deed, when he afflicteth us for some other consideration, than for our sins; the same is a great honour, and a special pre-eminence unto us: and we have cause to praise him in that he vouchsafeth to mark us, and to make his adoption apparent in us by making us to suffer for the Testimony of his truth, and to receive wrongful persecution at men's hands, under any colour or occasion, whatsoever it be.  
Moreover let us mark, that it is not in vain that God promiseth that they which serve him shall lead a happy life even in this world. Not that they shall be exempted from all adversity, for that is impossible, yea and also against our salvation. But he will so dispose our life as we shall perceive that he meant not to feed us with a vain hope, when he said that he will cause all them to prosper that hearken unto his voice. But by the way we must remember, that the blessings which be here contained, serve not to show what the sovereign felicity of men is: but to give us a taste of the heavenly life, to the end we should seek for the celestial inheritance which is promised us, there to set our rest. This must be laid forth more particularly, or else it will be dark. It is true, that there is difference betwixt us and the fathers that lived under the Law: For God did there entreat them as little children: and it was meet so to be. For they had not yet our Lord jesus, who hath now set open the gates of heaven to bring us into the life and glory of heaven. Indeed they had as good part therein as we, but they were feign to walk in shadows and figures to understand it; therefore they had need of some aid, whereof we at this time have no need at all; neither may we think our state to be therefore the worse; as many do complain at this day, because that God doth not dandle them, and that they be not (as seemeth to themselves) so much at their ease as the old fathers were: surely they deceive themselves in this comparison. For if any one of us should reckon up what he suffered all the days of his life, and therewithal look upon the state either of Abraham or of David: doubtless he shall find himself to be in better case than were the holy fathers: 
Heb. 11.13.  For they (as saith the Apostle) did but see the things afar of, which we behold before our eyes. God promised to be their Saviour, he had chosen them, to be, as it were, of his household; But where was he in the mean while that was promised to be the redeemer? Where was the doctrine that is made so manifest unto us in the Gospel concerning the resurrection? They knew the same a far off: but now it is declared unto us in the Gospel, in such manner, as we may indeed say, as our Lord jesus Christ gave us also to understand, 
Matt. 13.18.  That blessed be the ears which hear the things that are told us concerning him, and the eyes that see the things which we see: for the holy kings and Prophets have longed for the same, and could not obtain it. We therefore have a much more excellent state, than they had which lived under the law. This is the difference whereof I speak, which had need to be supplied by God, for the imperfection that was in the doctrine concerning the revealing of the heavenly life, which the fathers knew but by outward tokens, albeit that they were dear unto God. Now that jesus Christ is come down hither, and hath showed us how we ought to follow him, by suffering many afflictions, as it is told us, 
Mat. 16.24. Rom. 8. 2●.  and that we must be fashioned after his image in bearing poverty and reproach, and all such like things; and to be short, that our life must be as a kind of death: forasmuch as we know all this, and the infinite power of God is uttered in his raising up jesus Christ from death, and in his exalting of him to the glory of heaven; should not we thereupon take good courage? And ought it not to be a sweetening to all the afflictions that we can suffer? Have not we cause to rejoice in the midst of our sorrows? Let us note then that if the old fathers were more blessed of God than we be, as touching this present life, we ought not to wonder at it at all. For the reason thereof is apparent. But howsoever the world go, yet is this saying of Saint Paul always verified, 
1. Tim. 4.8.  That the fear of GOD hath the promises not only of the life to come, but of this present life also. Let us walk therefore in the obedience of God, and then shall we be assured that he will show himself a father unto us, yea even in the maintenance of our bodies, at leastwise so far forth as concerneth the keeping and preserving of us in peace, the delivering of us from all evils, and the succouring of us in all our necessities. God (I say) will make us to feel his blessing in all these things, so that we walk in his fear.  
Yet notwithstanding we must return to this point, that God, in making us to taste of his favour here, meaneth not that we should be so glutted therewith, that we should forget the everlasting rest whereunto he inviteth us. And so all the benefits of GOD which belong unto this transitory life, must serve us for ladders to mount upward, and nor for Cushions to fall a sleep upon in this world. When God giveth a man wherewith to live, indewing him with health, and suffering him not to be vexed of his enemies; what else should such a man do but be drawn by the grace of God, to endeavour to serve him so much the more, and not misbehave himself in this world; but go on forward, using that which is given him, 
1. Co●. 7. 3●.  as though he used it not at all, so as no thing stop him from keeping on his way still unto God? But we do all things clean contrary, and therefore we ought to be wakefuller. When we hear the promises that be here contained, let us not think, that the meaning of God was to pamper the old people in their transitory pleasures: but rather that the same should be a mean, to draw them up on high as he meaneth nowadays towards us: For all the good that we receive of him, hath this end and intent, that our minds should always be raised up to the heavenly life. Doth God give us bread to eat? Therein he showeth himself to be our father. Yea, but yet for all that we being his children, cease not to be as wanderers in this world, having always one foot lifted up, and we have here no rest. Therefore let us have an eye to the inheritance of the kingdom of heaven, and let the bread which we eat to nourish us, be a mean to direct us thither. After the same manner is it with all other things. Now let us come to that which is here contained in the text of Moses, and then in the end we shall the better understand what hath been said. Moses saith here, That God will bless his people both in the town and in the field, he will bless them in the seed of their body: he will bless them in their cattle, he will bless them in the fruit of their land, he will bless them in their baskets and in their stores and in their Graineries, he will bless them in giving them victory against their enemies. We know that the happiness of this present life, that is to say, such happiness as may be in this world, is for men to have wherewith to maintain themselves quietly, and to be preserved from their enemies. Here God setteth down both the one, and the other: For touching the one he saith, Thou shalt be blessed aswell in the town as also in the field: and shalt be blessed in the fruit of thy womb, and in the fruit of thy land, and in the fruit of thy cattle. It is certain that the chief blessing which we can desire of GOD, is in our own persons: that he provide us of such things as are requisite for this transitory life. And that is the cause why he beginneth at our persons, and then cometh to our children, and from thence descendeth to our cattle, to the fruit of the earth, and to all provisions. It seemeth here at the first show that God meant to pamper his people, as though he would set them up in a sty, and there cram their bellies, as it were to lay them a sleep at their ease, and to be short, that they should be here as in a Paradise. But I have told you heretofore, that it behoved God to bestow his benefits more largely upon the fathers that lived under the Law, because they could not otherwise be drawn unto him, seeing that the promises of the Eternal life, were yet obscure unto them. Howbeit we have to note herewithal, that when God speaketh after this manner, he meaneth not only to give men hope that they shall be blessed in all respects; but also to admonish us, that nothing letteth us from enjoying a sovereign and perfect felicity in this world, whilst we wait for the life of heaven, but only that we be wrapped in vices and corruptions. And so did God thereby mean to train the faithful, that they should think thus with themselves: Let us serve God, and we shall want no manner of thing: And if we be vexed, and have not all our desires, if the earth do not yield such fruitfulness as may content us, or if our cattle prosper not as we would; let us understand that this cometh to pass, because we be wretched creatures, and cannot abide the blessing of God so perfect as it might be amongst us, by means whereof he is feign to withdraw his hand, and to give us but a portion of his blessings, because that if we should have so much, as he could find in his heart to bestow upon us, it should glut us, and in the end we should be choked therewith. This is the cause then why God doth here so greatly magnify his blessings; it is done, not for that men have ever been blessed in all manner of respects, without feeling of any evil to vex them: this (I say) never happened. And wherefore then doth God promise it? As we have said afore, it is to make us understand, that whensoever our life is not so blessed as we cover, we should consider that God knoweth us to be unable to receive the fullness of his benefits, and therefore is feign to distribute them unto us by piece meals, after the manner of sick folks or little children, which for want of discretion, are feign to be governed by others. But we be less advised than the infants, or sick folks: for we would devour the blessings that God doth send, if he held us not in order, for our lusts are miserably corrupted. God bestoweth his blessings upon us sufficiently: but we like sick folks do refuse good meat, and fall to foul feeding, which cannot but hurt us: thus are we carried away by our wicked affections, and are never able to direct the use of God's benefits, nor to govern them as behoveth; for we would infect and defile all, if he provided not for it aforehand. Let us mark therefore that God doth here warn us to call our sins to remembrance, and to bewail them as often as we enjoy not such fullness of his blessings, as is here mentioned: Nevertheless he would have us to hope, that by serving of him we shall prosper, and have enough for our contentment.  
And indeed, we see how all the faithful have in that behalf behaved themselves. It is sure (as we have said) that David was divers ways in perplexity, and afflicted: no man more: but did he in all that while murmur against God? No. True it is that he uttered his griefs and passions: but that was with all meekness: and yet in the mean while he omitted not to say, that the anger of GOD lasted but a little while, 
Psal. 30.6.  and that when he afflicteth his people, he hath done in the turning of a hand: but his goodness lasteth long, and continueth unto life. As how? If we look into the whole life of David, what shall we find the rain? Behold, in his infancy he was brought up as a shepherds son of the country, 
1. Sam. 16.11.  and God saith that he took him from the flocks, as he was among his cattle. When he came to the court of Saul, 
2. Sam. 17.8.  it is certain that, beyond all hope and opinion of the world, he was advanced to be the kings son in law: but it had been better for him to have continued still a shepherd in the field, than to have been in such travail and misery, so long time as we perceive he was: they sought his death by all means, and his life did not only hang as it were by a thread, but he was also had in reproach. In so much that they counted him the most wicked caitiff in the world, 
1. Sam. 25.10. 2. Sam. 16.7. 2. Sam. 11. 2. Sam. 21.15 2. Sam. 15. 2. Sam. 16.5.  a Traitor to his Prince, a disloyal man to his King. Ye see then that David was as it were, abhomminable to every body. And when God had set him at peace [that way] then was he vexed with foreign war, insomuch as he had no sooner done with one people, but he was feign to turn him about to another; and to make up the measure, his own natural son chased him out of his kingdom, meaning no less than to cut his throat: and we see what other conspiracies he suffered, as the conspiracy of Semei. Yet did David always confess without feigning, that all the chastisements, miseries and afflictions that God sent him, were nothing unto him, and that they lasted but the turning of a hand, or for a minute of an hour, whereas his blessings endured for ever. For why? David had not in him such unthankfulness as we have. We imbace Gods gracious dealings and make no account of them: of every little harm we make a great mountain: when God chastiseth us, we shrink away our shoulders, making great complaints and outcries. But let us learn to esteem better of God's goodness towards us, in such wise as we be not found unthankful for his grace. This is the cause (say I) why we conceive not the value of the blessings that are contained here: For why? If God send us any vexation, we shut our hearts against it, insomuch that there is none of us which fretteth not against him. And though we murmur not in speech, yet fail we not to have some bitterness lurking in our hearts: there needs but one affliction in all our life, to put the grace of God quite out of cast with us. And when he hath done us all the good that can be devised, yet doth it ever run in our remembrance, we saying: yea but I have sustained such a harm: and our mind is never off, of it.  
Thus are Gods benefits unsavoury to us, so as we pass them over or let them slip. Contrariwise therefore, when our Lord afflicteth us, let us receive the comforts that he giveth us to moderate our heaviness: and then shall we continue to walk on our way. And albeit we be feign to endure many things, and that by reason of our frailty and feebleness, we be not able to overcome the temptations at the first blow: yet notwithstanding through the grace of God we may get the upper hand. And when we be so oppressed with our miseries, then will we esteem of God's grace in such sort that even in the mids of darkness we shall perceive what light God giveth us, so as we shall always feel him to be our father. Now when we find this, to wit, that God is our father; it is out of doubt that he will sufficiently bless us, so far forth as is fit for our salvation. Thus ye see what we have to do and to practise, if we will rightly understand, that GOD hath not said in vain, that he will bless his people, So they hearken to his voice.  
Moreover we be warned hereby, not to seek any thing that we desire, but at the hand of GOD. And this also is another very profitable admonition. For we see how men do err, when they desire to be at their ease. It is the natural inclination of all men, to covet to be this and that, but in that while, what course hold we? No doubt, but we turn our backs on God, and kick against him. He that meaneth to be rich, useth ravine and cruelty, deceits and wicked practices: he that desireth to attain to credit and authority, practiseth treason, indirect wiles, and other sleights. To be short, Ambition ruleth him altogether: and finally he that would compass any other lusts of his, cannot but provoke the anger of God. See at what point we be. And thus doth our faithlessness discover itself every way, as I have spoken here before. Therefore have we need to be mindful of this lesson, to wit, that if we will prosper, yea even in this present life, there is none other mean for it, but to put ourselves under Gods guiding, who hath all goods in his power to bestow on whom it pleaseth him: hoping also that he will not be nigarly in distributing his gracious gifts unto us, at leastwise, so we harken unto his voice. For (as I said even now,) seeing that we be his children, can we think that he taketh pleasure to vex us? Moreover he diminisheth not; be he never so liberal towards us, yet he feareth not that he shall have aught the less, or that he shall feel any want. For he is a fountain that can never be drawn dry.  
Let us therefore be persuaded, that our life shall always be accursed, unless we return to this point where to Moses leadeth us, namely, to hearken to the voice of our God, to be thereby moved, and continually confirmed, that he hath care of our salvation, yea not only of the eternal salvation of our souls, but also to maintain us in the state of this earthly life, to make us to taste presently of his love and goodness, in such sort as may content and suffice us, 
1. Cor. 13. 1●  waiting till we may have our fill thereof, and behold the thing face to face which we be feign as now to look upon as it were through a glass and in the dark. That is one thing more which we have to remember upon this text, where it is said that we shall be blessed, if we hearken to the voice of the Lord our God.  
And this is to be applied to all the parts of our life: as for example when a man would prosper in his own person, so as he is desirous to employ himself in the service of God, and to obtain some grace, to the end he may not be unprofitable here, but that GOD may be honoured by him: let him bethink himself thus, Lord I am thine, dispose thou of me, behold here I am ready to obey thee: for that is the point whereat we must begin, if we desire that GOD should take us to his guiding, and dispose of us to serve him, in such wise as his blessing may appear and lighten upon us, and upon our persons. So is it concerning every man's household.  
When a man is desirous to live in peace and concord with his wife, or to have children in whom to rejoice; let him understand that all this is in the hand of God, and that it lieth not in our own power nor skill to order our household after our hearts desire. For they that think to compass it by their own power, deceive themselves very much, and commit sacrilege in robbing God of the honour that he hath reserved to himself. It is said that the fruit of the womb is a special gift of God, 
〈…〉 3.  and so is every thing else that pertaineth to household▪ According whereunto it is said▪ to be but vanity for a man to build unless God build also with him. 
 They therefore that will possess a quiet state for themselves and their children, let them turn unto God, and commit themselves wholly unto him and to his guiding: knowing that there is none other mean, to attain to the same, but by his blessing: so is it also, as concerning cattle, food, and all other things. For we see here was nothing forgotten. And God meant to make us to perceive his infinite goodness, in that he declareth that he will deal with our smallest business, which one of our own equals would be loath to meddle withal. If we have a friend, we would be very loath, yea, and ashamed to use his help, unless it were in a matter of some importance. But see here, God goeth into our sheepfolds and into the stalls of our Cows and Oxen, and he goeth into our fields: yea he hath care of all things else. For as much then as we see him abase himself so far, ought not we to be ravished to honour him and to magnify his bounty?  
Moreover let us conclude, that whereas God saith, that he will bless us in the fruit of the earth, that he will bless us in the fruit of our cattle: it is a most sure argument that he will not forget the principal. These things be contemptible and of small reputation, and many times mortal men do despise them; and yet we see that God notwithstanding taketh care of them. Seeing that it is so, will he forget our souls, the which he hath created after his own image, the which also he hath so dearly redeemed with the sacred blood of his son? Surely no. First of all therefore let us acknowledge God's favour towards us, in abasing himself so far as to direct and to govern every thing that belongeth to our life and sustenance; and from thence let us mount up higher, and understand that he will not fail us in the things that surpass this present life: but rather that in the chief things that belong to our life, yea even in this world, God will stretch forth his hand to furnish us always with all things that are needful.  
There is the second point: which is; that we shallbe upholden against our enemies. We have said, that the first point is, that God provideth for us, so as we want not any thing that is requisite for the passing of our life in this world. But if our Grainers were never so full, our Cellars never so thoroughly furnished, and our purse never so well stuffed, so as we want no manner of thing: yet if in the mean while our enemies be able to scratch out our eyes, and we be as people set out to the spoil, so as we be daily assaulted, and have no defence; what booteth us our great abundance? Therefore it was Gods will, shortly to show here, that his blessings should extend themselves so far and wide in all cases and all respects, that nothing should be missing to such as do him honour and service. But let us mark, that God hath not exempted us quite from our enemies, neither did he exempt the people of old time. For why? It is impossible for us to live in this world without some vexation at other men's hands. 
Rom. 12.18.  True it is that as much as in us lieth we ought to procure peace, for our part. 
john. 16.11.  But forasmuch as the devil is Prince of this world▪ he will not leave God's children in rest. And he hath supporters enough to serve his turn: for all the despisers of God, all the wicked, and all the hypocrites that be in this world, the number of whom is in manner infinite, are satins darts, sword, and arrows.  
Seeing then that we must dwell amongst the contemners of God, and amongst the wicked; let us make our reckoning that we shall be troubled, and have enemies, let us endeavour to appease them so much as we can, and let us give them none occasion of hatred: but yet in the mean while let us not be unprovided, howsoever the matter standeth. Thus much concerning that one point. For God hath not said, I will utterly root out your enemies, so as you shall have the world by yourselves. wherein to lead a happy and quiet life, and to have all the felicity that can be wished: he saith not so: but he saith, Albeit that you be compassed round about with your enemies, yet will I not suffer them to have the upper hand over you.  
Now he saith further, that if our enemies come forth by one way, they shall flee seven ways. Whereby he giveth us to understand, that our enemies may well conspire by great numbers, so as it may be like that we should be swallowed up of them; but yet they shall be filled with fear, as shallbe showed more at large in another text. Hear we have to mark, that the sustaining and maintaining of our life is in the hand of God, and that our rest and quietness depend also of him. And although that men do continually devise to hurt and annoy us, yet is God ever strong enough to disappoint them when he hath once received us into his protection, and to hinder them, so as they shallbe able to attempt nothing against us, but the same shallbe overthrown. That is a thing which we have to bear in remembrance. Now when God permitteth us to have enemies, thereby he calleth us unto himself, & we ought to be the more provoked to call upon him when we see ourselves driven thereto by necessity. For if the world should laugh on us, and rejoice at us on all parts: it would seem unto us, that we had no more need of God's protection. But when we be beset with perils and dangers, and see that men lie in wait for us, seeking nothing else but to come in to vex us; it standeth us in hand to resort to God, and to commit us to his tuition, praying him to be our shield and fortress, and (finally) to be our defender. Let us mark therefore that God, in permitting us to have enemies, doth thereby draw us unto him, that we should pray him always to secure and defend us.  
But to conclude, we must remember that God is mighty enough to maintain us. As how? If our enemies came upon us with great fierceness, it were enough to daunt us and to put us out of courage: but howsoever we far, although he suffer them to rise against us, and to be as furious as wild beasts; yet shall they not know what to do, but be as folk amazed. And although they have never so great advantage at the beginning, and be never so full of craft and wiliness; yet will God stop their eyes, so as they shall cast themselves wilfully into the snare, and there be taken. Again, even when they be armed with malice and boldness to set upon us, God will in the end confound them, no man can tell how: he will destroy all their devices and attempts, yea and when they band themselves against us, & have never so great multitudes on their sides, yet will God scatter them. Like as when we see a cloud threatening rain, and it seemeth that all should be drowned; God scattereth it, and the tempest is gone; even so will he deal with our enemies. Thus ye see in effect what we have to remember concerning this text, where it is said that we shall be defended against all such as set themselves against us, and that our God will make them flee before our faces, if we do him the honour to acknowledge him to be the Lord of hosts, and that his power is infinite, and that therefore the whole world can nothing prevail against him. Finally, what have we now to do but to submit ourselves under the obedience of our God? Also let us understand, that all the misbelieving, and all the despisers of God's majesty (albeit that for a time their life may seem happy) are appointed to perdition, and that all the goods which they possess, shall become a curse unto them, so as they must needs be in a forlorn state: according to this saying, that their very Table shallbe turned into snares and gins wherewith to take them, 
Psal. 69.23.  and all the benefits of God shall become deadly poison unto them. Lo what we have to carry in mind.  
Moreover so often as we be afflicted, let us humble ourselves, and acknowledge our sins, & bewail them before God: and in the mean space let us not omit to qualify our griefs, knowing that amidst the afflictions which he sendeth us, there always appeareth a certain testimony of his goodness, and that it is necessary that he should so hold us in awe. Yet notwithstanding, we must not be cast down nor be discouraged, when we be vexed and troubled though we be environed with never so many miseries. And why? Because God faileth not for all that, to show himself a father towards us. That is the thing whereon we must altogether rest, so as all the afflictions of this world may quicken us up to aspire to the heavenly heritage: and when we have bewailed our sins, let us not doubt, but God of his mercy will bless us, even in jesus Christ the fountain of all goodness and blessedness, by whom all curses are quite taken away. To prove that it is so: what may be the chief curse that is fallen upon mankind, but death? And yet we see that the same is become an entrance into life. And wherefore? For that in the person of jesus Christ it is now made blessed. Wherefore let us learn to rejoice, sith we see that God hath so provided for our salvation, that although he make us to feel our sins, and would have us touched with some sorrow, thereby to bring us to repentance, yet he ceaseth not amidst all these to show himself a father evermore, & by all means to advance our salvation.  
Now let us humble ourselves before the majesty of our good God, with acknowledgement of sins, praying him to touch us to the quick more and more, that we may mislike them: and that acknowledging the evil which is in us, we may seek his mercy: not only to forgive us the sins that we have already committed, but also to mortify us, and by the power of his spirit to give us grace so to forsake ourselves, as we may seek his righteousness, and more and more profit therein, until it be perfect in us, at such time as he shall have taken us out of this world: And so let us all say, Almighty God, heavenly father, etc.   

On Thursday the xii. of March, 1556. The CLV. Sermon which is the third upon the eight and twentieth Chapter.  
9 The Lord thy God will make thee a holy people to himself, as he hath sworn unto thee, if thou keep the commandments of the Lord thy God and walk in his ways.  
10 And all the nations of the earth shall see that the name of the Lord is called upon over thee, and they shall be afraid of thee.  
11 And the Lord thy GOD will make thee to abound in substance, in the fruit of thy womb, in the fruit of thy cattle, and in the fruit of thy ground, in the land which the Lord thy GOD hath sworn to thy fathers to give thee.  
12 The Lord thy GOD will open unto thee his good treasure, even the heavens, to send down rain upon thy land in due season: and to bless all the work of thy hands, and thou shalt lend unto many people and borrow of none.  
13 The Lord God will make thee the head, and not the tail: And thou shalt be only above, and not beneath, if thou obey the commandments of the Lord thy God, which I command thee this day to keep and to do them.  
14 And that you serve not, neither to the right hand nor to the left, from any of all the words which I command you this day, in walking after other gods to serve them.  
MOses continuing the matter which was handled yesterday, showeth upon what condition GOD chooseth us, when he taketh us to be of his Church: that is, that we should be separated, and set far off from the common curse of mankind. True it is that God's goodness extendeth over all the men of the world, we see how all are fed and maintained by his liberality: but in the mean while we see to how many miseries men be subject. For this cause it behoveth us to be sundered, and that God watch over us, and bear us a special love, as to his own children: for without that, all our life is confused, as it is seen how the wretched infidels, albeit that GOD bestow never so many blessings upon them, yet can they not profit by them, but they stand always in doubt; and not without cause. For whereupon may they repose their hope, seeing they be not certified of the love of GOD? How can they hold him for their father? Therefore it is a word well worth the marking, where Moses saith that GOD hath separated us from all other nations of the world. It is certain that this word holiness doth import, that the image of GOD should shine forth in us, and that we should serve him purely in virtuous conversation: but yet from thence he proceedeth farther, as he doth in this text; namely that God will give unto his people a certain mark, to show that they be privileged above all other folk. Therefore in beholding what the state of man is in this present life, let us learn to resort always to this promise, that God hath not only created us after the common course of the brood of all Adam's children: but that he hath also chosen us to himself for his heritage. And let us not doubt at all, but that he watcheth over us, and will make us to perceive that we be of his household, and that he is nigh unto us to secure us: let us be well resolved in this.  
Moreover Moses addeth, Other people shall see that the name of the Lord thy GOD is called upon over thee, and they shall be afraid. It is certain that the Idolaters can vaunt themselves enough of the name of God: and we see how they pretend it, even in their fighting against him, when they cast off all doctrine: Insomuch that being as fierce as wild beasts, yet they look to be counted of the Church. But Moses doth here take the word call upon, for naming, or calling upon: yea and that in truth; meaning that the people were truly and in deed called after God his name; or named his People. If we walk in the fear of our God, and frame our life after his calling, then shall it be seen how it is not in vain that he calleth himself our God, & avoweth us to be his people. Now it is certain that this word doth presuppose that we have our recourse to God, as being under his protection. For it is said that a man is called upon or named after the name of a prince, when he is become his subject, and is under his tuition. Even so it is said, that the faithful have GOD his name called upon over them in protesting that they be his, and that, there they be all safe v●der his wings. And this cannot be unless we call upon GOD, and have our refuge unto him in all our necessities. But whence cometh such boldness, that we glory in this: that we belong unto God, more than any other? For we know that the state of men is alike by nature. Wherefore then be we preferred before them that are descended of the self same race? It cometh through God's election: It may not begin of us. For what is he that can advance himself to come nigher unto God, than others come? What desert can any man bring with him? [None at all.] Then must God make choice of us through his own mere goodness: & when he hath declared himself to be our God, then may we also of our part be bold, in all assurance and without doubt to call upon his name. Now we see what is the effect of this sentence. And Moses meaneth to declare, what pre-eminence GOD giveth unto those whom he hath adopted for his children: to wit, that albeit they be mingled amongst men, and encompassed with many miseries; yet be they preserved, as being under his hand and protection, even because he doth hold and avow them to be of his household: not for any other cause than only his own good pleasure. Let us therefore courageously defy Satan, when we see that he practiseth all that he possibly can against us, and let us count ourselves assured against all the dangers of this world, seeing that God hath done us such favour, as not to leave us to fortune, as the unbelievers do imagine. And why? For we be unto him a holy people. And from whence shall we fetch this pre-eminence? We have it because he hath testified unto us that he is our GOD. If we had not gotten this word of him, we should be always in perplexity, we should still doubt, through questioning of this and that, and our life should hang as it were by a thread; as we shall see in this Chapter. But seeing that God hath uttered his fatherly love unto us, and it hath pleased him to open his mouth, to make us to understand that he hath given us familiar access unto him: seeing (I say) that we have such assurance: let us call upon him (that is to say) let us not doubt to glory in this: that he is our Saviour: and that seeing we are his, we cannot perish. Howbeit let us beware that we call not upon the name of God falsely, as all they do which abuse it, and yet in the mean while do make a mock of him, and are despisers of his majesty. If we claim the name of God, let it be, because we be grounded upon his promises, and have received them through faith: and then let us call upon him, let him be our refuge, and let us not give ourselves to fond bragging as they do which think it enough for them to bear the bare name of Christians. Nay, let us follow the call of our GOD: as Moses showeth here; saying: If thou wilt keep the commandments of thy GOD, as I d●e set them afore thee this day. For it is good reason that seeing God hath so bound himself unto us, we in likewise for our part should yield ourselves to his direction. And that we should not only profess with our mouths that we be his people, but also show it by framing our whole life agreeable to the same, and by keeping his commandments, make it apparent that we have received the grace which he offered us: For that is the true proof thereof.  
Now he saith moreover, That other people shall see how the name of God is called upon over us, and that they shall fear us. It is not enough for us that GOD do promise us to make us to feel that we be in his keeping: but he saith, that even the Paynims our mortal enemies, and the despisers of his majesty shall be made to know the same. Now it is certain that the Infidels know not the arm of GOD, in such wise, as it ought to be known unto us: they come far short of it. For in seeing, they see not a whit: and how then should it be possible that they should perceive that GOD hath blessed us, that we live of his favour, and that we be nourished at his cost? For they be blockish, and think not that any thing cometh unto them from the hand of God. We see well how the Infidels be fed and clothed, they enjoy the light of the Sun, yea, and they have abundance of goods. But as for the worshipping and seeking of God, there is no tidings at all among them thereof. And if besides their despising of the benefits of their God, they have no understanding whence they come unto them: how should they then know that the name of God is called upon over us? Their knowing of it is not through any persuasion of mind, or through any such true understanding of it, as we ought to have: but Moses saith that they shall have it proved to their faces: as for example, we see the wicked grind their teeth when they behold the faithful to prosper, and see that God upholdeth and keepeth them. And whence cometh that? Truly they shall be astonished at it: and they shall not be able to think otherwise, but that God favoureth the contrary part: not that they do settle upon it, or be rightly resolved thereof in their hearts: but for that they be confounded in their own selves.  
He saith, that they shall perceive that God's name is claimed [or called upon] over us: and that it shall put them in fear. For albeit that they fear not God: yet doth he bridle them secretly, insomuch that when they would practise any thing against his people, they cannot, for they feel their courage broken. This is to be wondered at, that God sometimes doth give the wicked the bridle so far as to cast out the foam of their rage against us: they devise what they can, and work their spite. But have they once done that: then shall it appear that they are underlings to him, and cannot withstand him. And what is the cause thereof? If God should suffer the faithless to have their own will, it is certain that the world should not last three days, but that they would bear down all things before them. Therefore it is necessary that he should restrain them with some secret bridle, and not suffer their headynesse to have full scope. And we see it before our eyes. Whereof comes it that we have not been swallowed up a hundred thousand times within these twenty or thirty years last passed? Only of God's defence, which consisteth not in signs that may be seen, but in his secret holding of the wicked as it were in prison, maugre all the mischievousness that is in them. By reason whereof, when they have devised any thing, they wash away like water, & all their thoughts do vanish, and they lie as with their arms broken, and though they undertake great things, yet can they not attain to their purpose. And so ye see what Moses meant in saying, that the wicked, (forsomuch as they be our enemies) shall perceive that the name of God is called upon over us, and thereby be stricken in fear. Whereby we see, that there is no such fortress nor defence as to have our recourse to God. So long as he taketh the care upon him to save us, let us boldly trust that we stand in safety, yea albeit that the wicked conspire against us, and lie in wait and watch for us: yet shall we be as in an invincible fortress, so we can call upon the name of our GOD, and be thoroughly assured in ourselves that he avoweth us to be his people, whereof we have good warrant, so we break not our faith which on our part we have plighted unto him. But we must feel the protection of GOD otherwise than the wicked do; that is to say, in hearing his word, we must embrace the grace which is presented unto us, and rest wholly upon it. After that manner must we be ascerteyned that the name of God is called upon over us.  
Now Moses doth repeat again that which he had said concerning the fruit of the womb, of cattle, and of the Earth. Truly it had been sufficient, to have promised at once, that all bodily blessings proceed from God. But on the one side we see the mistrust that is in men, how that when God speaketh unto them, they cease not to argue and to reply; Yea, but shall be sure of it? And therefore to resolve us the better, God confirmeth the matter which he had spoken of. Again we see our unthankfulness to be such, that we attribute the things to Fortune, and to our own skill and travel, which God hath done for us. Therefore he calleth us unto him, and showeth that it is he which doth it: and on the other side he would have us to understand, that if we intent to prosper in all points, we must hearken to him and obey him. For all men, yea even the wickeddest in the world are desirous to have issue of their own bodies, increase of cattle, and great revenues. But what? In the mean while we despise▪ God the author of all goodness, and seem as though we laboured of purpose to thrust his hand far from us: which is as much as if I should ask a man an alms, and give him a whyrret on the ear: or as if he should come to secure me, and I should spit in his face: even so deal we with our God. God therefore perceiving such a malice in us, and that we cannot be taught at the first, but do stop our ears against that which he saith; repeateth the same things again which he had spoken to us before. Whereby he warneth us, that if we want any thing, we must lay the blame thereof upon our own sin, and not upon him. Why so? Because he is ready for his part, to bless us as well in issue of our bodies, as in revenue of land, and in cattle, and is liberal and rich enough for us, neither will he be straight laced towards us of the blessings that be in his possession. Let us therefore acknowledge, that the fault is in us, when he withdraweth his benefits, and giveth them not unto us so largely as we would.  
Moreover it is a notable manner of speech, when he saith, That God will open his good treasure, namely the heaven, to give us rain, that the earth may bring forth food. Here Moses setteth forth the order of nature which we see with our eyes, that we might the better understand how God is our father and our nourisher: and that although the sustenance whereon we feed is gathered from the earth: yet is it only God that sendeth all things. How so? The earth in deed hath nature given unto it, to bring forth fruit; but if it should continue dry, what would come of it? We see that unless there fall both rain and dew, the earth doth open, as though it would cry out that it were a thirst, and it drieth up for want of moisture. And therefore David intending to utter his earnest desire of God's grace, useth this similitude, saying: Lord I am unto thee as a dry ground. 
Psal. 143.6.  We see before our eyes how the earth becometh barren and parcheth for want of moisture, and finally hath neither strength nor substance. Had it so pleased God, could not he have given property to the earth, to have of itself substance enough? For as we read in Genesis, 
Gen. 2.6.  there was not such rain in the beginning as we have in these days: but GOD caused a certain vapour to rise up to moisten the earth: and cannot he do the same now, or else that the earth should have some certain moisture proceeding from underneath? And in deed, wherehence cometh the rain? If ye ask the Philosophers, they will say that the rain cometh of the vapours that ascend out of the earth, which being drawn up into the air, be sent down again upon the earth. Thus then, after the opinion of the Philosophers, the vapours do ascend: But now wherefore cometh it, that GOD cannot make the heavens to yield rain except it come first out of the earth: or the earth to keep still that moisture which it hath, so that it may always have strength and substance of itself? What is the cause of this rising up of the vapours, that when the earth hath yielded them forth, they be held up in the air as in Bottles: as is mentioned in the Psalm? 
Psal. 18.12.  What is the cause of all this? It is for that he seethe us to be so blockish and gross, that although he show as with his fingar, that it is at his hand that we receive all goodness; yet is it his meaning to make us to perceive it in a more visible manner. And that is the cause also why he saith, 
Osee. 2.21.  That he will hear the heavens, and the heavens shall hear the earth, and the earth shall hear the corn, and all the seeds that be committed unto it. When the husbandman soweth his grain well, he layeth it up as it were in prison: & it seemeth to be as at the mercy of the earth. The earth than must conceive the corn, nourish it, & make it to spring, & in likewise give it substance. But doth the earth hear the Corn ● It is deaf: that is to say, it hath no power to make it to prosper, except it be heard of others. And how is that? The earth as I have said, looketh up to heaven, and after a sort openeth her mouth, it cleaveth when it feeleth extreme heat, and is not watered as it would. The heaven then must be feign to answer to the earth. The heaven? What can that do? Can the heaven give water? It hath none except GOD draw it unto it by his secret power. 
Levi. 26.19. Deut. 28.23  In very deed we shall see hereafter how God threateneth to give a brazen heaven: It is needful then that God do hear the heaven, and that we repair thither. So then, as often as it reineth, we must understand that God openeth his Treasures, which are else shut up. God (as I have said) could even without rain or dew) cause the earth to bring forth fruit: but he useth such mean, as he knoweth to be convenient for our dullness: and he doth so, to the intent that we should have the less excuse: that if we be unthankful unto him, and close our eyes against so apparent a matter: we should be so much the more blameworthy at the last day, and be sure to yield account for our wilfulness in refusing to know the thing which ought to be thoroughly known unto us. Thus ye see what we have to bear in mind.  
Whereupon Saint Paul speaking of the ignorance which was in the old world, 
Act. 14.16.  before the Gospel was preached: saith that all people went astray like brute beasts: And what was the reason? Because the doctrine was not yet taught, which is the true light to show us the way of saving health: 
Deut. 30.15  as we shall see in the thirtieth Chapter. Notwithstanding he addeth, that God nevertheless left not himself without witness. 
Act. 14.17.  And his using of this manner of speech He left not himself without witness, is as much as if he said: Wherefore? For he hath sent rain upon the earth in due time and season: he hath sent fair weather also. These be Gods witnesses, which declare, that as he hath created the world, even so he doth uphold and preserve it: these be the witnesses that speak with a loud and clear voice, saying that we must look unto GOD for all the nourishment that he giveth us. And that is the cause, why I said, that we should mark well this saying: that God will open his Treasures. For although we see what great riches God hath set in this world, what sundry sorts of beasts, what herbs, what trees, and what a number of all other things: yet should all these things go to decay, unless God sent us daily from heaven the things that are requisite for the preservation of this life. Can we abide three days without the light of the Saviour? If God gave not the natural virtue to every seed, what were it? We should quickly perish. And if there were none other matter, but that whereof I spoke even now concerning the earth, it would soon dry up, unless God remedied it. These therefore be the good Treasures, which God bestoweth on us. And when it is his will to show himself a father towards us: he layeth the heavens before us, that we might see it there. And it is as much as if God should li●t us up by the chin, and say; Poor creatures, when ye seek to be fed; you look whether you have laid corn enough into the ground or no. Indeed that is a thing which you must look unto: but yet you must first of all go higher, and lift up your eyes to me, and even nature itself doth compel you so to do. For ye know that without rain the earth cannot prosper. And therefore forget not the things which I show you day by day, and whereof you be convicted by experience. This is the good Treasure whereof Moses speaketh: & he expressly addeth, The heaven. For what cause? For if he had said, GOD will utter his bountifulness, both from above and from beneath; truly it ought well to have contented us: but yet because of our infirmity, we see how God is fain to express the matter more plainly: as he also showeth that we must come unto him, and look up to the heavens because he calleth us thither, and hath set such order that he will have us to think ourselves to be as barren and hungerstaruen folk, until he hath powered his goodness upon us from above.  
Now having spoken of this good Treasure, he sayeth: He will give rain in dew time, and will bless the work [or labour] of thy hands. By speaking of due season, he showeth unto us that this Gods giving of rain unto us in due time, proceedeth of a special care. For sometimes rain is very hurtful, as we see before our eyes. Whereupon we must conclude, that if GOD had not the power and skill to stay the rain, the fruits of the earth and also the bodies of men should rot. What doth the rain of itself? It engendereth but rottenness. On the otherside we see that the rain refresheth in season, & giveth strength unto the ground, whereby we see that it is the Treasure of God for to give us sustenance. And why is that? Because God knoweth it is good for us, that he cause it to rain. Let us therefore when we see it rain out of season, let us mark how GOD showeth us that it is very requisite for us that he do watch over us, and that no drop of rain fall without his commandment; according to this which we have heard before, 
Psal. 18.12.  namely: That he holdeth the waters above, as it were in bottles. The clouds be dreadful bottles. But the Prophet would have us to consider, that it must needs be a wonderful power whereby the rain is shut up there, or else we should be drowned out of hand: at leastwise it would serve but to rot us, as I have said already. And here by the way we be admonished, as shall be said hereafter, to consider our sins and trespasses: and to think that when God giveth us extraordinary rains, they be as punishments for our offences. Moreover when the rain cometh in season, let us acknowledge that there falleth not one drop but by God's appointment, assuring ourselves that it is necessary for us. That is the cause why Moses did expressly add that saying.  
Afterward he saith that God will bless the labour of our hands: 
Psal. 127.2.  to do us to understand (as he hath showed in another Text) that it is not our own labour and travel that feedeth us, as we have seen in the eight Chapter, 
Deut. 8.17.  where he saith thus: When thou art come into the land which GOD giveth thee, remember that by the space of forty years thou wast fed with Manna that fell from heaven, to the end thou shouldest not say: It is mine own labour that findeth me. Let us therefore learn by these texts that when we have travailed, and bestowed our labour to till the earth, and consideration is had of all that we see requisite: yet nevertheless we must lift up our eyes, and not stand in our own conceit to say, I have done this, it is mine own labour and policy: but acknowledge that it is God's office to give increase, and that without that, all our labour is in vain: as we might well enough break our arms and our legs, and yet in stead of going forward we should still go backward. The sum of the matter which God meant to show us, is that we should labour in all lowliness, and that when every of us hath travailed for his living, we should understand, that it is not in us to give the success, but that GOD must wholly guide it, and give it good issue: not only to the harbage of the earth, but to all things else in general. So then, when a man applieth him to any kind of labour, let him not go about it presumptuously; but let him call upon GOD to help him, saying, Lord it is thy pleasure that I should take pain: well, I go about it; but I know that I shall not prevail, unless thou guide me, & unless thou give me good success: Through thy mere grace and goodness, let my labour prosper. That is the thing whereof we be admonished in this text. Let us not then think, that man's care & skill, or his travel and endeavour can make the ground fertile: but that the blessing of GOD releth all. Yet notwithstanding it putteth us in mind of our duty, to wit, that GOD will so help us, as we may not be idle for we be not made as logs of wood: men must (I say) employ themselves when GOD promiseth them his blessing. For these two points go together, namely that the Lord will bless thee, and yet nevertheless that he will have thee also to labour. It is certain that GOD can feed us, though our arms were broken, he could make us to live without any care, and without having regard to maintain our household: GOD (I say) could give us food of free cost: but it is his pleasure to exercise us, with care and travel, and that every man according to his vocation, should apply himself to that which he seethe meet for him. I say that Gods matching of his blessings with out travel, is to show that he will not have us to be sluggerds, so as every man should sit on his tail, and neither deal with tilling of the ground nor with any other trade of occupying, & take the bridle in our teeth: but that we should do this honour unto GOD, to say, Lord, albeit we have done what we can, yet is it nothing, unless thy gracious goodness rule it. But this is ill put in ure. For we see how men are given to darken the grace of God under colour that they do some thing of themselves: for so they bear themselves in hand.  
And this devilish arrogancy is not only in matters concerning the nourishment of our bodies, but also touching the salvation of our souls. Whereupon is it, that free-will is grounded? Even upon this, that God requireth men to study and labour to do good, to withstand temptations, to have such a fervent zeal as to give themselves wholly unto him, & to forsake themselves. Forasmuch as God requireth all these things, it seemeth that we can do them. Yea but we consider not, that God for all his commanding, saith also that he worketh by his holy spirit, so as he is feign to write his laws in our hearts, 
jere. 31.33. Ezech. 11.19 3● 36.27.  & to engrave them in our minds, and to make us walk according as he commandeth. O it is true, but yet therewithal, we also must do our endeavour. And whence cometh that endeavour? These wretches do not understand, that it is God that driveth us forward and stirreth us up, and that all the endeavouring wherewith men endeavour, is that they be instruments of the holy Ghost. Now then, forasmuch as under this colour of working we seek nothing else but to darken the grace of God, so much the more diligently ought we to note this doctrine, whereby GOD doth stir us up, and would have us to work, and yet showeth us therewithal that we cannot profit, unless he give us good success. Truly there is great difference betwixt the handy work, and that which the faithful do in endeavouring to live well. For (as I have said) men are created to labour by nature: but we be so wicked & froward, that in stead of obeying god▪ we be borne to nothing but to offend God, until he hath reform us, and made us new creatures. So then God doth not only bless our labour, when we endeavour to serve him, through the grace of his holy spirit: but we labour also through his only virtue, according as he doth guide and govern us. This is the sum of that which we have to bear in mind concerning this text.  
Now it is also said, That God will make them the head and not the tail, namely them that endeavour to serve him: he will set them above, and not beneath. This is as it were the top of all prosperity. Now surely it was more behoveful (as it was treated of yesterday) that the old fathers under the law, should have more promises concerning the transitory life, than we have. For they had not such opening of the heavenly life as is given us in the Gospel. Therefore it was Gods will to draw them after that fashion like little children. For inasmuch as an infant is not of capacity to understand the goodness of his father: therefore to encourage him, he will say unto him; I will give thee a trim cap, and I will buy thee a gay new cote: this is agreeable to the capacity of the child, and because his heart is tender, such talk is used unto him: bowbeit the father meaneth to lead him on farther. Even so did God deal with the old fathers: He did set forth his benefits which they should enjoy in this world: meaning to draw them from thence to a higher hope, namely, to the hope of the heavenly heritage. And so the jews were made as a head when the kingdom flourished amongst them, when they overcame their enemies, and when God showed himself to fight for them. As nowadays we must not look to have either kingdoms or principalities as they had; neither have we in like manner the temporal kingdom of David: it is sufficient for us that jesus Christ is given us, and that we reign with him, and that he being our king, causeth us to flourish under his conduction: I say it ought to suffice us, that we be a kingly Priesthood under our head; 
1. Pet. 2.9.  which is the son of GOD Nevertheless, our Lord hath made promise to all the faithful, that if they walk in his obedience, they shall not be oppressed by the tyranny of men, but be maintained in liberty, which is also a blessing as much to be desired as any can be in this world. Knowing therefore that this is a special gift of God, as it is here showed, let us learn to serve him and to give him the whole authority over us: that by his governing of us, we may be set free from bondage of men. We shall see hereafter in this present Chapter, 
Deut. 28.37  how he threateneth them that will not fear him nor shrink at his terrib●enesse, accordingly as is said in the psalm; 
Psal. 105.38  God must needs lay the fear of men upon all them that will not fear him, and be his willing subjects. Let us mark therefore, that if in case we yield to the reigning of God over us, we shall be maintained by him, in such sort, as men shall not be able to oppress us. And if at any time the wicked have their scope, and seem to set their feet as it were upon our throats; let us understand that God doth bring us low, because we have offended him, and because we have not rendered him the praise that belongeth unto him; and that he chastiseth us according to our deserts. But yet must we ever come back to this point, that if we cast not off GOD, we shall be received of him, in such wise as he will be unto us as an army, and make us able to walk with our heads upright: 
Psal. 3.4.  as it is said in the third psalm. So then, this blessing served not only for the fathers that lived under the law, but it continueth also unto the end of the world, and we shall understand that it is not vain, so we follow in likewise that which is added here: Keep the commandments which I set before thee this day, (saith Moses) that thou serve not neither to the right hand nor to the left, to go ●o seek strange Gods and to worship them. We see how GOD doth ever put us in mind of obedience to his word: and that is to the end we should serve him, not in hypocrisy, whereunto we be too much inclined. Let us remember therefore this lesson, which is, that to worship our GOD sincerely, we must evermore begin at the hearkening to his voice, and of giving ear to that which he commandeth us; for is every man go after his own way, we shall wander, we may well run, but we shall be never a whit the nearer to the right way, but rather the further off from it. And God will not only be heard, but also obeyed of all men without exception, yea even without adding any thing to his word, or without taking any thing from it. And this is expressly said: For that men dare be so bold as to bring in their new manner of serving GOD, and to do that which they suppose to be good. Contrariwise let us understand that when GOD hath once showed what he will have us to do, we must simply hold us there, without presuming to add thereunto or to diminish it by any means at all. But above all things he would have us to acknowledge him to be our GOD. For the very cause that maketh men to stray, and altogether to vanish in so many superstitions and idolatries, is that they know not what GOD they ought to worship. We have therefore profited greatly in the Gospel, in the Law and in the Prophets, when we have the skill to say, This is the GOD that showed himself to Abraham, the GOD that showed himself by Moses, the God that lastly showed himself fully in the person of his only son, and the same is he that is our God. As it is also said in the Prophet Esay, where he speaketh of the manifestation of our Lord jesus Christ. 
Esa. 25.9.  Lo, this is he; Lo, this is our GOD. Then let us have a settled faith, that we be not rovers; let us not be like unto little children, nor like wavering Reeds that are carried every way; but let our faith be well stayed, by taking root in our Lord jesus Christ.  
Now let us fall down before the Majesty of our good God with acknowledgement of our sins, beseeching him so to teach us with true repentance, that we may bewail them, and be hearty sorry for our corruption, to the end to withdraw us more and more, and therein to reform us. And forasmuch as we be not only frail but also altogether froward: it may please him to bring us home again unto him, and to underprop our weakness with his mightiness, so as we may overcome all the hindrances that serve to turn us from him; and that we may with perfect constancy go on to the mark whereunto he calleth us, until we attain to the perfection of righteousness. And that in the mean while, it may please him to uphold us in such sort, as that albeit we should fail, yet he cease not to take us still for his children, and make us to understand more and more, that he doth confirm us in the trust of our salvation. That it may please him, to grant this grace not only to us but also to all people and nations of the earth, etc.   

On Friday the xiii. of March, 1556. The CLVI. Sermon which is the fourth upon the eight and twentieth Chapter.  
15 But if thou wilt not obey the voice of the Lord thy God, in keeping and doing all his commandments and ordinances, which I command thee this day, then shall all these curses come upon thee and take hold of thee.  
16 Thou shalt be cursed in the city and likewise cursed in the field.  
17 Thy basket shallbe cursed and thy store.  
18 Cursed shallbe the fruit of thy womb, and the fruit of thy land, the increase of thy kine, and of the flocks of thy sheep.  
19 Thou shalt be cursed in thy coming in, and cursed in thy going out.  
20 The Lord will send upon thee cursedness, trouble, and destruction in all that ever thou puttest thine hand unto, and in all that thou dost, until he hath destroyed thee, and thou quickly perish, because of thy evil inventions, through the which thou hast forsaken me.  
21 The Lord will make the pestilence to cleave unto thee, till it hath consumed thee from the land, which thou goest to possess it.  
22 The Lord will strike thee with swellings and with the fevers, and with hot diseases, and with burning sicknesses, and with drought, and with sword, and with blasting winds, and with the yellow jaundice, and he will pursue thee until he have utterly destroyed thee.  
23 And the heaven which is over thy head, shallbe brass, and the earth underneath thee shallbe iron.  
24 In steed of raining upon the earth, the Lord will give thee dust and ashes: and he will come down from heaven upon thee, until thou be destroyed.  
WE have seen these other days past, how God entreated his people by promises: now on the contrary part he addeth threatenings. And that is not without cause, for we see what slowness is in us, when the case concerneth the submitting of ourselves to the obeying of God. Our feet are swift enough to run to evil, as the Prophet Esay sayeth, and as it is spoken in the proverbs, 
〈◊〉 5●. 7. 〈◊〉. 1.16. 〈◊〉. 3.14.  but God cannot make us to set forth one step, to behave ourselves as becometh us: and therefore we must be compelled to it, as of force. Nevertheless, it is certain that God beginneth with gentleness and goodness. And that is the cause why he keepeth this order of setting forth his blessings unto them that serve him. He mought very well have begun with threatenings, but he did it not. And why? He trieth to see whether we be apt to be taught, by showing himself fatherly towards us, and by making it to be seen, that he seeketh nothing but our benefit and welfare, prosperity, and quietness.  
Thus we see how God doth first make a trial of us: and if that prevail not; then he useth threatenings; and it behoveth those two to go jointly together. For to what purpose is it, if we serve not God with a free will? Albeit that men cannot find any fault with us: yet, if we go to it unwillingly, all our life is detestable. For the chief point is that we have a pure and free good will, to give ourselves over unto God. For we must not have our eye to the reward: and therefore doth it much more follow in reason, that if we go to it by constraint, all our life is cursed. Yet notwithstanding, this desire of serving God because it is not lost labour, is not all that we have to do. For when we be come to that point, we are but at the half way. Although a man receive the promises which be here contained, and offer himself to God to serve him: yet his so doing is unperfect, and deserveth to be cast off. Wherefore? Because (as I have said) we may not be hirelings: but our yielding of ourselves unto our God, must be because we be his, and because he is worthy to have our life employed in his obedience, and specially for that he is our father. He beginneth at the promises because of our infirmity, to set us the more forward. And when he hath brought us on so far, than he manifesteth unto us a greater perfection.  
But to be short, we have to mark, that there are three sorts of people which keep the law of God in outward show. One sort doth it by compulsion, with gnashing their teeth at it, and they do discharge it after a fashion. And wherefore? Because they know well that they cannot escape the hand of God, they fear his anger and his vengeance; and therefore do they serve him; but that is by compulsion. But as I have said, all this is reproved. Another sort takes the middle way: for they know that God is faithful, and that such as serve him shall not lose their labour: these hearken to the promises which be expressed in holy Scripture. And so a great many do yield themselves to serve God, because he allureth them thereunto by promising them reward, as we have seen before. But, as I said, we may not stay there; but we must rather consider, that forasmuch as God hath made and fashioned us, redeemed us, and is our father, the same aught to suffice us although we had no respect unto that which he promiseth us: and forasmuch as he hath prevented us with his mercy: and showeth himself so bountiful towards us: his so doing aught to inflame us with an ardent affection to serve him. This is one of the principal points of our life. But (as I said afore) our Lord in his law hath respect to our rawness: and therefore he promiseth to reward us, to the intent we should have the better courage. And in deed though we serve God with affection never so pure and freely employed, yet must we always wait for that which is promised us, and stay thereupon. We must (I say) hope for his blessing, when we have served him with a good courage: but we may not do it to that end: we must not be drawn by this respect only. For (as I have said) we must be his children, and honour him as our father. And as it is he that doth uphold us: so must we assure ourselves that it is not for us to imagine any merit in ourselves, but that he accepteth us of his own only infinite goodness; and therefore that we for our part, must seek nothing but to vow and dedicate ourselves wholly unto him. Howsoever the case stand, let us learn, that when God hath set his promises before us, he must also be fain to spur us forward. Wherefore? Because our nature is full of rebellion against him: we be not only slow: but also there is in us an inclination to draw quite backward from that which GOD commandeth us. If there were no more but slothfulness, yet were that such a vice as were worthy to be corrected, and therefore we should have need of the threatenings that are mentioned here. But seeing we be so froward to be ruled, that we be always kicking, so as God cannot reclaim us nor enure us to his yoke: it appeareth that the ●anaces be double necessary. And herein there is very just cause to condemn us, seeing that God cannot win us to love, but is fain to show himself dreadful, to make us afraid▪ without the which we would lie still asleep. Seeing then that God doth so little prevail with us, when he traineth us gently, seeking nothing▪ but to make us to follow him with a willing heart; let us acknowledge our frowardness and condemn ourselves: and therewithal let us also confess the fatherly care that God hath of our salvation, seeing he useth all the means which he knoweth to be mee●e for us. For it is all one, as if he should (as ye would say) transfigure himself. His only respect is to reclaim us. One while he smileth on us▪ and another while he frowneth at us. But yet all tendeth to this point, namely, that we may be drawn unto him, to give over ourselves to his service.  
Now will some man say, Seeing that it is so that our life displeaseth God, & that he reproveth the same when we serve him by compulsion: if the threatenings leave us there, what do they avail? It were better that God should forbear them. But let us mark that he traineth us by degrees according as he knoweth it necessary for us. It is certain, that if nothing but fear do bring us to serve god, it is noughtworth: howbeit it is a good preparative, that leadeth us farther on, after having begun at it. As for example: before the God hath meekened us, we be full of pride, & our flesh is altogether rebellious: & to be short, we be as colts that were never saddled nor bitted. God must be feign to prepare us & to bring us in order, which thing to do, he useth threatenings. But this (as I have said) were nothing at all, unless he enured us to a voluntary obedience & subjection afterward. And when we tend thitherward, we have greatly profited in that this pride of ours is beaten down, & we be no more so wyldheaded, but that we know that there is a judge before whom we must make account; & that the same consideration restraineth us from using such looseness any more, & from being so heady in doing evil, as we have been. This is a beginning, & in deed it is but a beginning; in so much that if we should stay there, we were not yet plucked out of the mire. But when we have thus begun, then doth the lord match his threatenings with a taste of his goodness in such sort as we be drawn unto him. And in so doing he showeth himself to be our father. Now when we understand that God in deed is ready to reward us when we have served him, albeit that we be not able to deserve any thing, but rather do provoke his wrath: thereupon we must have our refuge to his mere mercy, to obtain remission of our sins, as it is offered unto us in our Lord jesus Christ, and as he hath purchased it for us by his death & passion. When we be thus reform, and rid of all trust in our own works, than ought we to offer up ourselves willingly in sacrifice unto GOD, 
〈◊〉 12.2.  as Saint Paul also doth exhort us in the twelfth Chapter to the Romans. He setteth us forth no reward, but saith: I beseech you brethren, by the mercy and compassion that God hath showed towards you, that every one of you renounce this world, and also himself, that you become lively sacrifices unto GOD: for that is your reasonable service.  
But yet some man will reply again and say: If threatenings make us ready for the promises of God, it seemeth that they should be placed in the first rank, and that the promises should follow them. But the answer to this doubt is: that God will hold us more convicted before him, when he beginneth with us by his promises. For we cannot say but that there is a shameful thanklesnes in us, seeing that whereas our Lord seeketh only to win us by love, we notwithstanding deal frowardly with him, and draw backward, when he cometh so lovingly towards us. Ye see then how the promises are set before us in the first place, that we might be the better reproved of our frowardness. But hath God showed us that his goodness would not avail us, except he threatened us? then doth he use rigour, and the same rigour doth profit us, forsomuch as we be touched therewith, and our hearts are daunted. I mean not all; for there be many that take the bridle in their teeth to strive against God: but I mean the faithful. Those are they that be prepared for the promises of God, through threatenings. afterward God turneth yet again, all allureth them new again with his goodness, as is said afore: in so much that when he hath stung them with his threatenings, to tame the stubbornness of their flesh; (as surely it is requisite that God should show some sign of his wrath:) thereupon he setteth before us his mercy, which is the accomplishment of all, to the end (as I have said) that we should learn to yield ourselves wholly unto him with a free disposed affection.  
Now let us come to the words that be set down here. If thou wilt not obey the voice of the Lord thy God, to keep his commandments & statutes which I set before thee this day: all these curses shall come upon thee, and take hold of thee. Hear Moses speaketh expressly to such as have been trained in the word of God. True it is that they which offend without the law, shall perish nevertheless, 
 as Saint Paul saith in the second Chapter to the Romans. And in very deed we see that the ignorant and blind scape not unpunished at God's hand. Albeit that they might plead that they were not taught: yet are they faulty enough. But let us note, that here our Lord doth double his curse upon those unto whom he hath showed such favour, as to manifest his will unto them, and to show them the way of saving health, had they obeyed him, and yielded themselves unto his doctrine. This then is not general to all men. But God doth first of all show, that when he hath given his law, and published it abroad. The fault is in the people that they understand it not. This is the cause why Moses doth expressly say: the commandments and statutes, which I set before you this day. When he sayeth, Commandments and statutes, it serveth to show that they contain a sufficient instruction, accordingly as we have told you here before; that God hath not spoken by halves: but that he hath so taught his people, as they cannot reply and say, We wot not what these things mean. Lo here the Statutes & commandments which I set before you, sayeth Moses. If you apply your endeavour to them, you cannot do amiss. And therefore let us bear well in mind, that according as God hath delivered us his word, our ungodliness is doubled before him, and our punishment must be so much the more grievous, if we be not willing to do good, yea, and also profit therein, and from day to day be established in his obedience. That is the thing which we have to consider upon that saying.  
Moreover when he sayeth: If thou wilt obey the voice of the Lord thy God: it serveth to touch us thoroughly to the quick. For seeing that God vouchsafeth to speak unto us: is it not meet that we should at the least give ear unto him? And if we play the deaf folks, is it not a matter contrary to nature? For if we would not hear our equal, he would take it in disdain, and much more would our superior. And whereas God hath all sovereign dominion over us, and hath done us the favour to deliver us his word, and acquainteth himself familiarly with us, if he find us stubborn against him, disdaining to hear him; is it not meet that he should avenge him of such a contempt? Specially when he seethe such a villainous stateliness in us, which be but worms of the earth. The thing then which we have to remember upon this text, is that here Moses intended to condemn the ungodliness of men that do still continue hardhearted, notwithstanding that God give them the mean to return, by setting his word before them.  
Now, when he sayeth that these curses shall take hold of us; it behoveth us to remember that which was spoken of here before. 
Deut. 28.2.  For in speaking of the blessings of GOD, he said; Thou shalt be compassed round about; and now he doth in like wife join the curses in the same manner, so that we may not think to escape the hand of God. How sly so ever we be, we shallbe always entrapped, it will not boot us to seek startingholes, according to this saying of his by his Prophet, If thou go into thy house, and shut thy door and double bar it, 
Amos. 5.19. & 9.1.2.3.4.  yet shall the serpent come in and sting thee there: If thou go into the field, & seek means to escape, thou shalt meet with a lion upon the way: if thou slip aside from the lion, a Bear shall meet thee, and to be short, whatsoever men do, when God is against them, & is become, as it were, their enemy, they must needs find that they be surprised, caught, and entrapped, and environed round about with these curses, without any hope to get out. Therefore, let us not deceive ourselves in seeking worldly means to save us: for if the hand of God be lifted up against us, (as we shall see in the song here at hand) He hath his storehouse full of rods, 
Deut. 32.23  and not of three or four sorts only, but of infinite: and if we suppose that we are escaped, when we have overcome some one evil; then we deceive ourselves: for God hath by and by an hundred more. Let us then look for all manner of woe, if we obey not God's law. But it were a miserable appeal if we should come unto God by compulsion, only for fear of his punishments. What must we then do? We must submit ourselves willingly unto him, praying him to keep us from procuring his wrath, and from warring against him, and from enforcing him to come to defy us. That were as if some petty lord would attempt war against a great Prince; having neither strong town, nor munition, nor ought else: and yet would needs presume to defy one that is able to swallow him up, if he did but lift up his finger against him; and were not that a madness? Likewise, when we provoke our God, by setting ourselves against him wittingly, he must needs beset us, and hold us as in prison. Wherefore, let us pray him not to suffer us to be so far overseen, as to fall to defying of him: but that we simply obey him, so as we may be crowned and encompassed with his blessings; according as it is said in the two and thirtieth Psalm. He that putteth his trust in God, 
Psal. 3●. 10.  shallbe crowned with his benefits: that is to say, God will make him to possess his blessings round about him, and he shallbe so thoroughly fenced on all sides with his safeguard, that he shall not need to fear. Albeit that we be laid open to never so many dangers, yet shall we be preserved through his goodness. Now as touching that which he addeth; we have expounded here before.  
Concerning the curses, he saith: Thou shalt be cursed in the town, thou shalt be cursed in the field, thy coming in shallbe cursed, thy going forth shallbe cursed, the fruit of thy womb shallbe cursed, and the fruit of thy cattle and of all thy flocks. Hereby are we again done to understand, that all the evil which we see in this world, proceedeth from the hand of God. By the word evils I understand all the punishments, and all the wretchedness whereunto we be subject, according also as he speaketh thereof by his Prophet Esay, 
Esa. 45.7.  saying: I am the Lord which made both light and darkness, which have in my power both life and death, and which doth both the good and the evil. He useth this kind of speech purposely: not that the evil, whereof we be faulty, doth proceed from God, nor that it ought to be imputed unto him: it is not so. But he meaneth that all the miseries and calamities which we suffer in this world, be as it were so many chasticementes: we may not attribute them to haphazard, as shallbe more plainly touched hereafter; 
Leu. 26.22.  where God sayeth, If you will needs come against me at all adventure, I will in like wise come against you at all adventure. He useth the same very words. And wherefore? Because that men do blear their own eyes, and say; Lo, what misfortune is befallen me? When they be any ways afflicted, they cast out spiteful speeches against God and overshoot themselves, not considering that God is a judge, and governeth the world by his providence; they are not able to perceive that, so dull and senseless be they. And that is the cause why Moses useth this kind of declaration, and so large in this text. And it serveth to bring us to that which I alleged even now out of the Prophet Isaiah; where GOD showeth that he made both light and darkness, and did both the good and the evil. We may not here conceive vain thoughts, saying, Whence cometh this unto me? It is a misfortune. Would God it were not so. But we must acknowledge the hand that smiteth us; for that is great wisdom. And for the same cause doth God complain thus by his other Prophet: 
Esa. 91●.  This people have not regarded the hand that smote them. Ye see then how we must understand that all the afflictions and miseries which we endure in this world, be very strokes of Gods own hand. And even in that respect is it said by the Prophet Amos: 
Amos. 3.6.  Is there any evil in the city which God hath not done? That is to say, can there happen either war, or pestilence, or famine, or diseases, or poverty, or any other calamity whatsoever it be, that cometh not to you from God? Wretched people, be you so foolish and beastly, as to imagine, that God which created the world, doth leave it at random, and hath no care to watch over his creatures, or to bestow on them, that which he thinketh meet for them, sometimes to show his goodness, and sometimes to make them feel that he is a judge, and to punish men's sins, and to make them to know what his office is? Think you that he dwelleth idle in heaven, and that he uttereth not his virtue, or that the world is not guided and governed by his providence? So then, like as heretofore God hath showed that we cannot prosper, 
Deut. 8.18.  but through his grace and love that he beareth us, in that he hath chosen us for his children, and will also accept our service; so now he showeth in like wise, that if there be any affliction, poverty, or other misery, they come not by happehazarde: but are very punishments of Gods sending: and therefore when things fall not out after our liking, we must fall to considering & examining of our sins. If we be grieved with any manner of thing, so as one is troubled with his household, an other with the loss of his goods, another with some disease, another with some vexation of mind, and an other with the foregoing of some thing that he loved: let us acknowledge, saying; Lo, it is our God that hath lifted up his hand, & holdeth it up stil. And wherefore? Because that we have offended him. The first point than is, that men may not flatter themselves when God visiteth them: but they must know, that by this means they are made to understand their offences, to the end to humble themselves, and to bewail them. Thus much for one point.  
The second point is, that we must not think to escape the scourges of God, be we never so subtle; but that we shall ever be caught by the back, if God be against us. And well may we make us shields, and rampires: but when we have practised what we can: yet will not our Lord miss to find us, he needs but to blow upon all our defences whereby we think to guard ourselves against him. It is not like as if we should have to do with creatures. Against them we might fortify our selves both behind and before; but God will knock us on the pates from heaven. We can have neither shield nor rampaire against him, in hope thereby to stop his hand from touching us, when it pleaseth him to punish us.  
Again, to what end shall all the fortifications serve that we are able to build against him, but to overthrow ourselves? Let us therefore understand, that all that ever men can do against God, shall turn to their own confusion, and utter overthrow. That is the thing which Moses meant, when he said, That we shallbe cursed in the town and in the field, that we shallbe cursed in our going forth, and in our coming in, if we obey not the voice of our God. And as he said afore, that God will open his good treasure from heaven, to give us rain in due time; so now he saith, That God will make our heaven as Brass, and our earth as Iron, and that in steed of rain he will send us drought, he will send us dust and ashes, and there shallbe nothing but barrenness amongst us. Here we must call again to mind the lesson that hath been laid out briefly before: that is, that according as every one of us is visited by the hand of God, we should benefit ourselves thereby and every man apply that to his own use which is here mentioned. For God useth many ways to chastise us. One is punished in his own person with diseases, reproach, and I wot not what else: an other hath some secret heartbyting, so that although he be whole in body, yet he ceaseth not to be tormented in mind: another is plagued with his wife or with his children: and another is troubled with his substance. According therefore as every one findeth himself afflicted, so let him resort to this that is told us hear, saying: Alas, I see how my God calleth me unto him, I may not now provoke him: for what shall I win by using many wyndlasses as the worldlings do, who desire to fall a sleep in their miseries: and the only comfort which they seek, is to have no regard to God. Now if we do so; then must that which is spoken in the two & thirtieth Psalm be practised upon us, to wit, that God will deal with sturdy and hard-hearted folks as with restive horses, 
Psal. 32.9.  and mad moils. As hereafter we shall see more at length. So then yet must we come to the said point of feeling of God's hand according as every one is afflicted, first in his own behalf, and then in common. When we see a drought, let us not accuse the heaven nor yet the air, saying it was the disposition of them. Let us not do, as the fantastical folk do, which look no higher than the stars; but let us think upon the hand of God: that as many afflictions as fall upon us, may be unto us as visible signs and marks that God executeth the office of a judge toward us: and that although he condemneth us, as often as he punisheth us, yet the same is not a condemnation to the death, but a summoning of us to appear before him, there to frame new process against us. This is a point which we ought to mark well. Therefore when we feel any evil or grief, let us understand that we have offended God: but let us think therewithal, that God nevertheless meaneth not to execute a final sentence upon us, when he calleth us again unto him. To what end then is it? Is it to condemn us without mercy? No: but he doth us this favour, that we might be our own judges. When he doth summon us, it is to the end that every one should plead guilty of his own good will, and thereupon ask him forgiveness, and flee for refuge to his mercy. Lo here an inestimable privilege. And so let us benefit ourselves both privately and publicly by the things that are told us here: That when we see the heavens burning hot, and we ask rain, and yet go without it, so as the fruits do fail upon the ground, and the heat drieth up all things: let us understand that it is the hand of GOD which visiteth us, and let us confess our sins with one common accord. And if any man feel any household vexation, let him confess; Well, GOD doth waken me by this visitation, because I have offended him. Thus the chief study, wherein God would have the faithful to exercise themselves, is the examining of their sins, after this manner: whereby it will come to pass, that (as Solomon sayeth) Blessed is the man which doth trouble and quicken up himself, 
Pro. 28.14.  not that we must so trouble ourselves, as to fall into unmeasurable despair: but we must quicken up ourselves with fear, because the devil seeketh nothing else, but to make us dull and blockish, to the end we should offend God, and blear out our tongues against him like as we see these despisers do, which set themselves against him, dashing at him with their horns, and vomiting out their blasphemies. To the intent therefore that we come not to that pass, we must quicken up ourselves with fear and trembling: which can not be done, unless we profit under the correction of our God, and consider, that when he visiteth us, it is to call us unto him.  
IF we were threatened by a mortal man, as God threateneth us in his law: surely we would be moved, albeit that he had no great power over us: wherein our ungodliness is to be seen, insomuch that although we endeavour to cloak it, yet it bewrayeth itself, in that we attribute more power to mortal creatures, than we do to the living God. But hereby God intended to try the honour and obedience that we bear him: to wit, namely in this, that he assureth us of his love, we should rest all wholly thereupon, and hold ourselves contented therewith. And in likewise on the contrary side, that when he giveth us any certain token of his anger, we should quake thereat. Let us take good heed therefore of the thing that is here mentioned: namely that we be not so blockish as to make a scorn of god's wrath. But let us return to that which hath been said already, to wit, that his hand must needs be against us, if we live not according to his law. It is certain that men will naturally give liberty to their lusts, to do whatsoever God hath forbidden them, and that they will not stick to make war against him. In deed they will not say so, yet doth the thing show itself to be so. For when we on our part have defied him and assaulted him; is it not reason that he should arm himself against us? True it is, that so long as we live in this present world, the infirmity of our flesh is such, as we are not able in all respects to satisfy the law of God. Nevertheless when men pass their bounds so far that good and evil is to them all one; and that they strive not at all against their lusts: they show themselves open enemies unto God. And to that end also is it that Moses speaketh. Albeit that we do our endeavour to resist the evil, and that the fear of God doth bridle us, yet cease we not to deserve to be chastised of him: as we see the faithful be not exempted from many afflictions: and that God reclaimeth them much rather than he doth the despisers of his majesty. For as they be his children, so hath he the greater care over them: and therefore doth he chastise them the more earnestly. Howbeit Moses in this place speaketh but of such as harden themselves in stubbornness, flinging out of course in such wise, as they make no conscience at all to do evil. They never think that there is a judge in heaven, until he make them to feel his hand. And therefore he saith not; God will chastise you as a father doth his children: but God will strike you mainly; you shall feel his hand, so roughly and lively, that you shall not be able to abide it: and that not for one day but continually till ye be consumed and perished. Seeing then that we hear such threatenings; let us understand that they be prepared for such as are hardened in evil, and be not restrained with any fear, to sigh when they feel any evil temptation in themselves: but go on, taking the bridle in their teeth, and make a mock of God. And what shall follow of that? Over and beside the things which we have seen here before; Moses addeth, that God will smite such despisers with diverse plagues. First that he will send them enemies; and give them power, to destroy and to consume them, insomuch that they shall persecute them even in their dead carcases, so as when they be discomfited, he will not do them the honour to suffer them to be buried, but leave them for mere for the crows, and for the beasts of the earth: and moreover that he hath divers other means to plague them in their bodies; by sending them diverse diseases, as cankers, and other botts and scabs, whereby they shall be brought to such an afterdeele, that they shall not have as it were any more understanding, but be utterly out of their right wit, so as they shall grope at noonday, as the blind do in the dark. And surely the forest point of God's vengeance, is when men be so overthrown that they have no more the heart to return unto him, ne be able to recover themselves to acknowledge their faults, and to perceive that when the hand of God doth visit them, there is no help, except they make their refuge to his mercy: but abide astonished as men besides themselves. By which means God showeth himself to be mortal enemy unto them.  
Now as touching that which Moses speaketh here of enemies: we see again how God holdeth the hearts of men in his hand: so that if we be in peace and anon war is made against us, and we wot not wherefore: (as I have already showed) it is because God is angry with us: and that forasmuch as we have spited him, he must also war against us. He hath soldiers enough. As soon as he maketh any sign (as saith the Prophet) all the earth is moved; 
Esa. 5.26.  yea even though a little while before, no man thought to have stirred. Let us therefore understand, that when wars are toward in the world, God showeth tokens of his wrath. It is certain, (as we have already said) that albeit we serve God faithfully, and stand in his protection: yet we shall not cease to have enemies. For it is his will to exercise us by that means: and it is the state of the Church, as it hath also always been. But this good cometh thereof, that God will maintain us against our enemies. When they have devised wonders against us, yet shall they not bring their purpose about. They shallbe disappointed. And though they be as fierce as lions, and full of desperate rage: yet will GOD tame them at the last: all though they continue in purpose to devour us, yet they shall not have the power to do it: 
Deut. 28.7.  But (as hath been said afore) if they come against us one way, they shall flee seven ways. But now it is said contrariwise that although we be of power above our enemies, and do set upon them in never so good order: so as the victory may seem to be already gotten on our side, (as we see how the wicked be inflamed with pride and presumption) yet when we think ourselves to have gotten the goal, God will touch us with such a fear as we shall not know which way to run fast enough, but every of us shall be at his wits end. Let us understand hereby, that when God stirreth up wars to chastise us, though we be never so well furnished, and have all the means that may be to resist; yet must we needs perish if God be against us. For victory is not obtained by the force and valour of men, but by the power of GOD, who for that cause is called the Lord of hosts. 
 And there is none other help for us, but to be at peace with God, that he may brood us under his wings: accordingly as he useth the same similitude, that he will play the part of a hen towards her chickinges. 
〈◊〉 ●3. 37.  For then shall we be safe though all the world conspired our destruction. And albeit that our enemies be never so mighty and strong, and fully minded in their malice to destroy us utterly: yet is it sufficient that God doth warrant us and that albeit we have no succour of men, yet are we sufficiently fortified by his only power. But if we proceed to offend him: and he seethe that when he hath spared us to recover us unto him; we have leaver to be adversaries unto him and to continue in our rebellion: then after he hath borne with us long enough, he must needs bring us to this point of being consumed by the hand of our enemies. And although others seem as wicked as we, & that God do not prospe●● them more than us: let not that deceive us. For God will sometime give victory to the wicked, which be no better than we, but peradventure worse; yet will he not fail to destroy us by their hands, and yet they shall have their turn as well as we. But in the mean while, we must not think that this threatening is delivered in vain. Therefore let us not compare ourselves with others, saying, O, are not they offenders aswell as we? And hath not GOD good cause to punish them? Yes, he hath fo● but he knoweth the due time and season, and he can use them as seemeth good to himself: but let us prepare ourselves to abide his blows, if we stop our ears against his threatenings, and sleep when he would waken us. For if we give no credit to his threatenings, we must feel by effect, that he which pronounceth them, hath power to put them in execution, and that he speaketh not, as they say, to scar little children. It is certain that GOD will threaten often, before he execute judgement. But therein let us consider his long patience in tarrying for us. 
〈…〉 15. 〈◊〉. ●. 4.  And if we abuse the same, it will be nought else but a heaping up and a doubling of God's wrath towards us: insomuch that it had been better for us that he had rooted us ●ut the first day, than so long to have forborn us. Let scoffers say, that respite is worth gold. But there is no respite so long which we would not redeem with a hundred deaths, if it were possible, when we have been so stubborn against our GOD, and so disobedient to his word, that we have made but a laughing matter of his giving of some token of his anger. Let us therefore consider, that whilst that GOD doth spare us, he giveth us leisure to return unto him: and that if our enemies have forborn us, it is of his favour showed unto us, that we might prevent his wrath. But if we will not hear him when he speaketh, nor receive his warnings: it behoveth us to give ear to these his threatenings here denounced, and he must be feign to send us to an other school. It is the wonderful goodness of our God, that when we have thus provoked him, as we see; yet he forbeareth us, and all to recover us unto him, not by forcing us with main strokes, but by alluring us after a loving manner, being ready to receive us to mercy, as though he were not a judge to vex us and to condemn us. But what? When we have contemned all this, it must fall out in the end (as I have said afore) that our Lord must stir us up other masters, so as the wicked may rise up against us, and seek to make a slaughter of us by butcherly murdering of us, being in very deed the executors of God's vengeance, whereof we were warned long aforehand, and made but a laughing game of it, continuing still in our sins and wickedness. That is the cause why I said, that so long as GOD speaketh unto us, and we condemn ourselves, and acknowledge our sins, and seek atonement with our GO● that we may live in peace in this world: although it be Gods will, that we should have enemies and be kept occupied with wars, yet notwithstanding he holdeth us still in his keeping and we be maintained and defended by his power and goodness.  
Now 〈…〉 that which Moses addeth, That the dead carcases should be eaten of ●rowes and of wild b●●st●●, and that there shall be no man to drive them away: it seemeth to be a vain threatening: for it is no matter whether it be so or no. If a man be buried when he is dead, what is he either the better or the worse for it? It seemeth then: at the first blush, that this should nor be greatly regarded 〈◊〉 But GOD meant to show that he will make his wrath field even in the bodies of them that be dead. And iniverie deed burial is a privilege that GOD hath given to mankind for a warrant of the resurrection. Let us not think that the use of burying the dead is proceeded of a foolish superstition, or than men devised it. It is true that the heathen have used it, and that was a witness against them: And at the last day they shall be convicted by their using of that Ceremony, which should have taught them to look for the last resurrection; and their not considering of it is unexcusable. For our burial ought to be unto us as a lively glass or portraiture, to show unto us, that we be not created to go after such a sort in corruption, as though there were not an other life, and that we should not be restored unto a new state. And it serveth always for a larger declaration, that mankind perisheth but for a time, and that their bodies shall be renewed. Now forasmuch as burial is as a memorial of the Resurrection as I said afore; therefore is it given to men as a prerogative, to be buried: in respect whereof there is used an honest comeliness, as who should say that we which remain are taught as it were by eye sight to look continually for a second life. For the dead also doth bear a certain mark in his body, that he is as it were laid up in safe keeping, until the day come that GOD will raise the dead again. Now on the contrary side: whereas it is said that men shall not be buried, but that they shall be eaten of beasts and fowls: it is as much as if God meant to deprive them of the common benefit, that he had granted to all mankind: and as if he had showed openly that both in life and in death they were accursed of him. And that is the cause why it is said: Thou shalt be Buried with the burial of an Ass: 
jer. 22.19.  which thing was spoken by the Prophet to a King, even the King of judah. But yet, because he would not be corrected, and that whereas GOD had given him the honour to bear in his life time the figure of jesus Christ: yet notwithstanding forasmuch as he had abused the same and given over himself to all ungodliness: thou shalt be buried with the burial of an as●e (sayeth the Prophet.) We be hereby warned to have very gre●● regard of all the corrections that GOD ●i●deth us: yea even of the very lest: that we may be always stirred to fear. ●or what is the cause, that we pass over so many chastisementes of GOD, without profiting by them? Because we shut out eyes wilfully, and unless we be compelled by utter force and necessity, we are contented to bear ourselves in hand, that it is not GOD that ha●tiseth us: and (as we shall see hereafter) we fall to such blockishenesse, as to attribute all to fortune. Let us therefore be admonished to mark all the corrections which GOD sendeth us, both upon ourselves, and ●pon our neighbours, that we may receive warning by them. Io seemeth to be but a small matter, not to be buried: yea but yet will God have it noted, and to be understood th● it is his hand, and that he showeth himself adjudge against such as have offended him. Seeing that GOD will have his judgements known in ●o small things? let us be advised to have more wit and discretion. As often as GOD giveth us (as ye would say) but a filluppe, let us be moved to think on him and nor tarry until he draw his sword, or bend his bow to hit us with a mortal wound: but let us by all manner of means humble ourselves under his hand. Moreover we have here, a Testimony of the life everlasting. True it is that this point was not so plainly declared in the law, as it is to us in the Gospel, neither that we should rise again to the heavenly glory, nor that we should live with God after our death. But yet for all that, the old fathers did not lead the life of beasts, neither did God leave them in such ignorance, as to have their faith closed up in this present world and in this transitory life. For here we have a record, that when we have finished the course of this life, there is yet a greater judgement prepared for all men. And if GOD do forbear us here, and notwithstanding that we escape all the curses mentioned in the law, even to the end: yet must we come to a greater reckoning. For it were a needless matter, for GOD to speak of depriving men of their burial, if (as I said even now) he had not a farther meaning in it. Therefore let us so use this doctrine, as we may be provoked to have an eye to the life that is yet hidden from us, and which we look for by faith; and let us not think it shall greatly avail us, when GOD punisheth us not in this world. For it is far better for us to linger here beneath, and to be always in miseries: than to enjoy our ease and delights, and that in the mean while GOD should but tarry for us, to thunder upon us when he hath taken us out of this world. Thus ye see whereto this Text of Moses doth serve us, where he sayeth, That the birds and beasts, shall eat our carcesses, and that no man shall drive them away.  
Now if God give such tokens of his wrath on the bodies that have no feeling: what shall become of the souls, wherein is the very seat of evil, and the kingdom of Satan? For our hands, our feet, our eyes, and our ears, offend not of their own proper moving; but by the direction and provocation of our wicked thoughts and affections. And wherely all those things, or whence proceed they but from our souls? Seeing then that the bodies which were but instruments, do feel the wrath of GOD, and do answer to the same as we see: let us not suppose that the souls go quit. Let us therefore look evermore higher than to this transitory life for to w●ken us. and to make us to walk in such obedience, that after we have fought against sin, and against Satan, and have been exercised in patience, and in diverse, afflictions in this world, having done our endeavour to serve GOD with all diligence, our souls may be taken up to rest, and that our Lord in likewise may show the self same favour upon our dead bodies. Notwithstanding, this favour and blessedness of having their bodies buried, doth not always happen to the faithful, whereas it falleth ou● that many of the wicked are very honourably buried; howbeit that the same is nothing to them, neither is their state any whit bettered thereby. We see what is said in the Psalm concerning them that have faithfully served GOD: 
Psal. 79.3.  namely, that their bodies were laid ou● for a pray to the fowls, and the beasts; and yet were they the children of GOD. And albeit that this be a testimony of God's wrath upon the wicked: yet may it oftentimes come to pass, that our Lord will use the same manner of chastisementes upon his own people: And yet it shall be nothing to their hurt.  
True it is, that we must evermote humble ourselves, when such a thing happeneth, and we must understand that such things be as it were marks of Adames sin, and of the corruption that is in us, and also of the offences which we have committed: and yet for all that our Lord in the mean space turneth this evil to good, when he permitteth the faithful to be deprived of burial. We see what is said of the wicked rich man and of Lazarus. It is said, 
〈◊〉 ●6. ●2.  that the rich man died and was buried: behold how the worldly pomp is bestowed on the reprobate. It seemeth that his soul should have been received into paradise when his body was sumptuously carried and used with great ceremonies. And what of Lazarus? He died too. But what mention is there of his burial? None at all. Whereby our Lord jesus doth us to understand, (for it is he that speaketh it) that we must not stay altogether upon these visible things. But yet this threatening (how so ever the case standeth) is not in vain. What is to be done then? Let us gather generally (as we have said) that burial serveth to lead us to the hope of the heavenly life, and of the resurrection which we must hope for. Thus much concerning that point.  
When we bury them that be dead before us, let it serve always to provoke and to stir us to understand that we be not created to live only in this world: but that there is an other better life prepared for us. And again, when when we see that our Lord depriveth any of their burial, let us understand that he therein showeth his wrath. Nevertheless it is better sometimes for a man to be devoured of beasts and birds, and to be chastised of GOD after that sort in his body for the sparing of his soul, and to have a temporal condemnation, than to perish for ever more: It is better sometimes for a wicked man to be hanged, than to die in his bed. For how many do we see to gnash their teeth against GOD, when he hath patiently tarried for them, and given them so many plain and apparent tokens of his wrath for their conversion; and yet nevertheless they make a mock of him, and still continue obstinate in their rebellion? When a wretched ill doer is condemned by men, he is ashamed of it and cast down in himself, and acknowledgeth and bewaileth his sins. This condemnation then, which he beareth in his body▪ albeit that it is an execution of that which is here spoken by Moses: doth serve to his salvation; and therefore let us bear away these things. Moreover when the faithful, even the very martyrs be burned, and their bodies consumed to ashes, so as they have not that which should be common to all mankind: let us understand that GOD converteth the same to their welfare, and that their glory is thereby doubled. As how? It is certain that this is a threatening of God, as be also all diseases. But when our Lord saveth so, he meaneth that they be the ordinary means, which he useth to correct our sins: but yet nevertheless he faileth not to chastise those so with his own hand, which have not offended him: or at leastwise whom he meaneth not to pursue with rigour. This is in sum that which we have to bear in mind concerning this Text.  
Now let us come to that which Moses saith farther. He sayeth that GOD will strike the despisers of his law with many diseases. He hath spoken heretofore of fevers, and of the hot disease, and of the yellow jaundice, and of such others: now he speaketh of the Itch and canker and of other worms and scabs. Where also mention is made of the Emorodes, as some do expound them; all these foresaid things be the weapons of GOD, to punish the offenders of the Law. To be short, they be his men of war to encounter with us, when he seethe that we take heart of grass against him. And truly when we favour our own lusts to violate his righteousness, and to break the order which he hath established among us: and when he seethe our lusts to be so inordinate which are thieves and robbers: he armeth his people and substitutes which be the diseases that are here spoken of, and other sorts. Let us therefore learne●, that whatsoever diseases we suffer in our bodies, the same be all messages of GOD to make us to feel his wrath, because we have offended him: but specially the extraordinary diseases, as when GOD sendeth upon us the sicknesses that are not usual amongst men, for the curing whereof they can hardly find any mean, or else it is altogether impossible to do it, by reason of the strangeness of the things: then meaneth GOD to make us to feel his anger toward us double, and to show us that we have provoked him too too much. But we think very slenderly of this. For contrariwise concerning the common diseases, the ordinary having of them maketh us to think that they proceed not from God. They say: there is a man that hath a fever: and there is an other that hath the murr & the pose, or some such other disease. Well, these be things wherein we be hardened. As how? By custom. And must God in the mean while lose the possession of his right? If he do still show himself a judge towards us, in chastising us: is that a reason why we should forget him, and have no regard of his hand? But howsoever the case standeth, such is our blockishness. I would God that the examples thereof were not so notorious as they be. But let every one look to himself, and see if the customablenesse of sicknesses cause us not to turn our back upon God, & to have the less regard of his judgements and of our own sins, so as none of us findeth any fault with himself. Thus much touching the common and usual sicknesses. And as for the extraordinary diseases, we see how men are hardened by them also. I pray you have we not seen that God within these fifty years hath brought up new diseases, against whoredom? Whence cometh the pocks and all these other filthy diseases, which are not to be reckoned up at this time? Whence come all these things but from GOD, who uttereth such vengeance as erst was never known? The world wondered at it, and for a time, men were greatly afraid of it: but yet of all this while they have had no consideration of the hand of God. And at this day it is become so ordinary a matter, that the despisers of GOD, I mean the lecherous sort and the whore hunters, which give over themselves to all lewdness, do but wring their groins at it. Though GOD smite them with that kind of leprosy (for it is a kind of leprosy in very deed) so as they be eaten with the fretting thereof and with other filthiness; yet they cease not to follow their trade still and to mock at it: and truly it seemeth a very strange case, that such a punishment of GOD should be so turned to a scoff. What a jesting make they nowadays of their bawdry when they be thus punished at the hand of God? How cometh it to pass, that they themselves do make a jesting and scoffing at it, as it were in spite of God, and that whereas he calleth them to humble themselves in sackcloth and ashes, they do but blurt out their tongues at him, and are so far from being ashamed of their doings, that even as it were in spite, they make a sport of their own filthiness and miseries. We see then how froward men be, seeing that they can profit no better in God's school. I mean not in the school of his doctrine, where he speaketh unto them, but when he smiteth with heavy strokes, and also raiseth up wars and troubles, which ought to make men besides themselves for fear: but yet in the mean while this is not written in vain. Let us therefore be better advised: and when GOD sendeth us any strange diseases; let us understand that our sins be multiplied▪ and that GOD must therefore be more moved than ever he was. Wherefore let the same bring us to repentance, and let us not double our iniquities: for in the end, we shall find the thing by experience, which we saw even now; namely, that when the evil shall stick unto us, yea even in our marrow and in our bones, until we be utterly consumed. Besides this God hath other manner of means to punish us, and when he perceiveth that the usual means prevail not, then hath he other rods laid up in his storehouses; as it is sa●d in the Canticle. Yea and we shall see what it is to walk at all adventures against him: namely that in the end he will overtake those folk overthwartely with a crooked measure, which play the ignorant fools after that fashion, and do nothing but scoff and shake their ears, when he hath punished them one way or other. Let us not tarry therefore till GOD use such extremity towards us: but being warned afore hand by that which is mentioned here, let us look to it, and consider that look how many sorts of diseases he sendeth us. so many witnesses he sendeth to prove that we have, sinned against him: that we might think thereon and turn to him again with all lowliness.  
I said erewhiles, that the very uttermost of all, is this which Moses addeth in the end: to wit, That GOD will smite us with astonishment, and that we shall be blind groping at full mid day, as the blind in the dark, and that our heart shall be amazed. Hitherto we have seen that God showeth a singular favour towards men, in afflicting them in their bodies, when they have their minds still in quiet, that they may be patiented. For they feel their sins and bewail them, and they cease not to call upon him that chastiseth them. And in very deed it is sometimes seen, that the grace of GOD is much more manifested towards such people, than if they had no such great afflictions. As for example: If GOD spare a man, and he serve God: we see that God blesseth him. When we see a sound and holy life in one, we will say, here is a man that serveth GOD, and God also showeth himself gracious towards him. Again we see an other that is visited with great diseases, every man hath pity and compassion on him; he pineth continually, and hath vehement pains, he is vexed with diverse-maladies, and the very remedies that are given him be so grievous that nothing can be more: yet notwithstanding this man ceaseth not to hold himself in quite, confessing his sins and craving pardon of GOD: we see such a patience as moveth us to glorify God; and the party continueth still in prayers and supplications. When a man is thus mortified, and GOD holdeth his heart still in awe, so as the party continueth in obedience under his hand; then perceive we a great grace of GOD in the midst of those chastisementes. But when we be without reason in our sickness, and play the mad bedlams, and stand chawing upon the bridle and wot not which way to turn us; and of all the while never make any countenance of fleeing unto God for relief, it is even the full measure of all misery.  
Therefore it is not without cause, that Moses having spoken of the sicknesses and griefs that GOD sendeth upon men's bodies, and in likewise of extraordinary chastisementes, which constrain men in spite of their beards, to feel their sins, addeth here; God will strike thee with blindness, yea and he will so strike thee, that thy wits shall be amazed: thou shalt grope at noonedayes as in the dark: thou shalt have no more sense or feeling in thy heart: but thou shalt be altogether blockish. And here we be warned again, that the chastisements which happen to us in our minds should be more dreadful unto us, than all that we can suffer in our bodies. It is true that our nature draweth us clean contrary; for we be so tender and nice in our bodies, that as soon as we feel any grief, by and by we cry out, and lose our patience; and therein we see a part of our brutishness. For if we had any drop of stayed understanding, we would a hundredth times be more afraid of the chastisementes that God threateneth to oursoules, than of all that ever we can endure in our bodies. In what case is a man, when he is forsaken of GOD, so as he seeketh him not any more, but endeavoureth by all means to hide him from his presence? Surely when we come to that point, if we could pluck God out of his seat, we would gladly do it. He that seeketh such hydingholes to convey himself from coming unto God; doth what he can to rob him of his majesty, and he is loath to come to present himself before such a judge.  
And truly, although a man have no further harm than this blockishness, so as he feeleth not his own misery; is it not a token that God hath already given him over to a reprobate mind? Yes: for there is not a more evident sign of reprobation, than to be without remorse or scruple of conscience. Moreover, when a man is frighted and out of his right wits, in such wise as he woteth not which way to turn him, and hath no more taste or feeling of God, nor can any skill to lament for his sins, or to ask forgiveness of them, and to repent him of them: but gnasheth his teeth, and biteth the bridle like a Mule: is not that a dreadful thing? When we behold such glass, our hairs stand up right, and even nature forceth us to it. And yet for all that, if we think not upon it, that we may stand in awe, and walk in fear and humility, is it not a tempting of God? Let us learn therefore not to harden ourselves in such wise as God should be forced to fall to this rigour, wherewith he doth here threaten his people: namely, that he will make them grope as the blind in the dark, and that they shall have neither understanding in them nor discretion: that he will make them to fall in such a fear, as they shall not know whether they be living creatures or no: nor perceive whether there be a God that will receive them to mercy, and whether they shall prevail in calling upon his name, or not. Let us nor tarry till such evil do come upon us. For it is a deep pit, out of the which very few can get forth. In deed God will some times bring his people to that point that they shall not know where they be, and they shallbe so greatly afraid and so troubled therewith, that they shall become dull & blockish: this is well seen. But he lifteth them up again after that he hath brought them low. Howbeit for as much as this example is very rare, let us not tempt our God; but when he afflicteth us in our bodies, let us understand that he spareth us greatly, and that he mitigateth the rigour of his wrath, and let us be no more so impatient as we have been wonted to be. Albeit that the grief be hard and bitter to us, yet let us confess: alas: but yet God hath not touched me in my soul. Let this come always in our remembrance, to the end that we acknowledging the goodness of our God in that he doth forbear us: may return unto him; and not doubt, but that he is ready to take pity upon us, when we seek unto him unfeignedly. Let that serve for one point which we have to remember in this lesson, where mention is made of the said blockishness.  
Now Moses sayeth expressly, that the transgressors of God's law, shall grope at noon day. As if he should say: notwithstanding that God give them many occasions to rejoice, yet shall they be frighted in such sort, as they shall not take hold of any grace, but be as blind wretches. Seeing it is so, let us mark farther that although God do mitigate our griefs, and comforteth us; yet doth that serve us to no purpose, if he give us not the wisdom to understand his goodness. And we must understand, that we are not able to enjoy the good that GOD offereth unto us, when we be destitute of his holy Spirit. And this is one execution of that threatening that is here mentioned. True it is that we should always return to this point, that our Lord desireth not the utter confusion of sinners: but that forsomuch as such miseries do happen oftentimes, we should not tarry till they light upon our heads; but rather seek the remedy, to the end that God have not occasion to withdraw himself from us. howsoever the case standeth, let us first of all mark, that God directeth this doctrine to such as have been trained in his word, as we have already said. It is certain that he is judge of the world: yet notwithstanding we well deserve to be chastised, after a more boisterous fashion, when we have been taught at his mouth, and have rejected his will, and be so far forth corrupted that we make but a jest of his word: and that whereas he sought to retain us as his people; we have despised him. It is very meet therefore that we should be grievously punished, and therefore let us think, that seeing God doth us the favour to let us have the pure doctrine of the holy scripture, the same serveth to bereave us of all excuses, and also to quicken us up to walk so much the more in fear.  
But herewithal let us mark farther, that God doth not only use threatenings towards us, but also daily exhort and allure us unto him, to reconcile us to him: showing that for his part, he is ready to come to atonement, so we condemn our sins, and return to his mercy. What else is the Gospel, that we hear every day, but a message of reconciliation, as Saint Paul calleth it in the second to the Corinthians? 
2. Cor. 5. 1●.  Seeing then that God sendeth us a herald to declare peace unto us, and to show that he is ready to do away all our offences, let us take heed, that we use this time of our Salvation, to receive the grace that is offered unto us in due season, as the Prophet Esay telleth us, and as Saint Paul saith, 
2. Cor. 6.2.  using the same testimony. Again when we have been overmuch hardened, and that God hath patiently waited for us, and we still continue in our sins: let us not think that he in the end hath either given over or forgotten his office. We must needs yield an account of such unthankfulness. When we forsake the Salvation whereunto he called us, and despise him out of measure: such wilful stubborness must of necessity come to reckoning. Then let us stand in fear: and as often as we hear speaking of the grace of God which is offered unto us in our Lord jesus Christ, let our hearts be inclined to receive it: and let us give way unto God to come in. And when we go unto him, let it be done with bewailing our sins, and with yielding ourselves guilty, not only in word of mouth, but also with such grief of heart, as may prove that the evil displeaseth us. And when we thus mislike of ourselves, let us not abide till our Lord put in execution the threatenings that he setteth forth here, but let us turn them to our commodity. And when we hear the promises of the Gospel, let us remember the threatenings also: that we may be so much the more provoked, and every man make haste to receive the good which is offered unto us to enjoy and to possess, unless the fault be in ourselves.  
Now let us cast down ourselves before the majesty of our good God, with acknowledgement of our sins: beseeching him to make us to feel them yet better, until we be utterly beaten down in ourselves, and seek for the remedy whereunto he calleth us: namely, that being guided by his holy spirit, we may increase and profit more and more in all holiness and righteousness, and that we may endeavour so to glorify him in all our whole life; as in the end we may attain to that same everlasting glory, unto the which he calleth us: And so let us all say: Almighty God heavenly father, etc.   

On Monday the twenty-three. of March, 1556. The CLVIII. Sermon, which is the sixth upon the eight and twentieth Chapter.  
29 And thou shalt always suffer injury and oppression, and no man shall deliver thee.  
30 Thou shalt marry a wife, and an other man shall lie with her: thou shalt build a house, but thou shalt not dwell in it: thou shalt plant a vine, but thou shalt not gather the fruit thereof.  
31 Thine ox shallbe killed before thine eyes, but thou shalt not eat of it: thine Ass shallbe taken away before thy face, and it shall not be restored unto thee: thy sheep shallbe delivered to thine enemies. and there shallbe no body to save them.  
32 Thy sons and thy daughters shallbe given to another people, thine eyes shall see it, and dasle at it all the day long, and thy hand shall have no strength.  
33 And a people which thou hast not known, shall eat the fruit of thy land, and all thy labour: and thou shalt do nothing but suffer revilings and oppressions always.  
34 And thou shalt be amazed at the sight of those things which thine eyes shall behold.  
35 The Lord will smite thee with a sore swelling in the knees, and in the legs, of the which thou shalt not be healed from the sole of thy foot to the crown of thy head.  
WE ought well to rememember the meaning of Moses, whereof we have spoken heretofore; namely, wherefore he continueth in uttering so many curses. For we are slow to be moved: when our Lord doth threaten us, we make a game of it: and albeit we confess that we should think thereon, yet doth it escape us. And furthermore, we suppose that we shall always find starting holes, and that if God do follow us one way, we by flying another way shallbe able to void his blows. Thus do men deceive themselves, and thereupon wax hardhearted. Now Moses (or rather the spirit of GOD speaking by his mouth) perceiving that men be so careless, and that they shrink not at the first, when the judgement of God is set before them, continueth his matter still and addeth threatenings upon threatenings. Again, on the other side, perceiving also that men seek startingholes, and thereby deceive themselves, bearing themselves in hand, that they can save themselves by flinging over the Fen (as they say:) he showeth that God hath infinite means to punish us withal, both above and beneath, before and behind, on the right hand and the left, and that we shallbe so hemmed in on all sides, that it shall not be possible for us to escape his hand.  
Now after the threatenings, which we have seen here before, he presently addeth that they which so resist God shallbe afflicted and tormented, so as men shall spoil them, and they shallbe laid open to all violence for ever, and no man shall deliver them. We see here that God serveth his own turn by the wicked, and that although their intent be nothing so, yet doth he apply them to a good use, when he listeth to punish us. Whereas there be thieves and robbers, albeit that they be given over to Satan, yet fail they not to serve God's purpose; yea truly, for we see in this text that our Lord leaveth them not at random, to rob and to spoil, whether he will or no: but he threateneth his people, saying, They that disobey me, shallbe vexed and rob. And whence proceedeth that? It must needs, come from him.  
Now albeit that God suffereth oppressions, robberies, and violence to be done, he can very well condemn them, according as he is righteous, and must needs hate Injustice: yet notwithstanding, by his wonderful wisdom which to us is incomprehensible, he turneth those things to his own service: so that when we have offended him, he must needs punish us by the hand of the most wicked: which is the more to our reproach. For if he himself should have punished us, and we saw before our eyes, that he revengeth him of our iniquities, well would we say, seeing that we have offended him, it is good reason that we should come to account for it. But when he stirreth up lewd folk, and despisers of his majesty, and such as are given to all naughtiness, and maketh them our judges: it is to make us so much the more ashamed. Let us therefore consider, that whencesoever the evil cometh, we have evermore to deal with GOD: and we must think that there is nothing done in this world but by his direction. And thereupon let us enter into the examination of our faults. For it is not enough to know that God ruleth all things: but every one of us must also make his own indictment, and consider that all afflictions and adversities, are tokens of God's wrath. Now when we speak of his wrath, we must in like wise remember his justice; and thereupon conclude that we very well deserve to be punished. But yet he threateneth us before he strike, to the end that we should not stand gaping till the things were come to pass; but rather prevent them aforehand, 
1. Cor. 11.31  as Saint Paul also doth admonish us. Whilst God spareth us, let us be advised, so to walk in his fear, that we provoke him not to stir up thieves to torment and vex● us: but that rather (if men attempt such injuries against us) we may stand in his protection, according as he promiseth to uphold all them that walk in his obedience. Then let us see that we do so; and let us remember that which is spoken by the Prophet Isaiah, to wit, that they which have rob, must be served with the same sauce. 
Esa. 33.1.  And that is the cause why violences and extortions do so continue in the world.  
Men wonder to see that the mischief grows worse and worse: but they should note the cause thereof. For they that bear chief sway and pre-eminence, do let themselves lose, seeking nothing but to enrich themselves, an to swallow up other men's substance. But have they rob? God must send a revolution, so as other robbers shall come and bereave these of their booties: and afterward, a third sort must step up to spoil them again. And so there is never any end. And why? Because the world never ceaseth to provoke the wrath of God. And for so much as we be headstrong, it is reason, that our Lord should continue to show himself our judge. But (as I said even now) let us be well aware to walk in such wise, as innocent blood cry not out for vengeance against us. Let us not do injury or outrage to any person, that our Lord may bless us for so doing, and not pay us with like measure, according as we see how our Lord jesus Christ sayeth, 
Matt. 7.2.  that it shall come so to pass. Let every of us therefore bridle himself in such wise, as this curse come not upon us, to be rob for using of robbery and extortion against the innocentes. But for as much as men imagine that their adversity shallbe short, and that they shallbe soon rid of it: Moses addeth, That it shall be for ever, and that when the hand of God is against us, no man shallbe able to save us.  
It is certain, that like as God is slow to anger, so is he soon pacified; 
Psal. 103.8. Psal. 18.27.  but that is but towards the faithful. As for the wicked, he must hold on with them, and they must feel their burden every day heavier than other. And wherefore? According as they harden their hearts against God, they must in like wise feel him the harder against them. And albeit that this is not always, yet do we see it often come to pass, God will at some times withdraw his hand after he hath menaced the wicked; or else when he hath given them some stripes with his rod, he will let them go again: and that is, as it were a respite, that they may have leisure to turn to repentance. Notwithstanding, because he knoweth them to be unrefourmable: that dealing of his must of necessity be turned to their sorer condemnation. If GOD then do spare the despisers of his law, and them that be obstinate in malice, it doth not therefore follow, that they shall be saved: but it is to the end that the plague shall come double upon their heads, for their abusing of his patience after that manner. For when he hath waited for them, and they proceed still from evil to worse: he must needs put to his hand at the last. Howsoever the case standeth, it is not in vain that Moses telleth us here, that when GOD is our enemy, our life shall not be miserable only for a day, or yet for a little while; we must not limit ourselves any term in that case: but we must look for one mischieefe to draw another, and that there shall be none end, until he hath laid us quite under foot, unless we turn to him to obtain mercy. Wherefore let us weigh well this word which Moses addeth, where he sayeth, that if GOD do begin to smite us for despising of his justice: it shall not continue for a little while, but we must be miserable for ever. And why? For in as much as the majesty of God is everlasting, he must needs take endless vengeance of them that despise his justice. Therefore so soon as we see the blows come near us, let us be afraid, and let every of us make haste to return unto him, whom we have offended, to wit, our GOD, to obtain forgiveness of our trespasses. That is the only remedy, without which there will be neither end nor measure of our afflictions, except we take order to reconcile ourselves to our God.  
Now where he allegeth, that none shall save them: That is to cut off all the vain hopes which men do forge to themselves in their own brains, when he punisheth them. They look hither and thither, and if they find any comfort in this world, it seemeth unto them, that they shall make a stoppage against God, and that they shall be able to win the goal in the end. In deed they will not say so; for it is a blasphemy which all of us do hold accursed; but yet we be so doltish, that we hope to turn away the hand of GOD when we find any help here: in so much that if men bear us any favour, and we be supported in any thing, we arm ourselves therewith against God. But Moses telleth us here, that it is in vain for men to seek divers succours after that fashion, when GOD warreth upon them. For why? All creatures are in his hand, and without him they can do nothing. More over, that which is for our benefit, shall become our bane, and all things shall redound to our confusion. Let us not therefore look to be saved by any means that may be, when our Lord taketh part against us: but let us return unto him, seeing that there is none other remedy but that, and let us rid ourselves of all such things as may hinder us to come to repentance.  
Let us then be quickened up by these two sayings of Moses, that we sleep no more in our vain fantasies, as we have been erst too much accustomed. But what? There are very few which think upon that. For every man martyreth himself, if his grief continue, and he find no help in men. In all our afflictions, we can complain welynough: but we consider not that GOD withholdeth men's help from us, when he intendeth to punish us, in such wise that we shall (after a sort) be utterly overwhelmed. And again, if our sorrow continue; it is, because we have persisted too much in our stubbornness. We think not a whit of all this. But yet are not these things written in vain. And therefore let us learn to profit better thereby, than we have done in times past.  
Finally, Moses setteth forth by this threatening, how we shallbe vexed and rob, if we offend against the law of God. He sayeth: Thou shalt marry a wife and not lie with her: Thou shalt build a house, and not dwell therein: Thou shalt plant a vineyard, and not gather the fruit thereof. Yea, they shall take thy Beef, and thy Muttons and kill them, and thou shalt continue still a hungered: and not only all thy cattle shall be made a pray and a booty: but thy very children also shall be delivered into the hands of thine enemies, and thou shalt yearn after them, and thine eyes shall dasle for very grief and sorrow, & in the mean while, thy hand shallbe without strength or power to recover them. It had been enough to have said in one word, Thou shalt suffer robberies, extortions, and wrongs: but because men are slow, it behoveth them to be so much the better touched, and to behold the thing as it were before their eyes. That is the cause why Moses speaketh here of houses and vyneyeardes, of wives and children, and of cattle. As if he should say: Some shall bewail the taking away of their houses which they had builded, the putting of them from their vyneyeardes and their other possessions, the spoiling of their goods, and the driving away of their cattle: And othersome shall bewail the wrong that is done unto them in their children, and in their very wives. But we be to consider that all these things be the scourges of God, wherewith he punisheth us for our sins.  
It is certain (as I have said already heretofore) that GOD at sometimes, for the exercising of the faithful in patience, doth send them the very chasticementes here mentioned, and yet punisheth them not for their offences. For job was not punished for his sins: Not that GOD had not just cause so to do, but for that he had no respect to that: how so ever the case stand, surely it is an ordinary matter.  
In deed we may allege many examples of men that are tormented and vexed by the wicked, so as they be driven from post to pillar, and rob of their goods: such examples do happen every day: but this proveth not, that this doctrine taketh not place, and that it is not true in itself, as an ordinary rule, to wit, that God punisheth men's sins by such means. Now when we have walked in the fear of God, and endeavoured to serve him: and yet notwithstanding, our substance is taken away, and the robbers possess it: let us consider, that if this be not done for our sins, our Lord giveth us a great pre-eminence. For first of all, of whom was it long that we offended him not? We were preserved by his holy spirit. And moreover, notwithstanding any good affection and zeal that we have had to live uprightly and uncorruptly; yet we cease not to be guilty before God. But what for that? He spareth us, and yet he meaneth to try our patience, for to humble us. When it is his will that we shall bear the miseries, which be punishments for them that despite his law, and that we must feel them: well, we must stoop. And thereby he trieth us, how pliable we be under his hand to yield unto his government, as shall stand with his good pleasure. Moreover, this always taketh place, (as we have said afore) that our Lord punisheth the offences and transgressions of his law, by the things that are specified here. So then, when a man buildeth, let him take heed that he build not with extortion, pilling, polling, and robbery, unless it be his meaning to have his house taken from him, according as it is spoken by the Prophet Abacuc. 
〈◊〉 ●. 11.  For the Prophet bringeth in the walls singing and answering one another. For in as much as men's Palaces and houses, be oftentimes builded with blood, robbery, extortion, and wicked practices: and the very walls themselves do cry out that they were builded with pilling and polling: it must needs waken up God's wrath and vengeance against such builders. Desire we then to be harboured in peace? Let us look that we build without doing wrong to any body, whatsoever he be.  
And moreover let every of us in his dwelling, dedicate himself in such wise to God, as he may dwell with us. For they that are driven out of their dwellings, have commonly driven God out before: that is to say, they have followed some lewd trade, so as GOD hath not reigned there. Is it then any wonder, if they be driven thence in the end? No: For why? Shall GOD be thrust from his right; and we in the mean while possess every man his dwelling in rest? Were that reason? Therefore, when we see such changes to happen, as they be to be seen in the world: let us understand that GOD driveth them out, which erst would give him no lodging: and let such examples admonish us to stand in fear of the threatenings here specified. And let us not tarry till our Lord banish us from the place where we be harboured: but let us rather endeavour to serve him, so as he may continue always with us to maintain us. And if it come to pass, that we be driven out, let us understand that the same is for our sins: for it is better late than never. Moreover, if we be driven out for any other cause, as at this day we see the poor faithful people, in state like a bird on the bough, as though the earth could not bear them: 
1. Cor. 4. ●●  as Saint Paul speaketh of his time, and as it is known at this present time that the children of God be as vagabonds, having not a hole to hide themselves in: when we behold these things, let us understand, that forasmuch as our Lord leadeth us this walk, he doth us great favour that the same is not because of our sins, but for his name's sake, and for our better establishment in the hope of the heavenly inheritance, seeing that there is nothing sure nor stable in this present world, but that we must always aspire to the eternal life, and to the rest that is prepared for us on high. Let us then acknowledge the good that he doth unto us in this point. But in any wise, let us take good heed that we provoke not his wrath against us is such sort as I have said afore.  
Now, whereas he saith: Thou shalt marry a wife, and another shall lie with her: let every man take heed to walk in such chastity, as he draw not upon him this curse of God, in such wise as to be deprived of the wife the he thinks to have: and the wives in like case of their husbands. We see how men be given over to all unchastity, and God must needs yield them their reward accordingly. David himself was not spared in this case. 
2. Sam. 12.12  We hear how it was said unto him: Thou hast done this in secret, but that shallbe done openly. He was fain to abide reproach before all the world, in having his wives ravished openly. Sith it is so then; let us take good heed, that we walk in such chastity, that when men take wives, they may so live together as they may feel the blessing of God, and that their marriages be not broken through. the committing of any offence. For, as I have said: it is no wonder that there be so confused changes in the world at this day, because men do more and more kindle the wrath and vengeance of God. It is even in like case with adulteries. For what is the cause that they reign so rife, and are come (as ye would say) to their full pride? It is because wedlock is so little regarded, and that there is no fear of God: there is neither faith nor truth: and therefore must men needs plunge themselves in all misfortune, so that in the end there will be nothing but disorder. So much the more therefore ought we to take warning to walk so in all cleanness of life, as every one may keep him to his own wife, and the Lord bless their marriages and maintain them in quietness.  
Moreover, seeing that God is matched with us in the person of his only son, and would have us to keep fast the faith of wedlock towards him, according to the simplicity of his Gospel: let us stick thoroughly to that which he hath commanded us: and to be short, let us be hallowed unto him, and follow his holy calling. For if we do so, our Lord will grant unto husbands the grace to live quietly with their wives and households, and unto the wives that they shall learn to live in good agreement with their husbands. For we must mark, that if man and wife do not join in one mind, there must needs be discord in the whole house, and one shall bite and snatch at another like dogs and cats, and the one would wish the other a hundred foot under the ground, so as they shall live in continual misery and disquietness. And why? Because that neither the one nor the other hath any regard to God, to yield themselves to his direction. Therefore let us lean, not to provoke any more the vengeance of God in this case.  
As concerning the lands and possessions he sayeth: That the transgressors of the law of God shall plant vines, but they shall never gather the fruit of them. Now we see that they which have thus offended God, be the stoutest and boldest sort, bearing themselves in hand that no harm can come near them. And that is the cause why we see that the greatest getters, & the doers of greatest enterprises, are those which wilfully give themselves to pilling and polling by hook and by crook, having no care what polling and extorsion they commit, and offending both God and man without end or measure. Such persons as these therefore must afterward yield an account. [They bear themselves in hand] that when they have planted vyneyeards, they shall enjoy them without controversy: and that when they have builded houses, they shall dwell in them without putting out again. Thus do men harden themselves against God. But Moses contrariwise declareth: That when they have planted vines, other men shall gather the fruit of them. And in deed, whereas we see at this day so much thievery in the world; let us understand, that it is because there be so few that have clean hands, and are able to protest that they have not encroached upon the goods of other men by unjust means. soothly there is so unmeasurable disorder nowadays, that the children of God be fleeced though they abstain from all manner of injuries. But we must evermore have recourse to the ordinary course whereof I have spoken, to wit, that our Lord will not fail to punish the sins that break out after that fashion like a waterfloud. As for them that have lands and possessions, they will not go to steal otherfolkes' goods, nor to pick a few grapes: they will not go filchingly to cut down a patch of meadow: it is for beggars to do for and we see in these days, that the most part of poor folks are pilferers, filching and stealing all that ever they can finger. But yet they that have lands and possessions, be the greatest thieves: for the things which they possess, they get by unlawful means. It is no wonder then, if God do requite them with the like; and that they be so vexed in their goods and possessions. God therefore showeth us by experience, that his uttering of such speeches is not in vain; but we think not thereon. Men can well enough complain, as I have said afore: but they have no regard to the principal point, which is; that GOD putteth the things in execution which he spoke by the mouth of Moses. Let us therefore beethinke ourselves; and whereas we see so much stealing, both of wines, of corn, and of such other things; let us understand that our Lord punisheth the ravenousness and extortion that is committed both in merchandise, and in all other trades of occupying: and let us not tarry till GOD do punish us in very deed; but let us walk uprightly, if we will have him to defend us. For although that all places be never so full of thieves; yet will our Lord keep our goods in safety, if we walk in his fear, and abstain from all manner of evil doing. That is the thing whereunto we must have our recourse; and we must not think to escape evil, by evil doing: but we must use the remedy which our Lord setteth forth in this text. As much is to be said of our cattle, and also of our children. Yea, and Moses proceedeth still with enlarging, to the end that men should so much the better perceive, what the effect is of this speech which he useth: namely, that this shallbe for ever. As if he should say, that the hand of God shall ever wax heavier and heavier. In so much that if a man which is driven from his dwelling, do think to remove to his possessions, and to his lands; GOD will persecute him even there: and if he think to cheer himself with his wife, she shallbe taken from him by force: and if he think to find some comfort in his children, they shallbe delivered into the hands of his enemies; and if he think to have any recourse to his cattle, they shallbe all stolen or taken away by force. Moses therefore besetteth us here on all sides, to the end we should learn to resort unto our God; forasmuch as it is in vain, for us to labour to escape by any other way. This is the matter in effect which we have to bear in mind of this text.  
Now he addeth moreover, to the increase of the mischief, That the fruits of the earth and the labour of our hands, shallbe eaten by a people which we have not known: and that we ourselves shallbe distraughted by reason of the miseries which shall so light upon us. That is to say, we shallbe as out of our wits, beholding the mischief before our eyes; and being amazed thereat, whereby we shallbe enforced to perceive that the hand of God is against us. That is in effect the matter which he meant to say in this text. Now I have told you that the misery is so much the more grievous to bear, when a people unknown cometh to ransack all. Truly if we be rob by our own neighbours, and by them that should be at amity with us: the same is very hard to bear. But if there come a strange people, there is less mercy. For when men be so separated one from the other, and have no intercommoning at all: there is the less likelihood of any means of safety. And we see how this repetition here is often found in the Prophets: insomuch as it is said sometimes, 
〈…〉 19  that the people which shall persecute us, shall be a barbarous people without language whereby to have any take with us: by reason whereof, when we shall ask them mercy, and cry alas, it shall seem unto them that we curse them; and that shall be an increase of their cruelty. So then let us mark, that his speaking thus of a strange people, is to make us to understand, that GOD will send us such chastisers as will have no pity nor compassion of us, until they have quite and clean rooted us out.  
And now by the way we warned, that although the plague be not yet come near us, we must not therefore fall asleep. For we do always measure God; threatenings, by our own conceiving of them, and by the things that offer themselves to our fight. When men speak of war, and do threaten us with the Turk, But how can he come at us say we? He is too far off. Again, can such a Prince invade us? Tush, he shall be letted by such a mean: the plague can not come that way, by reason of such a cause. He may be dealt withal by such a mean; it can not be. When we have such kind of worldly shifts to defend ourselves withal, thereupon we despise GOD, not in word, but in deed, for we continue unreformable and froward, and fear not that the plague can come at us. Therefore sayeth God, that he will stir up strange people against us, even people of far Countries. When men doubt in least, then shall they wonder to see how GOD will come in upon them on that side which they never thought of, and bring them enemies to spoil them. Let us then mark by this text, that God's scourges lie sometimes hidden, and break our upon a sudden, so as men are taken tardy by them, according to this saying, 
 that they be like to a woman that is child bearing. For a woman that is with child; is utterly abashed when her hour is come; even so fareth it with them that are puffed up with their iniquities, and delight in them: they forecast not that the hand of God is near them. 
〈…〉. 33.  It cometh upon them like a tempest; when they say, Peace and all is safe, then cometh their ruin and utter destruction. Therefore whereas we be told of strange people, let us learn to look far before us when GOD doth threaten us; for like a● faith must advance itself above the world to take hold of God's promises, that it may rest altogether upon them: so likewise when GOD threateneth us, our faith must look further off than we can see with our eyes, and we mistrust the thing which we see not at all: like as we may perceive that No tarried not till the flood break out, and that GOD did unlock the Rain of heaven, 
Gen. 6.22.  and opened the waterspringes of the earth: but as soon as he heard the word, he did nothing but think upon the vengeance of GOD: and by virtue of that word, he beheld the flood as if it had been present: and he lived in such fear and carefulness, as if he had seen the rain both evening and morning to destroy all things before his eyes. Even so should we do: and we be warned thereof by this saying, where God speaketh of far countries.  
Moreover we be therewithal warned to live in peace and concord. For seeing that GOD hath associated us and we be intermingled together: we must learn to live in such unity, as our Lord need not to bring strange enemies to chastise our churlishness in resembling cats and dogs. For when men which ought to agree together, do vex one another; it causeth GOD to stir up strangers to be their enemies; because that the nearer that our Lord cometh unto us, the more would he have us given to do good one to another. And if we do the contrary, then must GOD stir up a people to come to spoil us, because we have not lived in peace like brethren, ne knit ourselves together like fingers of one hand. This is the thing which we have to bear in mind touching this text.  
Now where he sayeth, And you shall be amazed at the sights which you shall see: it is according to that which was said before; 
Deut. 28. 2●  namely: that men should be distraughted, and grope at noonday, as doth the blind in the dark. For if we be borne withal so far as to gather and pluck up our spirits to call upon GOD, and to be patiented in our afflictions; it is a great grace, and such a one as can not be sufficiently esteemed. But if our Lord encourage us not to repentance, ne give us wherewith to assuage and diminish our sorrows, but all hope is taken away, and we be as folk already forlorn, so as we be beside our wits to see the naked sword continually before us, having no mean of remedy or secure at all: that is a dreadful threatening. Nevertheless it is not sent without cause, considering the hardness of heart which is to be seen in all men. For until GOD have brought us to this straughtednesse, we be altogether blockish, and we have the contrary vice, which is, that we can very well complain when any thing doth trouble us: yea, and sometimes we lie as beaten down, but yet doth not that make us to come again to God: for we see how every man taketh the bridle in his teeth, so as they shake off all fear, and never think upon that which is set down here. And so we see how men become blockish. Now our Lord would feign draw them to repentance, at leastwise if they were teacheable, that is to say, if they were not wilful stubborn. For he trieth all manner of ways to draw us unto him. This is the cause why he doth correct us gently, and as it were within compass, as with his little finger. But when he seethe that that will nothing prevail; then must he bring us to this kind of woodness. For until he hath les● us as men distraughted, we will never have our minds peaceable and obedient, we will never be won.  
Therefore let us mark well that this threatening is directed to such as stoop not at the first blow when GOD hath warned them, but go on from evil to worse: for than must they of necessity come to this woodenesse. Now he speaketh expressly concerning the sights of the eyes. For men do blind themselves (as I have said heretofore) persuading with themselves that they can escape by some mean: in so much that although we see the evil at hand, yet ye would wonder to see how we hold on our course, and care not for it, according as the prophet isaiah speaketh of the wicked: 
Isa. 28.15.  saying that when the scourge passeth over the whole earth, and the storm over taketh them all, they be not any whit moved thereat. After that manner do the despisers of GOD speak, and the number of them is infinite. So then, when men do thus blind their eyes, and have no respect at all to the plagues whereunto they be subject: but notwithstanding that they fall into infinite troubles out of the which they can not get out again, yet they hold on still: forasmuch as they be so froward, Moses sayeth expressly in this text: You shall have a sight before your eyes: that is to say, after that you have been a long while hardened in your vain fantasies, and have flattered yourselves in your sins, imagining that GOD should spare you and that you be (as it were his mates, and have made a league with death and with the grave, 
Isa. 28.15.  according as the Prophet speaketh of it: when as you have been thus a long while untouched with any awe, and have deceived yourselves in bearing yourselves in hand that your plague shall not last: There shall come a sight that shall make your eyes to dazzle in beholding the infinite mischiefs which you must be feign to endure: and which way so ever you turn your eyes, whether it be upward or downward, forward or backward, you shall see God's hand continually pursewing you; by reason whereof you shall be driven into a madness. Let us learn therefore to convert this text to our benefit: and while GOD doth forbear us, or at the least so moderate his plagues that we be not thereby altogether overthrown; let us fear him, and let us bethink ourselves how sundry ways we have offended GOD: insomuch that if he listed to deal rigorously with us, we should then perish every minute of an hour. And therewithal let us not tarry till he thunder down upon us, and power out his curses upon us in such sort as they may sink into our very bones: but let us return to him and to his goodness. And above all things when he giveth us the grace to foresee his plagues afar off, so as we may say that others be punished for our instruction: let us take warning by their example, and in such wise by faith receive God's corrections wherewith he threateneth us, as it may preserve us from that sight whereof Moses speaketh here: to the intent that our Lord strike us not with such fear, as we can not in any wise think to receive any record of his goodness by reason of our sins. Nay rather, that by putting this lesson of obeying him and of submitting ourselves unto him in ure, we may eschew this foresaid amazedness, and not be so oppressed as we should become like folk that were out of their wits. Let us not come to such an extremity, neither let us compel GOD to execute such threatenings against us.  
Now let us fall down before the majesty of our good God, with acknowledgement of our sins: beseeching him to vouchsafe to make us so to understand them, as every one of us may be his own judge, and turn to him, before we be thereunto constrained: and that having willingly condemned ourselves & bewailed out sins, we may seek to return to his obedience in such wise, as the same may be to dedicate us wholly unto him. And that in the mean while it may please him that like as he hath sent us the message of reconciliation by his gospel, he will also give us that grace to obtain mercy of him, & forgiveness of all our sins in the name of our Lord jesus Christ: and that resting thereupon, we sail not to walk always in fear: and that his bearing with us through his fatherly goodness may not cause us to sleep in our sins, and to flatter ourselves in them: but that every of us may quicken up himself, until we be quite and clean rid of them. And that forsomuch as we are to pass through so much filthiness in this world, we may be taught to amend our misdoings continually until that we be thoroughly rid of them, for the full uniting of us to himself, and to make us partakers of his heavenly glory. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Tuesday the xxiv. of March, 1556. The CLIX Sermon, which is the seventh upon the eight and twentieth Chapter.  
36 The Lord will carry thee and thy king which thou shalt have set over thee, to a people which thou hast not known, neither thou nor thy fathers: and there shalt thou serve other gods, of wood and of stone.  
37 And there shalt thou be a gazing stock, a skoffing stock, and a byword to all people, to whom the Lord shall bring thee.  
38 Thou shalt lay much seed in the ground, and shalt gather little: for the grasshoppers shall devour it.  
39 Thou shalt plant a vineyard and dress it: but thou shalt not drink the wine of it, nor gather any fruit of it: for the worms shall eat it.  
40 Thou shalt have Olive trees in all thy coasts, but thou shalt not anoint thyself with the oil of it: for all thine Olives shall be shaken off.  
41 Thou shalt beget sons and daughters, but not to thyself: for they shall go into Captivity.  
42 The worm shall destroy all thy trees, and the fruit of thy land.  
43 The stranger which dwelleth with thee, shall rise above thee very high: and thou shalt stoop under him very low.  
44 He shall lend unto thee, and not thou unto him: he shallbe the head, and thou shalt be the tail.  
45 And all these curses shall come upon thee and follow thee and take hold of thee, until thou be utterly rooted out, because thou hast not obeyed the voice of the Lord thy God, by keeping his commandments and ordinances which he hath commanded thee.  
WE know when the people of Israel chose them a king, with what affection they were led; 
●●al. 10.  even of pride, for that they would not be inferiors to their neighbours. Moreover they thought to be very sure, by having a head over them, that should have the whole authority. And so ye see that the children of Abraham could not content themselves with their liberty, but desired to have a king. Because they saw the Egyptians, the Syrians, the Moabites, yea and the Tyrians, and other like people to have kings: they bore themselves in hand, that if they also might have a head, all would go well with them. Now like as pride and ambition was the cause that they chose a king in Israel: even so became they hardhearted thereupon, supposing themselves to be out of all perils, by having such a defence: by mean whereof we see that they despised the prophets, under pretence that they thought themselves well fenced. The spirit of GOD foreseeing this (albeit that it was not yet come to pass) said in this Text, That the king which they shall appoint should be lead captive into a strange country: As if God should have said that they might well seek startinghooles to save themselves: but they should stand them in no steed at all against his hand. This is the thing that we touched yesterday; namely, that when God is our adversary, we may not think to maintain ourselves against him by the mean of creatures, knowing that he will surely apply them to our destruction. Therefore let none of us deceive himself, neither let us make our defence of that which is nothing but smoke and leasing. It is true that the king which was first chosen by the people of Israel, namely king Saul, was not brought to captivity: 
1. Sam. 31.4.  howbeit that he died in battle: but the successors of David were handled cruelly & with great reproach, notwithstanding that God had ordained them, yea and that they were a figure and Image of our Lord jesus Christ. And it is a horrible thing, that the kingdom which GOD had dedicated unto himself, (as witnessed the anointing) should be laid forth to such a reproach. Ye see how the successors of David which had received the promise that their seat should be everlasting, and in the mean while were as the figures of our Lord jesus Christ: were handled on such a sort that they were led prisoners in chains, were arraigned as offenders, had their eyes put out, had their children's throats cut in their own presence, were cast into a deep dungeon, there to rot or to be eaten to death with vermin: and that, as you see is a very strange matter. But the vengeance of God was to extend so far even of necessity, because of the frowardness of the people, whereof was none other remedy. And the more that God had suffered them and patiently waited for them, the more were they to be brought to the extremity of all confusion, for despising so great goodness, and for being so froward and hardhearted against it. Now we may hereby gather a good warning, to wit, that (as was declared yesterday) albeit that according to the world, we seem to stand in no peril: yet doth it behove us to seek to have God's favour: for if he be not on our side, and we under his safeguard, cursed are all the helps which we suppose to have of creatures; for they serve rather to overthrow us. And therefore let us take heed that we put not our confidence in the greatness of Princes, or in any other defences; for we see how they be but means to blind such as might else turn to GOD, and obtain foregivenesse of him: and that in the end it shall overthrow them utterly. Let us then be better advised, and though we seem to be never so well guarded to the world: yet let not that be a let unto us to walk always in the fear of God, knowing that all the favour which we are able to purchase in the world is nothing at all; and that if God do but blow upon it all vanisheth away in the minute of an hour. That is the thing which we have to mark upon this text.  
Now it is said expressly, That as well the king as the subjects shall serve strange Gods yea even of stone and of wood, that is to say, puppets and Idols. No doubt but that God by these words meant to utter how dreadful punishment was to come upon the jews. For albeit that the nourishment that God giveth us, and in like wise, all the Testimonies of his fatherly love and goodness appertaining to this transitory life, be to be highly esteemed: yet the most singular benefit that we receive as long as we live in the world, is that we have Religion well ordered, that his service be pure amongst us, that we call upon him, and that it be lawful for us to claim him as our GOD, and that we be not berayed and defiled with superstition and Idolatry. That (say I) is the principal good thing whereunto the faithful should aspire: and we be very blocks and beasts, if we prefer not the same before all manner of riches and pleasures, and before all our case and commodities. Now then on the contrary part, the plague which ought to be most dreadful to us, and the horriblest calamity that can fall upon us, is to be deprived of God's service, and to have our mouth shut, so as we can not call upon him: and not only that, but also through Tyranny to be compelled to honour Idols, and to defile ourselves with their abominations, and to pervert that which GOD hath ordained for the magnifying of his name amongst us. When things be thus confounded, let us understand that GOD is departed from us, and declareth himself to be our mortal enemy, and hath quite forsaken and refused us, and is loath that we should thenceforth have any token or inkling at all, either of his presence or of his favour. And so, whereas Moses sayeth in this Text, That the jews shall serve strange Gods, he meaneth to threaten them more dreadfully than before. As if he should say; Right grievous will it be unto you when you shall be famished and want bread to eat, and water to drink, when your enemies shall rob you of all your substance, and make havoc of all your possessions, when ye shall pine away in grief and sorrow, without any mean to help you: surely these will be very hard things for you, specially when you can obtain no favour of your enemies, who shall be as wild beasts against you: but yet is all this nothing in comparison of the other curse, that whereas in steed of honouring the living GOD, and of confessing that he hath chosen you to be his people, (which is an immeasurable blessing) in steed of such things I say, you should serve Idols, and be conversant amongst the superstitions of the paynims, and have no more prayers neither Psalms nor Sacrifices, but be dispersed and forlorn.  
Now seeing that we perceive the natural sense of Moses, let us understand that amongst all the blessings of GOD which we enjoy in this present life, this aught to be preferred above all the rest: namely, to have liberty to serve our GOD, and to make confession of our faith, and to declare that we be his people, of his Church and of his flock. Truly it is slenderly known: howbeit, it is not in vain that we be admonished thereof. Seeing then, that it hath been the will of God to plant his Church amongst us, and that we should have his word and his sacraments, by the which he declareth that he dwelleth amongst us: let us accept such a blessing according as it is worthy: It will serve us to a double use. First of all, when we far the better by the doctrine that is preached unto us every day, such a treasure perisheth not but through our own unthankfulness: as we see that many folk think it enough to be at sermons, and it seemeth unto them, that God hath his duty, so they have used some ceremony. But in the mean while the seed of life doth perish without yielding any fruit. To the end therefore that we may apply the blessing that GOD bestoweth on us, to this use: when as we have liberty to hear his doctrine, and to be trained therein, and have the Sacraments for an establishment of our faith, and may declare that it is the living God whom we worship and that he governeth us: I say, let the same profit us: and so will it, if we acknowledge that our Lord can not bestow on us any greater blessing than that is. And in the mean while we will take it patiently if other things do fail us: as where many want their commodities, let them not be grieved at the children of this world, which have their delights, and do triumph, weltering themselves in their earthly pleasures, if the children of God have not the same, let them know that they enjoy a thing which recompenseth double, yea an hundredth fold: that is, that they can serve God. For to what purpose is it, that these wretched people which dwell in papistry may lie slumbering in their nests, and in the mean while be banished from the kingdom of GOD, and that Christ jesus himself and his word be banished from the country wherein they dwell? What availeth it, that they be served in their houses, and in the mean while be not suffered to serve GOD? What availeth it, that they have whereof to eat and drink till they burst, and in the mean while be starved for want of ghostly food? What availeth it, that they be in honour and credit, and in the mean while be constrained to defile themselves with these treacherous dealings whereby GOD is despised, and his honour spoiled, and conveyed over to Idols, and they be guilty thereof? Alas: is not this a cursed state? Let us therefore take it patiently, albeit that we we be had in contempt to the world ward, and counted as underlings and castaways, not having our ease, nor that which our flesh desireth: seeing that GOD giveth us this special liberty, that we may purely worship him and serve him, and be delivered from this cursed servitude of Idols; let us be contented, and esteem this said benefit, according as it is worthy, so as we be not grieved toward them that enjoy the goods of this world, and in he mean while are destitute of the grace of God, which remaineth amongst us.  
Besides this, here is a warning that seeing God hath put us in possession and fruition of this liberty, we must take good heed that we be not deprived thereof through our own lewdness: for this threatening which was made to the jews, is in likewise directed unto us. Let us understand therefore, that seeing we have the Gospel preached unto us, if it prevail not with us, God must deliver us into the hands of other teachers when we shall have refused to obey him. And in very deed, we may not think that the horrible confusion which is in the Popedom, befalleth for any other cause, than that whereas they have been taught the pure doctrine of the Gospel, yet they have been rebels to Gods, and have not bound their necks to bear his yoke; and therefore GOD could not otherwise do, than deliver them over to such Tyranny as we see. And truly the same was told them aforehand by Saint Paul: It is good reason (sayeth he) that the world, 
〈◊〉. 1.17  seeing that it will not believe the truth, should obey lies: and that they which would not be subject to the living God, should be obedient to the creature, even to the Idols, which be nothing. Beholding therefore the examples before our eyes, and hearing the threatening as it yeth here: let us learn, whilst GOD doth keep us in his school, so to walk in his fear, and awe, as we may no● be bereft of the welfare which we now enjoy; but that God may rather augment it, and cause it to prevail. Moreover let us mark that they which do serve Idols, shall not be excused therefore, although the same be a punishment of God. We know that one sin is punished by an other, according as it is spoken in diverse Texts of scripture: and as we see it specially avowed in the first Chapter to the Romans, 
Rom. 1.24.  That they which served not GOD in giving themselves wholly to cleanness of life, shall be shaken off and given over to all manner of shameful lusts, and have no more understanding to discern betwixt evil and good, than bruto beasts, but shall run into all manner of infamy. Hereby Saint Paul doth very well 〈◊〉 that when GOD giveth us head to be plunged in the depth of our iniquities, it is for that we should be the more guilty before him. They therefore which worship Idols, notwithstnding that they be compelled thereto, and do sigh and would feign be at liberty: yet cease they not to offend God: and thereby they should understand the better, how heinous their sins be, seeing that they must receive such correction for them. As how? Whereas I should glorify my God, I must offend him, he is feign to cast me off, because I am not worthy to serve him, and he must deprive me of the liberty and mean to dedicate myself wholly to his obedience. Let all them therefore that be in the captivity of popery and mingled amongst the superstitious, understand that the vengeance of GOD lieth upon them, and that they shallbe more and more guilty for their serving of Idols. It is a poor reply for them to say, we do it not willingly, we wish that it might please God that the right and pure Religion were over all: but for all this, our Lord doth not exempt them from condemnation. And he is the competent judge. Let us therefore rest upon his word: and seek no more startingholes, but let them that endure such a state, understand that it is now time or never, to turn to God, forasmuch as they be as good as drowned therein, and have a token of his wrath, against them, in that he is gone far away from them. Therefore let them think thereupon, and be moved therewith to the quick: according as the meaning of GOD is in this Text, and as we have touched it heretofore.  
Now Moses sayeth: That this people shall be a gazing stock, and an example, and a byword, and a skoffing stock unto the nations, amongst whom they shall be dispersed. Hear our Lord showeth that as his goodness should be known in the people of Israel, and every man should rejoice in the ●eede of Abraham, so should the very same people be abhorred and detested. The promise was thus: All Nations shall be blessed in thy seed. 
Gen. 22.18.  The truth is that we must resort to our Lord jesus Christ, which is the very bond of the seed of Abraham; or else this blessing hath no place, nor ground to stand upon. Yet notwithstanding, they which were descended of the race of Abraham, should have been blessed of GOD, so as they might have been an example, that every one desiring grace might have said, O God take pity upon me, as upon the children of Abraham, whom he hath chosen and adopted. Such was the promise. See here the threatening that was laid against it, that seeing GOD did smite so rigorously upon the people whom he had chosen, men might be astonished at it and think thus with themselves: Is it possible that they whom GOD hath chosen, should now be cast off, and be persecuted and thrown under foot with all manner of reproach? And hereupon men may say: O God keep me that I fall not to such case as this people is in, or else when they intend to curse, they might say, GOD do unto thee as he hath done to these vile jews. This much is to be understood of this place.  
Now let us mark that whereas the holy ghost spoke thus by the mouth of Moses, it was not his meaning that this doctrine should serve only for two thousand years or thereabouts, which time the law lasted until the coming of our Lord jesus Christ: but that we at this day must apply the same to our own use: that insomuch as God is come nigh us, we must walk in his fear in despite of Satan, so as his goodness may shine in us, and be perceived to remain upon us: and contrariwise that when we be unthankful, and our God is as it were mocked of us, it behoveth us then to think thus: Well may we shrink back, but we shall gain nothing by all our shifts: for in the end we shall not fail to come to shame. Verily we see how it is said that the name of God shallbe blasphemed amongst the misbelievers, 
Esa. 52.5.  because that they which were counted faithful before, be so cast down, as GOD may seem to have falsified his promise and to have deluded them, so far forth must the vengeance of GOD extend. Now seeing it is so, let us learn to submit ourselves to our Lord while he allureth us unto him with gentleness, and so to hold us under his obedience, as we may not become a by word and a jesting stock to all the wicked, which seek nothing but to blaspheme GOD and to make a mock of us. Let us (I say) look well to that.  
Moreover, where Moses sayeth, That GOD will thus disperse his people: it serveth still to confirm his matter, to the end that the jews, should not think that they were carried away by a storm, as it were by hap hazard; but that they should understand that it is the hand of GOD that is upon them: and that forasmuch as this threatening prevailed not with them, therefore the thing that is happened unto them should stand us in some steed. For look what vengeance we hear GOD speak of in this place; the same we see executed before our eyes. Is it not a horrible thing that the jews be abhorred at this day throughout the whole world? Yet were they the people whom GOD had sanctified for himself, they were his heritage, they were the royal priesthood, according as they be termed in Exodus, 
Exod. 19 1.6. 1. Pet. 2.9.  and they were the blessed Generation, and yet for all this, they be rejected of all men, insomuch that men do as it were shudder to behold them as though they ought to be cut off from mankind. If it be said, O this may very well happen to the faithful, and the like befell even to the holy patriarchs; it did so in deed, howbeit after an other sort. For the faithful may well be put in fear, according as it is said in the prophet Esay, 
Esa. ●. 1●.  that folk shall point at them with the finger, and shun them afar off: and that is because GOD is not known, and his grace is despised. But whereas we speak of the jews at this day, it is very well seen that God is against them: for they be as rotten members, and their body is torn in pieces, and there remaineth not any token of this blessing which God had bestowed on them. Therefore when we behold such a lookingglasse, let us learn to make our commodity thereof, and let the example of them serve to seal this doctrine and to ratify it, that we tempt not GOD, and that we continue not hardehearted so long till he be feign to wrap us up in reproach with all the rest of the nations of the world. After this, Moses returneth to that which he had touched afore: 
Deut. ●●. 30  which is, That the people having tilled their grounds and their possessions, shall not drink of the wine of their grapes, nor eat of the corn of their harvest, nor enjoy the fruits of their trees. This hath been spoken afore: but there is here a certain difference to be noted. For therefore God had showed, that when the jews had laboured for corn and wine, the enemies should come and take all away, and that all the same should be made a prey: but now he saith, that without any force of man, and without any troubles of war, they should nevertheless not fail to be famished, and to be destitute of all things that might do them good. Why so? Because that worms, beasts, Caterpillars, locusts, and all other things shall eat up the fruit of the earth. Lo what armies God stirreth up against the wretched. Again, on the other side, there shall come blasting and singeing, so that all must needs perish: albeit that men touch not the jews, but let them alone in rest, yet shall they understand that GOD hath other means to punish them, and that he is always armed infinite ways. That is the thing which GOD meant to declare. And therefore let us take warning by this Text, that when we have escaped one plague, GOD will find out an other for us: and if we step aside to the left hand, & he nevertheless is armed against us, and before we have gone three paces, he stoppeth us of our way. Lo how men prevail, when they seek lurking holes; according as we see how the Prophet Esay mocketh them that think by their subtlety to escape the hand of God. 
〈…〉. 15.  Dream on, dream on your fill (saith he) yet shall the curse always overtake you. And in like case, although we have no enemies to trouble us, & to rise up against us to spoil our substance: yet let us understand that God hath other means, which we know not, for to bereave us of that which he hath put into our hands, and that we shall be abashed, to think how we have wherewith to satisfy us, and yet that the bread shall be plucked out of our mouths: and that when we think to drink, we shall be dry. And whereof cometh that? Even of this, that it is our Lord which giveth increase to the corn when it is sown in the ground: It is he that sendeth the Grapes; It is he also that causeth all things to prosper for our nourishment. We be taught by this text, first of all, that when we till the fields, sow them & reap them, we must make prayers always unto God to bless the earth, that we may be fed through his grace; and we must hold it for a certainty, that it is his peculiar office to feed us like as a father doth his little children. Thus much concerning that point. Whereof because I have treated more at large heretofore, it sufficeth as now to touch it in one word.  
Now furthermore let us mark, that whereas God speaketh here of Locusts, worms, Caterpillars, & other beasts, & whereas he speaketh of blasting & of burning which cometh thereof, he showeth that he hath men of war of a strange sort, when he vouchsafeth not to do men good: & this also serveth to pull down the pride of men. For if we be spoiled by the enemies: very well (will men say) this was done by violence and plain force. As for example when war is, the whole country is spoiled, the richest foolke become beggars: and all this is wited upon the war, man is not blamed for it. But when it cometh to pass by other accidents, so as men wot not by what mean their substance is wasted, though they see it melt away before their eyes, one year by hail, an other year by frost, and one while one way & another while an other, so as all things consume betwixt their hands; God by this mean maketh it more manifest unto men, that he meaneth to confound them utterly. And indeed if we mark the course that he kept with the Egyptians, 
〈◊〉 2.9.  we shall perceive it much better. For we discern God's iugdementes better in other men than in ourselves. If God had stirred up a great army against the Egyptians, in steed of the lice and vermin: they would still have continued in their pride and presumption: and albeit that they had been a hundred times discomfited, yet would they not have failed to have been stiff-necked still. When they were persecuted with louse, and that there were such Soldiers in Egypt; they should have been ashamed. Therefore let us well note, that God by sending men such chastisementes as be set down here doth warn them to think on their frailty. If Herod had been slain with a thunder bolt from heaven; it had not been so fit a punishment for the blasphemy which he committed in suffering himself to be called a God, 
Act. 12.23.  and not a man, as when God caused him to be eaten and consumed with vermin, till he was as rotten as could be, insomuch as he was compelled by that disease to say (as he that lived at the time and was his familiar beareth witness: 
joseph. de Ant. 17. lib. ) Oh see here a goodly God, which is so rotten that he is enforced to feel that the hand of God doth persecute him for his pride. Let us therefore mark well, that God, after he had threatened the jews to send them enemies, which by violence and force of arms should spoil the country of all manner of food: now he addeth moreover that although they were not vexed nor troubled at all by man's hand, nor any thing were attempted by man against their possessions and lands; yet notwithstanding they should not boot themselves by their labours, nor by the well tilling of their grounds. And why? Because the vermin shall waste all. And he saith again expressly, Thou shalt sow much and gather nothing, whereby he showeth that when men make never so good provision aforehand, thinking undoubtedly that all shall go as they would wish, yet shall they be never the better for it. And it serveth to this end that we should not fall asleep when we see fair likelihoodes, according as we be commonly wont to despise God: as who should say, that if there be a good seedtime, we are past danger, and God had no more to deal with the things that be upon the earth, or if we have reaped and laid up the Corn in our barns, it should make us to be the more proud, because we see no likelihood of any more danger. But in stead of this, we should evermoe have an eye to Godward, saying, Lord, behold, the earth waiteth for rain as though it were a thirst, and when thou givest it, it is to make it to bring forth sustenance for our nourishment. Again, such storms might fall from heaven as would wash away all from us, and one war would be enough to bereave us of all that we have. Thus is all in thy hand O Lord, and we ●ust depend upon thy mercy, and be all our life long it thy custody; or else we must perish, and all the provisions that we have shall profit us nothing. Thus then must we call upon God with diligence, and walk in his fear, seeing he is so gracious as to be our forsterfather, and vouchsafeth to stoop so low unto us. Therefore hath Moses very well declared in this text, that we must not be beguiled by the goodly likelihoods & fair provisions which we are able to have. As for example, when we see the corn to be fair upon the ground, we must not be too lusty as though all were won, no not even when the corn is gathered in. For God will be then called upon, according as we are bound to make our daily suit unto him, saying, Give us our daily bread O Lord, 
Matt. 6.11.  that day by day he may feed us. For albeit we have never so much to day, yet to morrow we may starve. For when it pleaseth God, he is able not only to destroy the corn and wine in the fields; but also he can make them to be worth nothing, even when we have them in our garners and Cellars. Nay, we hear the threatenings that he maketh, saying, You shall carry corn to the mill by measure, and the bread to the oven by weight, and yet for all that, you shall be still empty and hungry, 
Ezec. 4.16.  when you have eaten never so much, there shall be no virtue at all in the meat, neither shall you be sufficed therewith. Seeing our Lord telleth us that he hath so many ways to famish us, let us not be hard hearted: but let it rather waken us, that we may altogether depend upon him, and walk in his fear, and be his children, if we intent that he shall still continue to do the office of a father toward us. That is the effect of the things which we have to remember. Here again Moses repeateth these threatenings, whereof he had spoken afore, saying: That the jews and their lineage shall be carried away into captivity. Now certainly there can nothing more bitter happen unto men, than to see their children taken away by force, eaten, and devoured by the enemies, and cruelly dealt withal: they had rather to have buried them a hundred times. Now then let us mark in few words that God meant to declare in this text, that although he have been never so bountiful towards us, and filled us with his blessings, so as we be fenced in on all sides: yet he can very well bereave us of them all again, and that plague shall be much more grievous unto us, than if we had never known, what his goodness meaneth. Wherefore the largelier that God bestoweth his blessings upon us, yea even those blessings that concern this transitory life, let us look that we be always so much the more provoked to honour him and to serve him. For he for his part, will not cease to do us good, so we turn not tail, & give him over. But seeing he allureth us so gently, if we be willing to come unto him; let us assure ourselves that his hand shall evermore be stretched forth to augment the gifts and blessings that we have received of him.  
In the end he returneth to the matter which we saw heretofore. All these curses shall come upon thee, they shall seize upon thee, & thou shalt be caught and besieged by them on all sides, until that God hath quite consumed thee: even because thou hast not harkened to his voice, to obey his statutes and commandements, which he hath given thee. I have told you herebefore how that Moses hath oftentimes showed to the jews, that no evil or adversity came upon them but by the hand of God. But it behoveth us also to know the cause. True it is that sometime God doth visit us, and we cannot perceive the cause thereof: for he doth it not for our sins, not for that he might not do it, but for that he spareth us. Yet is this always to be looked unto, that when we sustain any afflictions, we must think on our sins, & enter into examination of them to condemn ourselves before God: yea & we must not tarry so long: but we must benefit ourselves by all manner of calamities which we see throughout the world, knowing that God punisheth men's sins by such means: and thereupon bridling ourselves from the like. The matter then whereunto Moses doth now return, is, that having showed us how it is the Lord that withdraweth all manner of blessings from us, it is he that curseth our possessions, and the fruits of the earth, it is he that sendeth vermin, storms and tempests, to destroy all: it is he that giveth power to our enemies: he showeth wherefore all this is done: to wit, because we have rebelled against him, because we have despised his law. That is the very cause why these plagues of vengeance do so pursue us. Now then, let us bear in mind the doctrine which hath been sufficiently set forth hereabove: which is, that when God doth afflict us, we must shut our mouths from replying or entering into plea: for we shall win nothing by standing in contention with him. Nay rather we must condemn ourselves, confessing that he dealeth justly. Although it be his will to prove our patience, and to try us to the uttermost; yet notwithstanding we must yield ourselves as guilty before him, & understand that our sins deserve to be thus roughly handled at his hands. Here is wherewith to cause all the blasphemies, murmurings and complaints to cease which are daily heard in the world. When there happeneth any adversity or any other affliction, it is to the end we should think on the sins that we have committed. Mark that for one point. And whereas mention is made of the commandments and statutes which God hath ordained, the same expressly and purposely concerneth us. For albeit that the Papists have the law, yet is it buried in them: 
2. Cor. 3. 1●.  the jews (as saith Saint Paul) have a vail before their eyes, so as they understand nothing. The Turks walk in their own ignorance, so do all the rest of the heathen. Now our Lord doth enlighten us, and show us the way. There is therefore a more villainous rebellion in us, when we do not according as we be taught, and also we deserve that God should use greater rigour toward us, and power upon us the plagues of vengeance which be here contained. Therefore let us benefit ourselves by the things that are said here, concerning the commandments & statutes that God hath ordained. And seeing it is so that he speaketh daily unto us, declaring unto us his will so familiarly: let every of us submit himself obediently thereunto. And whereas Moses saith further, That these curses shall catch hold upon us, and that we shallbe hemmed in round about by them, until they have consumed us: it is a warning to us that we should not be self willed against God: for well may we seek starting holes: but it shall nothing boot us, (as hath been said heretofore) for the end shall be ever unhappy for us. And therefore let us remember the complaint that God maketh by his Prophet Esay. 
 He saith in that text (as we heard yesterday) that from the crown of the head to the sole of the foot, God must needs smite hard upon all them that have rebelled. And having spoken so by his Prophet Esay, he saith: What may I do more? I have not ceased to chastise my children: insomuch that from the crown of the head to the sole of the foot, I have so beaten them, that there is no whole nor sound place, and yet they continue hardhearted still. Alas, what shall I do? I must crush them and break them all too pieces. Then let us be afraid to stand so wilful froward against our God, and let us prevent the condemnation here pronounced. And so soon as God beginneth to correct us, let us bestir us to return unto him, yea and let us not tarry so long neither, but being admonished by his word, let us fall to bewail our sins, and to be sorry for them, and moreover let us ask forgiveness of them in the name of our Lord jesus Christ.  
Now let us fall down before the majesty of our good God, with acknowledgement of our sins: beseeching him not to suffer us to be so blinded in this mortal life, as not to know that all the miseries & wretchedness which we suffer, be warnings given unto us, to make us to think upon ourselves & upon our lives: & also to move us to repentance. And therefore that if we be afflicted at his hand, it may not make us to blaspheme his holy name, nor move us to impatiency: but rather tame us, so as we may far the better by all his corrections, and turn again unto him. And that for as much as we see the wretched world at this day to be so full of wretchedness and miseries, as is horrible, and also do behold the wrath of God for the sins that reign therein: it may be a mean to hold us in awe, praying God not to use any such rigour toward us: but rather that we fleeing for refuge to his mercy in the name of our Lord jesus Christ, may be touched with true repentance: & increase and prosper more and more therein, until that, being delivered from all our imperfections and sins, our God do clothe us with his righteousness unto the which we be daily called. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Wednesday the xxv. of March, 1556. The CLx. Sermon which is the eight upon the eight and twentieth Chapter.  
46. And these things shallbe for tokens and wonders to thee and to thy seed for ever,  
47 Because thou hast not served the Lord thy God with joy, and with a good heart, for the abundance of all ma●er of things.  
48 And thou shalt serve thine Enemy, whom the Lord thy God will send against thee: I say thou shalt serve him in hunger and thirst, in nakedness and in all manner of want. And he will lay a yoke of iron upon thy neck, until he have rooted thee out.  
49 The Lord will bring a people upon thee from a far, and from the end of the earth, which shall fly as the Eagle: a people whose language thou shalt not understand.  
50 A people of a shameless countenance, which will not reverence the person of the aged, nor take pity upon the young.  
BEcause that things be so greatly confused in this world, that it is heard to discern who they ●ee whom God meaneth to punish for their sin●or to whom he meaneth to show his love: Moses saith expressly, that God will send such apparent tokens upon them that be stubborn against him, as shall be wonderful to them: Insomuch as they shall be compelled to understand, that the same cometh to pass neither by fortune, nor by common mean; but that they be extraordinary things, and that God doth show forth his power therein. It is true (as we have said heretofore) that at the first sight it cannot be well discerned, who they be whom God loveth, and who they be whom he misliketh: because that (as Solomon saith) both the good and the evil is common unto all. He that serveth God doth some times prosper; 
Eccle. 9.2.  and oftentimes he is afflicted: And so is a despiser of God also. This is the cause saith he that men become hardhearted, for it seemeth unto them that they win nothing by serving of god: or rather that it is but lost labour. Moreover it is often seen that the children of God be sometimes more hardly handled than the most wicked in the world, and therefore it is to be gathered after carnal capacity, that it is much better to despise God. 
Psal. 73.2.  David confessed, that he staggered as upon the Ice, when he beheld the course of things to be such as that the good, and they that endeavoured to walk in all manner of integrity, must be constrained to drink the water of troubles, to eat the bread of heaviness, and to moisten themselves with tears: and in the mean while the wicked, which cease not to do evil, to live at their ease and in pleasure: whereby it should seem that God loveth them. And what a dealing were that? But our Lord declareth in this place, that in the end he will make it apparent to them that be corrected at his hand, that their sins are the cause why they suffer smart, howbeit that it be not so quickly perceived. We have seen heretofore among other curses which Moses denounced, 
Deut. 28.44  that they which cast off the word of God be constrained to borrow, and to be ever in need: and that the others which should borrow of them, have wherewith to help themselves. But we see how all the children of God fall into necessity, and find not any that will comfort them: they make many turns before they meet with a man that will use gentleness toward them: and this seemeth clean contrary to the other. But yet doth God exercise his people after that manner: and in that respect it is that I said, that when we be afflicted, whether it be with poverty, or with sickness, or any other way, we must not fail to enter into account with God, that is, to examine our life, and to see whether we have not committed many faults or no: & ●hen shall every one of us find himself faulty.  
Again on the otherside, if we perceive not the cause why that God is moved to use rigour towards us: let us content ourselves, that he knoweth the same to be profitable for us: and that if we had not already offended him, yet were we in way to do it: and he hath prevented it: and that all these corrections be to bring us low, to the end that we should walk under him in fear, and that our flesh should not be overlusty, as it is thereunto inclined: for God doth some times foresee the pride of a man, and then he taketh away the occasions and the objects. Besides this he knoweth that a man will be too jolly in his pomps and delights; and therefore he cutteth off the occasion aforehand, whereby the party is letted, so as he cannot do as he would. Seeing that our Lord provideth aforehand for our welfare after such manner, let us think on the faults which we have ●arst committed. Moreover if there were no further meaning in it, than to exhort us to repentance; even that were much: but we have always to consider, how God cannot too much provoke us to come unto him: for every straw is enough to stay us in this world, and in the mean while we have no mind of the heavenly life; or if we think thereon, it is so coldly, that our traveling towards it is not with so earnest affection as it ought to be; and therefore God is feign to deal with us by many afflictions. After this manner ought every of us to behave himself toward him. As touching others, we may not at the first dash condemn them whom God doth punish: but we must remember that which is said in the Psalm; Blessed is the man that deemeth wisely of the afflicted in the day of his trouble. 
Psal. 41.1.  But we be wonderful hasty in that point. As soon as we see a poor man in misery and wretchedness, O say we, God plagueth him, and he hath deserved it: we be in that case very rash judges. If God smite us; after that he hath bestowed many stripes upon us, we will hardly remember that we have sinned: but as concerning others, our tongues be very quick to condemn them. But we should much rather incline to gentleness: as for example, when we see the faithful to suffer, we should think thus: Behold how God dealeth with his children, instructing us thereby, that there is no rest in this world, and that our happiness is in heaven, and it is thither that we ought to lift up our hearts. 
Luk. 23. 3●.  And again, if this happen to the green trees, what shall become of the dry wood? If God spare not them which have endeavoured to follow his word, 
Esa. 51.21.  as appeareth unto us, what shall become of the skorners thereof, as saith the Prophet? If judgment begin at the house of God: miserable then shall they be which have hardened themselves against him. Saint Peter also doth admonish us to put the same in ure. 
1. Pet. 4.17.  And so ye see how we ought to deal in this matter. Moreover, if we have patience, and meekness and be apt to be taught, it is certain that we shall evermore feel a taste of the goodness of God in the midst of the afflictions which he sendeth us. True it is that oftentimes we shall be put in fear by them. There will be a kind of unquietness in us which will so vex us that we shall think ourselves utterly forlorn unless GOD withdraw his hand very quickly. If he prolong our afflictions; then we be altogether blank, our courage faileth us: so that if we be not held in with the fear of God, and with patience, to be altogether quiet under his hand: we be evermore wandering. But if we hold us still there, then shall we understand that he chastiseth us in his mercy and goodness: according as it is said in the Prophet Abacuc, 
Abac. 2.4.  That the faithful after they have been in heaviness, do in deed understand, that God doth nevertheless uphold them, and forgetteth them not but doth always temper & mitigate their afflictions, so as they feel his fatherly goodness towards them, and therewithal do comfort themselves, and can well say with David, Lord if thou wilt be angry, it is but for a little while: 
Psal. 30.6.  but thy goodness endureth all our life long. Behold (I say) here we may always have matter wherewith to cheer ourselves, and to rejoice in the midst of our afflictions: so as we may perceive indeed that our Lord will not fail to be merciful unto us, notwithstanding that he useth some rigour toward us, to try our patience, and to quicken us up to come unto him, and to labour to the celestial life. But we must evermore have an eye to the end, according as David saith. And therefore in the psalm 37. 
Psal. 37.1.  he exhorteth us not to be grieved at the prosperity of the wicked: for he knoweth that our eyes be as it were dazzled. When we see a wicked body to be at ease and to have all wishes, we straight ways conclude that God hath regard to deal with men according as they be worthy: by means whereof we stagger and are in such perplexity as we wot not what shall become of us. Now David saith, that in thinking so, he played the beast, and was out of his wits, and he confesseth that he was in that point, bearest of reason and judgement, affirming that he did wrong to all the generation of God's children, 
〈…〉 3.22.  until he had looked into the Sanctuary. It is true, that in the thirty & seventh Psalm which I alleged here before, he saith, I passed by and saw the wicked flourish and grow high like a Cedar tree of Lebanon: and after that I had turned me about, he was cut down as a tree that had no more left but the dry stock upon the earth: so as there remained no sign of him at al. Such changes do we see in this world; but put the case we saw none: yet must we enter into the Sanctuary of God, 
〈…〉 5.17.  as it is said in the threescore and thirteenth Psalm. And there we must wait patiently till God make it apparent unto us that all afflictions be profitable for his children: and that he sendeth them as medicines for their health: and contrariwise, that the prosperity which he permitteth to the contemners of his law and justice, shallbe converted to their great confusion. We must therefore learn to hold our wits and senses in awe, that we wander not in the afflictions which God doth send us.  
But to return to the purpose of Moses: let us note well how he saith that the punishments which God sendeth upon them that have rebelled against him to the uttermost, and would not be corrected: shall be as tokens and wonders to them and to their posterity: that is to say, he will punish them after a strange fashion, and as hath not been wont amongst men: so as they shall be compelled in spite of their teeth to say: This is the very hand of God. And indeed can there be a more beastly contempt of God found, than that which was in Pharaoh? He was a man not only drunken with pride, but altogether senseless: he was a man that despised the majesty of God, and a man so rebellious, as was not in any wise to be dealt withal. When he heard Moses and Aaron speak, he laughed them to scorn: his feeling of the first strokes could not make him to yield. And in the end he needed not a Prophet to admonish him: for he himself could say, 
〈…〉 19  Surely this is the finger of God. We see therefore how God doth oftentimes express his power in such wise, that even the most fierce are constrained to perceive and to think that there is some majesty in heaven, which afore that time they had not accounted of, and thereupon to enter into consideration of their sins and to confess them, and to be the more lively touched therewith. That is it which Moses meaneth here concerning signs and wonders.  
This matter is worthy to be marked. For (as I have said) if God begin to punish men, it is evermore said to be fortune, this is agreeable to our state, (say they:) we know that man's life is subject to much wretchedness, and in the mean while the hand of God is not regarded. And though he double it, yet do men continue dull, & seem as though they could evermore hide them, & scape away, because they enter not into their consciences to search out the sins that be there, but are loath to know them, as if a man should go hide himself in a dark corner of set purpose to shun the brightness of the sun at noon days. Even so do we in all the chastisements which God doth send us to warn us of our sins and to draw us to repentance. But in the end God doth augment his punishments in such sort, as they become miracles: that is to say, they exceed the common measure, order and course of nature, so as we might be ravished with astonishment, and thereby perceive that God doth then show himself, as though his hand appeared unto us from heaven. And that is the thing which he declareth more fully in the xxvi. Chapter of Levi. For after he hath pronounced the sentence upon them that reject the doctrine of salvation, he saith, I will send upon you seventimes as much, 
levit. 26.8.  if I perceive that nothing do prevail with you: If my punishing of you amend you not, I will add there to seventimes as much. And he repeateth this sentence again in the end; & saith, If you will walk at all adventure against men, I will walk also at all adventure against you. Now this word, Adventure, hath relation to the blockishness that is in us, which we have touched here before. For we see very well the adversities that do befall us in this world, & wading yet further we confess that it is God that punisheth us: but to think thereon in good earnest; and to judge every man himself by calling our sins to remembrance so often as God giveth any incling of them; it is the furthest part of our thought. Let every man look to himself: How many afflictions have we in the year which should be testimonies unto us of the wrath of God, & as it were summons of appearance before him, warning us to sue to him for pardon, and to have pity upon us? Scarcely doth any one day pass, but that a man is warned five or six times as if God should say unto him; Wretched creature, why hast thou no mind of thy soul? Why hast thou no care to beseech me to receive thee to mercy? But scarce once in a month will a man enter into examination of his life to condemn himself; and if we do it, it is but coldly. But we ought to be so ashamed and so vexed at the feeling of God's wrath as though we saw hell lie open before eyes. But we see that very few do think thereon: for every of us forgetteth himself. That is the thing which God meaneth by this word of walking at all adventures against us. Yet do we follow on our course still, as though no harm had touched us, we swallow up our afflictions. They do indeed trouble us, when they pinch us, and yet do we nothing but shake our ears (as they say) and follow still our own way. Then go we at all adventures, yea even with excessive overweening, when we acknowledge not the hand of God, ne perceive that he is a judge, to the end that we might mislike of our sins, and every man labour and endeavour to withdraw himself therefrom. Our Lord therefore saith, I will come against you at all adventures, as if he should say, I will cross you and overthwart you, & think not to gain any thing either by your hardening of your hearts, and by your kicking against me, or by your dullness in that ye perceive not how it is my hand that must bring you again: No no, (saith he) I will be as stout and headstrong as you, yea and more stout and headstrong to. For I will come at all adventures, I will let my plagues run out at random, so as I will break your necks, and beat you both back and belly, and that without pity. Now we see how much this word ought to weigh with us, where Moses saith: That the plagues shall be for tokens and wonders, to all skorners: insomuch that when they have bleared out their tongues at the threatenings of God, and have nodded their head against the first corrections which he sendeth them, & have bitten on the bridle: he proceedeth on still & ceaseth not to wring them, but driveth them in the end to come to a reckoning do the worst they can, & to say openly, It is the hand of God that presseth us; these are the miracles, they be no ordinary things nor according to the course of nature.  
Now therefore, let us learn, not to provoke God's wrath so far against us; but let us suffer ourselves to be tamed by him; and let us yield ourselves conformable & gentle so soon as he hath summoned us, let us yield ourselves guilty without using any startingholes: for we shall win nothing thereby. There is nothing better than to enter into pure and free confession, saying, Lord what wilt thou do to these frail & wretched creatures? It is true that we have a hundred fold deserved to be sunken: but yet for all that, we flee unto thy mercy: wherefore have pity upon us. When we have thus condemned ourselves, it is a mean to pacific the anger of God, which thing will not be done by hardening of our hearts. For than he will ever more proceed farther, until he have brought us to these signs and wonders, that be here mentioned. Again God must needs do the like also in respect of men's slothfulness & negligence, or rather utter senselessness. If we could be subdued at the first blow: God would take no pleasure in laying plague upon plague. But when he seethe that there is such a kind of stoutness, and such a presumption in us, that we will not stoop nor bow our necks: he must needs hold on until he make us to feel in very deed & after a strange manner, that it is he before whom we must yield our account. Let us therefore mark well how the obstinate malice of the world is the cause why God sendeth so strange corrections to put us in fear. And if we considered well the state of the world at this day, it would make the hairs of our head to stand upright. Certainly they do all sigh at the feeling of the stripes, and they complain, howbeit not to any amendment, but rather they bite on the bridle: Insomuch that when those which be not altogether blockish do make comparison of the present state, with that which we have seen before the wrath of God was on this wise provoked; they see it as it were a seagulfe: & that aught to make us afraid. And so let us come back again to that which Moses declareth, to wit, that God must needs have found the world very rebellious & hardhearted when he augmenteth his punishments in such sort: for it should never come to that pass, were it not that men were otherwise unreformable. Let us not accuse God of cruelty, when we see his rigour to exceed in punishing us: but let us acknowledge that our stubbornness is so great, that our Lord must needs handle us after that fashion: for otherwise he should never overmaster us.  
That is the thing which we have to bear in mind. Howbeit that is not all: for we must always fear that which is to come. And sith we saw that God hath thus increased his punishments not upon one man only, but upon the whole world: let us bethink us to call ourselves home again before he fall to striking of us with main blows to our confusion and utter undoing, without giving us any more respite to come to the acknowledgement of our sins. For it is the sorest point of God's wrath, when sinners be taken after such a sort out of this world, that they cannot have remembrance of their sins, nor take breath to resort unto God, or to ask him forgiveness. Let us beware lest God's vengeance proceed so far. And for as much as we see that the adversities of these days be very great, let us acknowledge that we have provoked God very much, & that it is not for us to abuse his patience any longer. Thus ye see in effect what we have to bear away: specially when we see that sin doth overflow, so as all the world is infected with corruption. Although a man do good, yet nevertheless forasmuch as it is evermore mixed with sin, he shallbe chastised, howbeit, not at the first dash: for as I have said afore, God doth spare the wicked and tarry for them, and in the mean while punish the good that seek to walk a right: but yet in the end he always plagueth the despisers of his law & majesty. And as touching the good, he will make them to feel his grace to their joy, so that although he exercise them with many chastisements & adversities: yet notwithstanding, they shall not fail to know him to be their God & father still, & to rest upon him. As for the wicked they be not disposed to taste or to feel the love & goodness of God: but are rather wood against him. But when iniquity is become as a main sea, & all men are corrupted: them the vengeance of God must also overflow, so as none may be free from it. We have seen already the threatening that was made here before, 
Deut. 28. 3●●  namely that the people should be led into captivity with their king. When this came to pass, were none carried away into captivity but the wicked, and such as strove against the Prophets, and such as despised the good doctrine, and such also as were headstrong against God like wild beasts? Yes, there was jeremy himself who had called upon the people fifty years together and never ceased to cry: What do ye, ye wretched people? Yet notwithstanding we see that while others sported them, he wept and wailed: and not contented with that, said; Who can turn my head into tears, 
 so as my brain may be as a fountain gushing out continually, that I may bewail the sins and calamities of my people? See how the holy Prophet, (after that he had laboured in the service of God, and fought against all the wicked, and made war against all manner of iniquity and stubbornness:) is feign to be led away captive aswell as the rest, and to be put to reproach, not of being carried to Babylon, for that had been the best that could have been wished at that time: but God gave him not the favour to be brought thither, but he was feign to be harried into Egypt: 
 yet had he said, Cursed be they that go into Egypt: go ye into Babylon and serve the king of Babylon; be quiet and obedient there, 
〈…〉 15.  and bear patiently this punishment of God, and in the end he will take pity on you. The holy Prophet had not the same liberty. So then we see, that when calamities come for the general corruption of all men, the good are wrapped up amongst the evil. And why is that? Because it is not almost possible to walk amongst such infections, and not to be somewhat spotted therewith. Albeit that jeremy resisted the evil as much as he could: yet savoured he of the public corruptions of the people, and therefore behoved him to be punished with the rest; howbeit God did not execute such vengeance upon him, as he did upon the despisers of his law, no not by a great deal. For jeremy had always a good testimony, that God did guide him; and when he was in Egypt, he was by a special privilege free from the curse that he had pronounced upon all them that would go into Egypt: for they drew him thither by force. Ye see therefore how God wrappeth up his people amongst the rebels, but yet he saveth them after a marvelous manner, which giveth them continual cause of comfort in him. As much is to be said of Daniel. Daniel is set forth unto us as a mirror of integrity. Ezechiel speaking of him, putteth him for the third of the most holy that could be chosen; 
〈◊〉 14.14.  yet was he carried to Babylon; and was it for the sins of others? He was an hypocrite and had lied unto God, if it had not been for his own sins. For he saith expressly in the ninth chapter, 
 I have made confession as well of mine own sins as of the sins of my people. He saith even at the first, Lord we have offended thee, & been disobedient, we have rebelled against thee, both we and our fathers, our Kings and Rulers: which words of his are spoken generally: It may be said, that he put himself in the number with the others. But, to the end that nothing should be replied thereunto, he goeth further and saith, 
 I have confessed my sins and the sins of my people. Whereby we see that Daniel, whatsoever integrity and perfection was in him, was nevertheless stained with the common vices, and therefore deserved to feel his part and portion of the punishments that God sent upon all the people. Hereby we are also the better warned, to stand in fear and to walk in the more wariness when we see the world so corrupted; assuring ourselves, that in the end we must feel by experience, that God hath spoken in good earnest, where he sayeth, that he will come stubbornly against us, if we continue in going stubbornly against him. This is in effect all that we have to remember in this Text, where Moses speaketh of Signs and miracles. Wherefore let us open our eyes in this case, and let us not linger until GOD compel us to come to him by force, and stretch out his mighty arm against us: but let us receive his word, and let it serve us for Spectacles to behold his judgements afar off, and let us not tarry the executing of his extreme rigour.  
Now he addeth therewith, Because thou hast not served thy God with a good will, and cheerfully when thou hadst abundance of all manner of things. Hear doth he reprove the jews, for that they could not abide that God should entreat them gently. And it is not all only to them that he speaketh, but also unto us. We have therefore a general doctrine to be gathered of this speech; namely, that God of his own nature, is inclined to allure us unto him by gentle and loving means, like as a father goeth about to win his children, by being merry with them, and by giving them all that they desire. If a father could always laugh with his children, and fulfil their desires, all his delight should surely be in them: such a one doth God show himself to be toward us. In deed he is not passionate as men are: we may not think that God is like unto us; but in so much as we comprehend not his majesty, because it is too high, he is feign to humble himself, and to use a kind of speech fit for our rudeness and for the weakness of our wits. Nevertheless it is certain that the property of God is to win us gently, as a father endeavoureth to win his children. What is it that God requireth? That we should serve him with a frank and free heart, yea and even with gladness. In what manner? Verily that because he dealeth gently with us, and giveth us all things that we need, we therefore ought to be quiet and well contented, if we be not unthankful. And so let us conclude, that all the calamities, troubles, wretchedness and miseries, which happen in this world, be the fruits of our sins, and that we drive God to handle us with such rigour. He is feign (as ye would say) to transform himself, and to forsake his nature to overmaster us, because he seethe that sin is exceeding great in us, and that we can no skill to turn the good to our benefit, which he is ready to do us. Howbeit (as I have said afore) God doth not always tarry till we have offended him: we must needs grant that he preventeth our sins: he seethe that we be in danger to fall, and he doth remedy it in due time. Yet notwithstanding, all the corrections which we endure in this world, proceed of our sins: and the filthiness that is in us, is the cause why God sendeth us not abundance of good things according to our desire. And if there were nothing else, but this, that men fall asleep, & sape themselves in these earthly pleasures, so as they be not able to look to the place which David doth call them to; 
Psal. 4.7. Psal. 1●. 11.  namely, to satisfy ourselves with the sight of God, & to rejoice in his presence. Seeing that men cannot attain thereunto, but are ever wedded to these base things: do not we deserve that God should withdraw the plenty that he was ready to give us, for th● he perceiveth that it would burst us: and in stead of sustaining us it would so overload us that it would bear us down to the ground. This is the cause why our Lord useth not such liberality toward us as we desire. For he for his part is not drained dry, neither doth he fear to be impoverished, by sending us plenty of all manner of good things. We know he is a fountain that can never be drawn dry: but when he seethe that we wast & devour his benefits, and be worse than drunken, & that besides the riotousness which we use, we be also unthankful as not only to fall into forgetfulness, but also to spurn against his majesty, & to turn our backs upon him: insomuch that if we have wherewith to maintain ourselves well, we fall to Gluttony, pompousness, whoredom, and other looseness, and to be short, the abuses which we commit in the using of God's blessings, are as an unmeasurable seagulfe: therefore when he seethe such things, he withdraweth his hand & showeth not himself so liberal toward us. This is the Sum of that we have to bear in mind. And therefore, seeing that God for his part is always ready to multiply us, & to give us plenty of all good things, were it not that we be not able to brook it: we must understand that we are as sick folk, which must have a small pittance allowed unto them, and be constrained to a diet. And why? Because they be not able to brook their food. Whereupon we ought well to understand that which Moses speaketh to our reproach. For what a shame is it, that we cannot abide that God should use us gently and after a fatherly sort? Behold, God offereth himself, not only in words, but also in deeds: and he offereth to give us all that we desire. But what? He seethe us not disposed to receive him, we despise him, and thrust away his grace; must there not be then a horrible frowardness in men? Let every one of us excuse himself as much as he will: yet must this saying needs be verified, and when we have kicked and spurned never so much, yet shall we at the last be convicted of this maliciousness, that we could not find in our hearts to suffer GOD to deal● gently with us, ne have served him joyfully and with a merry heart. Therefore let us not wonder though he do handle us as we deserve, when we be so rebellious against him. For when he seethe that we kick against him, he must needs break us, and deal with us after such a fashion as we may understand that he is our master: not that they which be punished, do serve GOD: but for that they understand that he hath the mastery over them, when the punishments come so far that they are become signs and wonders. When GOD appeareth unto them as it were in a visible manner from heaven; then do they perceive, Alas I cannot flee nor scape the hand of GOD. Then do they understand that he hath the Lordship over them, not that they willingly yield themselves thereunto, but that they lie languishing and astonished therein, as men locked up in prison. The thing then which we have to remember, is that sith we could not be contented, that God should handle us gently by bowing under his hand, that he might guide us, turn us and return us which way he listed: we must be forced by trouble and sorrow, to understand that he hath full sovereignty over us, and that his utter breaking and overthrowing of us, is because we could not abide to be governed by his hand, when he was ready to guide us. This is the matter that we have to note in the second place.  
We see the very same in all mankind, not only touching the afflictions of this present life; but also we have this reproach laid upon us, that we be still as it were, famished for want of spiritual blessings. For our father Adam was created in such state, that the world was an earthly Paradise: The whole earth yielded him all good things to his wish: he endured neither heat nor cold, nor any grievous want. Thus was our father Adam appointed Lord and Master over all the world, 
Gen. 1.26.  all the Elements and all the beasts of the earth served him quietly, and all fruits served his taste and savour. What was he in his person? He bore the Image of God, and was of so great nobleness and worthiness that he was as the Angels of heaven: and he had dwelled in this world, with all his lineage, as in a place where he should have had no trouble: but he could not abide to be so gently entreated. When God had thus enriched him with his benefits, he must needs mistake himself, he could not serve God with a good heart nor with joy. What could have grieved him? For God showed him a sweet and a gracious countenance, and powered out the treasures of his fatherly love towards him; but Adam could not abide that, but through his unthankfulness he alienated himself from God. And in what case are we now? We must serve God in hunger and thirst, in nakedness and reproach, for the earth is cursed unto us. When we have tilled it, 
Gen. 3.18.  it must bring us forth thistles and thorns. We see the seasons contrary; when we wait for a good year, we see hail or frost, drought or rain, which serve to pluck the bread out of our mouths, and to disappoint us of our food. We see the air troubled, and infections which oftentimes engender diseases. Great is the toil of men. For when they have gotten food with great distress; yet want they wherewith to clothe themselves. See there (I say) in what taking we be. And wherefore? Because we would not serve our God cheerfully and with a good hart, when he gave us abundance of all manner of blessings. But this is not the chief matter, (as I have said heretofore:) for we are destitute of the righteousness of God. Our very true ornament, was that we could have fashioned ourselves to all manner of right; and now we be spoiled thereof. As than we had reason and understanding: but now be we become beastly, for the brightness that should shine in us, is but darkness. Again, we be covered with reproach: and whereas the Image of God should shine in us, now we have the marks of sin; so that even our very bare bodies must give us to understand of the same: insomuch that if a man be naked, he is ashamed of himself. And why? God doth by this mean show unto us what infection there is in our souls, in that we be fain to hide us, as not being worthy to be numbered amongst his creatures. Finally we be like dry earth. Truth it is that we be over fruitful in evil▪ but of goodness, what is found in us? Seeing we be thus unfurnished of all graces, it is good reason that we should languish in this frail life, because we could not serve our God with joy and a good heart, at such time as he had powered out all his riches most perfectly upon us.  
Now sith we behold the evil that is in all mankind; let us also apply the same particularly to ourselves. Therefore when a● our Lord visiteth us, and maketh us to feel afflictions that be strange unto us; let us cast down our heads, and enter into such examination of ourselves as this: Go to, whereas GOD hath given us wherewith to serve him, how do we discharge ourselves thereof? If there come an ill year that bringeth dearth of Corn or wine, so that famine doth threaten us; let us look how we honoured GOD in the time that he gave us plenty. If we see there is abundance of wine, than drunkenness hath his full scope, so that men cannot be restrained from breaking out into all manner of disorder, and (which worse is,) they stick not to blaspheme the name of GOD, and to rush out into all disorder, and to take leave to surfeitting and glutting of themselves out of all measure. In abundance of Corn we see the like; men be so proud thereof that they cannot abide either warning or discipline, but they kick against GOD, and their pride is moreover matched with cruelty, so as every man raketh to himself; he that hath the most, will if he can play the Tyrant over his neighbours, in taking no pity upon them that be in want. At this point are we in the time of plenty. Therefore is our Lord fain change his Copy, and to manifest his Majesty unto us, and to compel us to understand what sovereignty and dominion he hath over us, seeing we cannot find in our hearts to serve him with a cheerful heart and with a good will, nor to give over ourselves unto him. Are we in rest? All our endeavour is how to pluck out one an others eyes, and to torment ourselves like Cats and Dogs. And if we war not with men, we fight against GOD, which is far worse. And if we hold on, let us not be grieved that we be confounded altogether, seeing we set up ourselves against the Majesty of him, under whom we ought to bow. Nay, we see that most commonly men make war against GOD, when he giveth them rest: we shall see both generally and particularly that they which be at leisure to do evil, do persecute the Church, and torment the poor faithful ones. As soon as GOD giveth them any respite, they seek nothing but occasion to do hurt and to exercise their cruelty. And this is to be seen, not only in the enemies of the Church, but also in all others: insomuch that both great and small, when GOD hath left us in rest, and we have made an end of warring one against another, we fall to despising of GOD one way or other. Let us not wonder therefore, if when a war is finished; it begin again immediately. For it is needful that GOD should deal with us in such manner: otherwise he cannot rule us.  
And let us mark well how it is said here moreover, That GOD will raise up a barbarous people against such as would not be obedient unto him. Such is God's reigning over us, that he desireth to be as a father unto us, rather than to be a dreadful King or Prince over us. It is true that we must do him homage as to our sovereign Lord, and that we must behave ourselves as his people in all subjection and humility, submitting ourselves under his obedience: but yet therewithal he doth the office of a father toward us, and will be known to be a father. For he speaketh after an amiable manner, insomuch that although his commandments be hard unto us, because of our malice and rebellion as concerning the flesh: yet notwithstanding after he hath declared his will unto us, he exhorteth us, he warneth us, he rebuketh us: and all these things he doth with such mildness, as we must needs show ourselves to want both wit and reason, if we be not benefited by the goodness he useth. But will we not hearken to our GOD when he speaketh unto us in so gentle and gracious a manner. Then will he talk with us with main strokes of halbards, pikes, and hagbuts. We shall there understand nothing, the language of them will be very strange unto us. And wherefore▪ Because we had no ears to hear when GOD spoke graciously unto us, yea and when he stooped so low, as to teach us like little children, that are taught their A, B, C. Go too then, let us understand that when we be so deaf against God: he must talk with us in an other language, and he must stir up some barbarous and brazen faced people, that have neither reverence, reason, nor equity▪ to whom when ye shall pray for pity and compassion: it shall be but in vain, they will give no ear unto you, you shall go that way in spite of your beards. And what is the remedy of all these evils? Let us enter, let us enter into our consciences, let us not grind our teeth at men, as we are wont to do, let us not strive with them. For our combat is not there. But let us understand that God meaneth to chastise us by men, because we have been stubborns towards him, and would not be edified by his word, according as his meaning was. And therefore let us benefit ourselves by all these warnings, and corrections which GOD doth send us. And let us not abide till we feel the knocks; but whensoever GOD doth us the favour to teach us at other men's cost, let us receive profit thereby: and when he spareth us, let us not abuse his patience. And for as much as the mean to reconcile us unto him, is to accept the promise that he offereth us in the Gospel; let us embrace our Lord jesus Christ, which is our peace, 
Eph. 2.14.  to the end that we may be entreated after a fatherly sort, at the hands of our God.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our misdeeds, beseeching him to make us to perceive them yet better; and therewithal to bear with us in such sort, and that his chastisements and corrections may be so fatherly and measurable toward us, as we may be reduced to the obedience of his righteousness, and that he will evermore so comfort us, as we may have whereof to rejoice in him, and to glorify him, for his procuring of our salvation by all means. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the xxuj. of March, 1556. The CLXI. Sermon which is the ninth upon the eight and twentieth Chapter.  
49.50 The Lord will stir up, etc.  
51 The same shall eat the fruit of thy cattle, and the fruit of thy land, until thou be rooted out, and he shall leave thee neither Corn, wine, nor Oil, nor any fruit of thy cattle, nor of the flocks of thy sheep, until he have brought thee to nought.  
52 And he shall besiege thee in all thy Towns, until he have cast down thy high and strong walls, wherein thou didst put thy trust throughout all thy land: and he shall besiege thee in all thy Towns throughout all the land that the Lord thy God hath given thee.  
53 Thou shalt eat the fruit of thy womb even the flesh of thy sons and daughters, which the Lord thy God hath given thee, in the siege and distress wherewith thine enemy shall straighten thee.  
54 In so much that the man which is tender and exceeding dainty among you shall be grieved to look upon his brother, and upon the wife in his bosom, and upon the rest of his children that be left,  
55 And shall not give unto them of the flesh of his children, whereof he himself eateth, for fear lest he should leave nothing at all for himself, by reason of the siege and straightness wherewith thine enemy shall distress thee in all thy Cities.  
56 Yea and the woman that is so tender and nice among you, that she will not vent●r to set the sole of her foot upon the ground, because of her tenderness and niceness, shall be grieved to look upon the husband that lieth in her bosom, and upon her son and upon her daughter,  
57 And upon the afterbirth which is come out from betwixt her legs, and upon the babes which she hath brought forth: for she shall eat them privily for want of all manner of things, in the siege and straightness, wherewith thine enemy shall distress thee in thy Cities.  
58 If thou do not keep and perform all the words of this Law, which be written in this book, and fear this glorious and dreadful name of the Lord thy God▪  
We must remember what was touched yesterday, and also what Moses doth still continue to speak of: that is, that if men be rough and cruel unto us, God doth stir them up thereunto: because he hath found us rebellious towards him. And therefore whensoever men deal not so mildly with us as we would, let us look whether we have answered God, & whether we have meekly embraced all that he hath commanded us: for if any of us do find himself to have made war and to have set us himself against God; it is not to be wondered at, if God pay him with the like again, on the behalf of men. But we shall never be persuaded of this doctrine, unless we understand, that God holdeth the hearts of men in his hand to soften them, when it pleaseth him be they never so hard hearted; and on the contrary part to harden them, though they bore us never so much good will before. Let us not therefore trust to the love of men, unless we walk in the fear of God. For it lieth in him so to change their hearts as they shall bear rancour toward us, & be quite & clean withdrawn from us for less than nothing, in so much as the world shall see that they which were most forward to help us, shall become most against us. And on the otherside let us understand, that our Lord can well qualify all malice, yea though they be as fierce as a Lion, he will make them mild & friendly towards us. There was never nation so proud & cruel as the Egyptians: and in special, how spiteful were they against the children of Israel? It seemed that this poor people should never have found any mercy. And yet God wrought in such wise, that the Egyptians gave them all their treasures, & all that ever was excellent in their houses, there was neither silver nor gold spared. And whereof came that? Before that time they had held the jews in bondage, they had vexed them out of all measure: they would have plucked the bread out of their mouths, yea & have cut the throats of them all. A little afore they had killed their children as soon as they came out of their mother's wombs, 
 of purpose to have destroyed the whole stock of them: & whereof then came this sudden mildness that every man brought them the things that were most precious in his house? 
〈◊〉 11.2.  It was god that converted their hearts. And likewise on the contrary side, 
〈◊〉 11.10  it is said that he hardened the hearts of kings, when the people were to enter into the land of Canaan: whereas they should have been suffered to pass, there were may gainsayer that resisted them. Whence came that? Even of this, that they had resisted their God. Let us therefore learn (as I have said heretofore) so to behave ourselves in obedience towards God, that men also for their parts may be friendly unto us, For there is none so great nor so mighty, but he shall find some misery to rise up against him, when he will needs play the stout fellow in striving against God. And we have seen that they which are drunken with their own greatness, must in the end be punished, not by such as are in any authority, or by such as are of estimation in this world: but by rascals & naughtipacks: such folk must even spit in their faces. And such examples are to be seen even in princes, & men of greatest state. For when they yield not themselves to be governed of God, he is feign to stir up governors to the contrary, to shame such as will not be obedient unto him. Yet notwithstanding when men yield not themselves tractable▪ than must we understand that god manageth the matter by a secret mean; and that he doth it to make us to stoop. Therefore let us not deceive ourselves in the creatures, saying; What fortune is this? In deed we may say so, but we must go yet one step farther: & we must understand that it cometh not to pass without the direction of God. And thereupon we must repair to the remedy, that is to wit, we must stoop under the word & hand of God, and consider, that if it please him, he can turn the minds of men that were so spiteful against us, & make them to become friendly to us. And that is a thing more than necessary. For when we have to do with them that be rough & intractable, we be by and by out of heart, & would, (if we could possibly) rid ourselves of all troubles, and be set free from them at the first dash. But we should rather return unto God, acknowledging that those things proceed from his hand. And so, when men show themselves so unfaithful and cruel toward us, handling us scornfully & opprobriously, so as we cannot get one whit of right or reason at their hands, but we see how their whole seeking is to set their feet on our throats, & they have such a beastly shamelessness (as it is said here,) that they be not ashamed of any thing that is said unto them, but they take the bridle in their teeth, & play the wild beasts, so as there is neither grace nor honesty in them; when we see such barbarous beastliness, let us learn to resort unto our God, & to acknowledge that we deserve to be so tamed by him. Moreover the only mean to appease such fury, & to assuage those which are so hot and hasty; is to call upon our God, and to pray him to touch those inwardly with his holy spirit, which are so cruel and cannot yield to do us good, because we have set up ourselves against our God. That is the thing whereof we are admonished in this Text.  
Now Moses repeateth that which hath been touched heretofore: namely, That God will bring us enemies from a far Country, and that they shall fly as Eagles, to the intent we should not think that GOD needeth to make any preparation long aforehand. As if a man should threaten us: we would look whether he had a sword in his hand, and whether he be in readiness to execute that which he hath said. But if God do but whistle (as he often speaketh by his Prophets,) by and by he hath his men of war in readiness; 
Esa. 5.26.  he needeth not to make musters, or to inrolle them, or to sound the drum: he needeth none of all this: only at his whistle (for he useth that similitude;) all the whole earth must needs be moved. Therefore let us not look whether things be in a readiness, nor whether any hurt or harm be done us. Let us not look whether any worldly means be prepared thereunto: but let us understand that ere we can conceive what evil may happen unto us, we shall be presently overthrown. And wherefore? Because it is God that speaketh, which maketh men to fly as birds, even from the one end of the earth to the other. There is neither sea nor mountains able to save us from the experience of that which we never believed. Howbeit God hath so disposed things, yea & even amongst the heathen is oftentimes seen incredible speediness, when God is disposed to chastise the greatest part of the world: insomuch that some one man hath risen with a small number of people, to chastise an infinite multitude that did set themselves against him: and that not for one time only, but twice or thrice one after another, with taking of Towns & Fortresses, which seemed to be so well appointed, yea and strong by natural situation, that they could not be approached unto, & yet have they been sacked as if God had meant to renew a great part of the world. It hath been in likewise seen, that a people without renounce or estimation, have risen and made the most mighty to tremble. In this doing God giveth examples of that which is written here: to wit, that he can surely bring our enemies upon the soudayne, and that they shall make such dispatch, as if they came swifter against us than by post: and that when we suppose to have some respite, by truce for one month, for one year or for all our life-time, we shall be suddenly surprised in a morning before we think thereon. Let us therefore understand, that as soon as God speaketh, we must have an eye unto the infinite power (that is in him, yea and which is incredible to man's understanding,) & to tremble at his very word, and to yield unto him: knowing well that if we delay from day to day, we may be prevented, & then will it be too late. Let us therefore be advised to humble ourselves in due time, and to crave pardon when we have offended him.  
Moses sayeth expressly, That they which are disobedient unto God, shall be besieged & shut up within their walls, until all their fortresses in which they trusted, be beaten down. Here we see how God reproveth the false and cursed presumption whereby men deceive themselves, in thinking themselves to be well fenced against him. It is a sacrilege whereby God is rob of his honour, when we attribute unto the creatures, the mean to uphold us. It is certain that God serveth himself by means, & we must also apply them unto our use: but in the mean while to settle our trust upon them, were a robbing of God of his majesty. For he will have us to hold all things of him, and to do him homage for them. So than it is an intolerable presumption for us to put our trust in creatures & to ground ourselves on them: and yet there is no fault more common in the world. We can say well enough, that it is not lawful, & that we ought not to do it: but in the mean while every one doth it. Now let us remember ourselves, for there is nothing that God holdeth more dear, or whereof he maketh greater account than his honour. Neither is it sufficient for us to leave him the title & name of God: but he must also be known as he is, that is to say, that all power lieth in him, that he is the fountain of all manner of grace & goodness: that it is his proper office to maintain and preserve us: that our life is in his hand, & all things that belong thereto. When we have well thought upon this, let us take order to gather our wits so about us, as we be not grounded upon creatures. Surely the mischief is double when we shield ourselves with the creatures against God, & thereby to become stubborn when he threateneth us, & to hold on still when he uttereth forth tokens of his displeasure: let us consider that the offence is then much more grievous. But yet is this over common. For whilst we perceive not any danger towards, as in respect of the world; do not we continue in our sins? And do we not abide in stubbornnesse● God speaketh: but we regard him not. So that men do favour us, & so we have wherewith to fortify ourselves, we think that the hand of God can not come at us. And therefore it is not without cause that our Lord reproveth the frowardness of all such as are disobedient towards him: that is to say, that they put their trust in their fortresses, in their high walls, in their munitions, and in such like things. Now forasmuch as we be subject to these things, it were better for us that we had neither hedge nor aught else, than to be well fenced with walls and bulwark. For they serve but to blind our eyes, that have no more respect to our God: but be bewitched by Satan to put our trust in things which shallbe our confusion. Howsoever the case standeth, let us advisedly hold this rule in general; that is, that God be evermore our fortress: as we see he promiseth by his Prophet Esay, 
Esa. 1●. ●.  aswell in the 12. Chapter, as also from the 55. unto the end: for it tendeth all to this point. And it is so common a doctrine in the holy scripture, that we can scarce turn a leaf, but we shall see some text, wherein God telleth us that he will be our rampires, our walls, our ditches, yea & double ditches, our towers, and whatsoever else is needful for our defence. And why? For (as I have heretofore said,) our minds do forthwith slide into vanity so as God is not able to hold us back to himself; and to make account that we will put our whole trust in him. What must we then do? First of all, if we be destitute of man's aid, let us understand that God alone is sufficient, if we return unto him, [& say:] Ah Lord, it is certain that we are set for a pray, we have not wherewith to save ourselves, for all the world doth fail us: but yet it is enough that thou art our succour. After that manner should we learn to resort unto him. And so should we take occasion to yield ourselves wholly unto him when the things of this world do fail us. And by the way, although we have walls, and artillery, money and munition, and all that we can wish for, yea and people also, and all things else: yet let us understand that we must in the mean while so use them, as our Lord may be always our trust, and we give him evermore this honour, that it is his office to defend us, and that thereupon we wade no farther. It is certain that we may serve our turn with the things which he putteth into our hands: but yet in the mean while, our hearts and minds must be raised up above all the world, and he alone must be our sheet-anchor. thirdly, we must not vaunt ourselves of the force of the helps that he giveth us: for a spear of a bramble (as they say) is enough to make us believe that we be invincible. What [say we?] Is it possible that they should prevail against us? All this is nothing: no not worth the pill of an Onion, as they say: yet will we needs strain our wits to give it price and the glory. Nay contrariwise, let us acknowledge our debility and weakness, that we may repair unto God, and let nothing hinder us from yielding ourselves wholly unto him and unto his protection: let us not deceive ourselves with such vain confidence, as the jews had in their high walls. Now heerewithall he showeth also that all that ever we can devise for our strength and safeguard, can do nothing against his power: but that we shall continue besieged, until we be altogether wasted. Yea and we may gather by this Text, that it were much better for us to be delivered at the first into the hands of our enemies, than to have means to resist, whereby we may be made to languish in such wise as we may not die a simple death [out of hand]: for the poor people that be abroad in the fields, are spoiled at the first, and so are dispatched of it. Surely it is a piteous case, to behold their throats cut and all set on fire: but yet for all that, by that means they are delivered from their miseries, so as they pine not away in them. But as for them that are in strong Towns, they must be feign to abide a long siege, they must languish and pine away by piecemeal, not for a month or two, but even until they can hold out no more: and that is as much as if they should pass a hundred deaths. Thus doth our Lord revenge himself of them that think themselves to be dispatched, when God doth not root them out at the first. No, saith he, bethink yourselves whether of these fruits do speed best; they that are brought to the market in their prime, and eaten out of hand; or they that are kept for a time, and in the end do rot? It were better then for you to be overcome and vanquished by your enemies at the first. Let us therefore consider well, that when we have wherewith to defend us to the worldeward, where it should profit us, it shall turn to our double confusion if we trust therein: for we must groan a great while under the burden, and be wasted by little and little. For when we be disobedient and will not be reform, our Lord will never leave us till he have utterly brought us to nought, as he showeth here so oftentimes. And that is yet better expressed by this that Moses addeth. The man (saith he) that is tender and delicate among you, shall be grieved at his brother, and at the wife which lieth in his arms, because he cannot be suffered to eat his own children alone. The woman which is so nice that she dare not touch the ground with her foot (for so are the very words of Moses) shall seek to destroy and to spoil her own children; yea, they shall no sooner be borne out of her womb, but she shall be desirous to devour them; and if she have brought them up to some bigness, she will spare them never the more. These be dreadful things: for it is not said alonely, You shall be besieged, and tarry a long while in famine, so as you shall be driven to eat, Horses, Rats, mice, shooeleathers; yea and the very dung of birds (as it hath been seen) and all these things shall be your meat. 
2. Kin. 6.25.  Neither is it said that men and women should be eaten: but that every man shall eat his own children. Seeing that God speaketh in this manner, were it not enough to make our hair stand upright? Yes verily; and yet here is nothing declared by Moses, which hath not been seen in execution. It is not for a man to say, it is not credible, it is repugnant to nature, a man would pluck the bread out of his own mouth, when he is in extremity, to give it unto his children, he would die to help them, insomuch that we see that Agar could not abide to see the death of her child, 
Gen. 21.16.  but she left him alone, and wished her own death. But we need not to allege examples of these things: for the common affection doth sufficiently declare, that every man would rather die, than eat his own children: but yet was such cruelty seen among the jews. They which were instructed in the law of God, and should have had much more humanity and compassion, than the Pagans and infidels, even they forgot all manner of honesty, and were overcome with this madness. It was meet that this blindness, 
Esa. 6.9. & Deut. 28.  whereof the Prophets had spoken, and which we see here before touched also by Moses, should be then accomplished in them, and that they should be ravished of their wits: For when GOD taketh away all reason and uprightness from men: then he leaveth them to a kind of madness. Such fury than must needs be in them, when they did eat their own children.  
Hereby we be specially warned, that they which be reserved for the last cast, be in no better case than they, whom God hath chastised long afore. And this is a profitable warning. For so soon as God striketh some, and forbeareth othersome: And why not these also, say we? Have not these deserved as much? We have not the patience to suffer God to execute his judgements in such order as seemeth good unto himself: but we surmise, that those whom he doth respite, and whom he for a little while forbeareth, be privileged more than we. But it is contrary: for it had been better for them to have been punished sooner than to be so reserved. And therefore let us not envy them because that God forbeareth them for a time, as though they were exempted from all plagues, but let us tarry till God fetch them about at their turn: for it had been far better for them, to have been dispatched out of hand. And therewithal let every of us look to himself. Let us not trust to the patience that God ●●eth toward us, to deceive ourselves therewith. In deed when God hath been patiented, and forborn us, it should give us the better disposition, to resort unto him, and to hope to find him pitiful, to forgive us our faults and trespasses. But we must not fall asleep thereupon, to dally with him, and to say: O, he hath tarried for us, he will yet do the like hereafter; as we see the wicked do, which do but shake their head at it: when they see that God hath spared them, they think they be discharged. Let us beware that. For we see how he saith, that when we be well appointed, and have fortresses as it were invincible, all must fall on our heads, and we shall be so much the more grievously punished. Thus much have we to remember touching this text.  
Now let us mark further, that when we forget our God, we must also forget all the course of nature, and he must needs bereave us of our wits: 
Ephes. 3.15.  for it is he on whom all fatherhood dependeth, he is the wellspring thereof. We should not know what the duty of the parents is toward their children, nor what reverence children do owe to their parents and superiors, unless God did bear the sovereignty. If we refer not all unto him, he will make us to become blockish, so as we shall not understand what this fatherly affection toward our children should mean. Thus much for one point.  
But by the way we have to note, that the men which did so devour their own children, were not so blockish but that they were pinched with terrible heartbiting, and vexed with such furious fearfulness, as made them even to abhor that which they did. True it is that they were carried away by force, and had no reason in them; but yet for all that they had certain secret stings and prickings inwardly, and God held them as it were upon the rack or torture, as if he should have said unto them, What wilt thou do; thou wretched creature? It had been better for thee to have been borne afore thy time, and that the earth had swallowed thee up a hundred times, than thou shouldest have committed so terrible a fact: but yet must necessity needs get the upper hand of thee. Let us mark therefore, that when we be not meekened by the hand of God, we must then fall into such a woodness, as shall overmaster us, and make us torment ourselves without the help of any other executioner, so as every of us shall execute God's vengeance upon himself, which he had scorned afore and skoffed at. I have said, that here is nothing spoken of, which hath not been seen in effect: to wit, that the fathers have eaten their own children, and in like case the mothers. But like as the jews had most exceedingly provoked God; even so came they to the fullness of iniquity, and consequently it behoved God so to utter his wrath toward them with extremity, as it was seen when they were besieged with their enemies; for than did they eat pigeons dung, and bought it by gold weight; ye shall see that they committed acts against nature in eating one another. But when they had once rejected the son of God, & had utterly cut themselves off from the hope of salvation by forsaking the redeemer upon whom were grounded all the promises which had been made unto them concerning the goodness of God; then was it of necessity that those things should be the more accomplished. For if ye read the histories, even of them that were of the same nation, and which were present witnesses of the matter; ye would think that ye heard dreams or fables; and yet for all that, those things were then notoriously known, and noted to be true, and God intended as it were to set up scaffolds, that it might be seen how his threatening of his people after that manner, was not in vain, as we see, and that all men should take example thereat. For they be horrible things, and such as may make our hairs to stand upright, when it is said that the husband shall deceive the wife and steal away the children issued of the bodies of them both, and that the wife likewise shall seek some secret place to cut the throat of her child in, as if she should say, I will lock up this for myself: and that both the husbands and the wives should be so mad as to say, I will eat mine own child. Seeing that all these things were accomplished; and that our Lord hath executed such vengeance: let us understand that we ought not to read these things at this day without trembling, even as if GOD should lay forth his foredenounced vengeance before us in a painted table. Moreover let us understand, that when God had pronounced such sentence against the jews, it was not executed at the first day. For he waited for them with so long patience, that it seemed that no mischief should light upon them. But when the sore was burst, than was the rottenness perceived which lay hidden afore and the disease was the more deadly. Also let us mark, that if God do bear with us, and afterward do divers ways correct us, and yet not strike so roughly as to come to extremity: we must not think that we are thereby escaped his hand, but we must return unto him, and not tarry till he see our disobedience unreformable, and so be feign to proceed to the extremity of his threatenings. Thus much have we to remember touching this text.  
Now finally Moses saith: If thou keep not all the words of this law for to do them, and fear no● this dreadful and glorious name: that is to say the eternal thy God. Verily it seemeth at the first sight, that Moses requireth of men above measure, that which is not in their power: for who is he that can fulfil all the law of God? And again, though a man miss in some certain points, should GOD use such rigour? I have told you heretofore, that he directeth this talk towards them that be altogether given over to evil, and to such as be despisers of God to break his law by all means they can. To what end then doth he require such a perfection? Let us first of all mark that GOD will not have his law chopped into pieces & gobbets: for there in he setteth forth his righteousness unto us. Men therefore must not make a parting of stakes in this case at their own pleasure, as who would say, I will, for God's honour, abstain from whoredom, but yet I will steal: I will abstain from murder, but yet I will be a blasphemer: 
〈◊〉 2.11.  No, but seeing that he which hath forbidden to rob, hath also forbidden to kill; and he which hath forbidden fornication, hath in likewise forbidden to blaspheme: let us learn to obey him in all points and all respects, let us restrain our senses, and bridle our affections, and to be short, let us come to the point to give over ourselves wholly to the service of our God. So ought we to do: and that is the thing also whereunto Moses hath respect. For if we miss in any one point, we be accursed of God, and deserve the rigour which is mentioned here. Nevertheless he of his mercy ceaseth not to bear with us: yea and he will never use the great severity that is spoken of here, but towards such as set themselves altogether stubbornly against him. Yet notwithstanding, it is not without cause, that Moses doth here exhort the jews to the perfect observation of the law. A Physician prescribing an order, giveth not the bridle to the appetite of his patient, to do any thing amiss how little soever it be: but he faith, I will have you to do thus, and thus. Now if the sick man do step any whit aside, very well, he is not yet incurable, the Physician will have a care of him still. But if he will needs set all at six and at seven (as they say,) and cast off all order, and play the madman; well, he shall have his payment as he deserveth. And in like wise will our Lord have us at his commandment in all cases: and good reason. Howbeit there is so great infirmity (I mean even in them which be governed by the holy Ghost, and which strain themselves to be obedient unto him) that they fail in many respects: but yet howsoever the world go, sin overmastereth them not, they strive not of set purpose to transgress the Law; but they proceed and go forward still: and albeit that they do it limpingly, yet do they hold on still toward God. As touching these they be borne withal. True is that GOD will chastise them: and in what manner? Even in forgiving them: according to this saying of his, 
●word4 7. ●4.  If thy children transgress my commandments, I will visit their iniquities; but it shall be with the rod of men, and not with extremity: I will not deal with them as with enemies, I will not take away my mercy from them, albeit that I do correct them. Thus doth God deal in that behalf. But if our hearts be utterly hardened: then will he war upon us, and destroy us without sparing: & although he bear with us, yet shall all turn to our confusion. That is one thing that we have to remember concerning this Text.  
Also it is a notable point to be observed, where Moses speaketh of the yoke of iron. For he saith, That the Lord will lay a yoke of iron upon the neck of all misbelievers until they be altogether consumed. And that is to the end we should learn to receive the corrections which we hear of, and not kick against them. For we see what befell to Ananias, 
〈…〉 16.  when he mocked at the threatenings of jeremy, and came to break the yoke which he had upon his neck, which was a yoke of wood and of cords. The Prophet did wear that yoke, to move the people to consider that they should all become captives, and so to behold their own state in the person of the Prophet. Now this wicked one that was possessed of the devil, (to make the word of God to be nought set by) came to break the bands of jeremy, and said, even thus will God break the yoke of Nabuchodonoser: and albeit that he besiege you, and do what he can to carry you away captives into a strange land: yet shall you be preserved by the grace of your God. God threatened, and this fellow mocked all his threatenings: and thereto took the shadow of the name of God to abuse the people. Well then, what wan he by such rebellion? It was said to the Prophet▪ 
jer. 28.14.  Take a yoke of iron: for whereas the bondage should have been gentle and tolerable▪ it must how be so cruel, as they shall not be able to endure any more. See here how he dealeth with all such as harden their hearts against GOD, and will not abide to be meekened by his hand. Then let us be afraid of this yoke of iron. First of all we know that God's yoke is amiable unto all such as willingly yield themselves unto it, and suffer themselves to be governed by the hand of our Lord jesus Christ. We have the testimony of the son of GOD, 
Matt. 11.30.  My yoke (saith he) is easy, and my burden is light. Come to me, and learn that I am lowly and meek. Seeing that our Lord jesus declareth, that they which be teachable and obedient shall perceive that there is neither burden, nor weight, nor grief in his yoke, to overpress them withal: it ought to move us to yield our necks unto it, and to pray God, to put us under it, and also to suffer him to chastise us when we have offended him. In deed the strokes will be grievous unto us, as the Apostle saith, 
Heb. 12.11.  and we shall never find the corrections pleasant during the time that God striketh us. We be like little children when they be corrected; we feel it grievous, because our nature doth repugn against it. But howsoever we like of it, yet God will use that fatherly mean, and by little and little teach us to return unto him. But if we will needs tempt his patience to the uttermost, he must then use the iron rod to break our heads withal, as it is said in the Psalm: 
Psal. 2.9.  We shall be driven to feel the iron, which shall serve, not to reclaim us withal, but to break us in pieces and to consume us utterly. And justly. For we do hear what is said here: If thou wilt not fear the glorious & dreadful name of the eternal thy God. Whence come the despising and contempt of good doctrine, and the boldness that we take to sin, but of this, that we are deaf to all admonitions? In deed if we could yield ourselves obedient to our God, with a good heart, and with a good affection, and abide at that point continually: we should no sooner hear these threatenings but we should consider thus: Alas, have we not deserved a grievous curse at God's hand, seeing we have thus striven against him? We see then that all the evil deeds and disobedience which is committed, do spring of ignorance and of the contempt of GOD, for that we have not regarded his majesty. Certainly this kind of stubornenesse is not always directly of set purpose and foredetermined malice: but yet is there such rudeness in us, that we yield not such a reverence to God, as is requisite, nor the obedience whereby we should endeavour to submit ourselves to his word. And because we be so dull-headed that nothing can quicken us up, when we be called upon to submit ourselves unto GOD: Moses saith expressly, This dread full name, this glorious name, to wit, The eternal, thy God. Whereas he saith, The eternal or Everlasting: that word importeth all glory and Majesty; and therefore aught to ravish us with astonishment: yea truly; for we should not have this name of GOD alonely to use it coldly, for to say, GOD, GOD, as they do which have it continually in their lips, and afterward do let it vanish, as though it were a thing of nothing: but we must join both twain together thus, GOD, even the same that created us; the same that holdeth all things in his hand, the same that is honoured of the Angels, the same that is of glory infinite, the very same whom all the principalities of heaven cannot abide, at the sight of whom all manner of creatures must be feign to cast down their eyes, even the same which with one only word can make all the earth to tremble, the same that can remove mountains with his only blast, that same that giveth being to all manner of creatures, finally the same that maintaineth and governeth all things, and ordereth all things well, righteously, and with wisdom: the same is he that speaketh unto us. And so ye see after what manner we use the words of Moses, where he saith, The eternal thy God, this is he that speaketh now unto thee. Let us therefore hear him speak, in such sort, as his majesty may possess all our wits, and that thereby we may be so humbled under the same, that when we have worshipped him, we may so remain under his hand, as we suffer ourselves to be governed by him, to follow the rule that he hath delivered unto us.  
Now let us fall down before the judgement seat of our God, acknowledging the infinite faults whereof we be guilty, if he listed to execute the office of a judge against us: and therewithal let us pray him, not to omit to be our father for our Lord jesus Christ's sake: And that forsomuch as we be guilty of many offences: we may suffer ourselves to be daily cut off from our sins, so as nothing may hinder our coming to him to yield ourselves in such sort unto him, as we may renounce all our wicked affections more and more, until we be thoroughly rid of them, and be clothed with his heavenly righteousness. And so let us all say▪ Almighty GOD heavenly father▪ etc.   

On Friday the xxvii. of March, 1556. The CLxii. Sermon which is the tenth upon the eight and twentieth Chapter.  
59 Then will the Lord make thy plagues marvelous, and the plagues of thy seed, great plagues and sure: evil and sure diseases.  
60 And he shall turn upon thee all the plagues of Egypt, the presence whereof thou didst fear, and they shall cleave unto thee.  
61 Also all the diseases and all the plagues which be not written in the book of this Law, the Lord will cause to come upon thee, until thou be destroyed.  
62 And where as thou wast in multitude as the stars of heaven, thou shalt be few in number, because thou hast not obeyed the voice of the Lord thy God.  
63 And it shall come to pass, that like as the Lord thy God rejoiced over thee to do thee good, and to multiply thee: even so will the Lord rejoice over you to destroy you, and to bring you to nought: and thou shalt be rooted our of the land to the which thou goest to possess it.  
64 And the Lord will scatter thee among all people, from the one end of the earth to the other end of the earth. And there thou shalt serve other gods, which neither thou nor thy fathers have known: even gods of wood and of stone.  
I Have showed here before, how slow men are to be taught by the chastisementes which God doth send them. For until they perceive the hand of God, and be driven to understand, that it is he with whom they have to do: of themselves they wax hardhearted: and which worse is, they labour to cloak that which they ought to feel and see as it were before the eye: namely, that they be smitten for their sins. Forasmuch therefore as men do never willingly come to the knowledge of themselves: GOD is feign to enforce them to it. This is the cause why Moses, over and beside that which he repeateth afore, doth add, That God will make the plagues of the despisers of his Law, wonderful. That is to say, they shall be so notable, that even in spite of their teeth, they shall be afraid of them as of things that were never known, nor in use. For we see that accustomed things are despised: and even so is it also with God's benefits. Forasmuch as the Sun doth daily rise to lighten us: who is he that thinketh of the change and intercourse which GOD maketh between the night and the day? according to the saying of the nineteenth psalm, that it is as if God should waken us up every morning, 
〈…〉 1.  and tell us with a loud voice how it is good reason, that his infinite goodness, wisdom and power should be known. But we have no ears to hear. What is the reason? It is because the sun appeareth every day in like order, by means whereof we be hardened with it: and because it is ordinary, we make none account of it: even so is it concerning punishments. For the more our Lord provoketh us to come unto him, the more do we take heart to become unreformable. And therefore it is needful for us that his plagues should be wonderful unto us, that we may be made afraid of them spite of our teeth. And again he addeth, That they shall be great and certain. The last word that Moses useth, doth signify true or faithful. Whereby GOD doth us to understand, that his plagues shall hold on still, like as he said also that they should cleave unto them that were rebellious and could not be won by gentleness: these plagues must be rooted in them: and for that cause doth he term them Certain. Here have we to consider our own hardness, that every of us may be the more vigilant in looking to the hand of GOD and conceive the better thereof. Forasmuch as we be so dull of nature, we must learn to stir up ourselves. And let us fear lest GOD should accomplish that which is pronounced in this text: Namely that when his accustomed punishments profit us not, than he must needs proceed against us after such a strange and horrible manner, as shall make us afraid, and cause the hair of all them to stand up which do but hear speak of it: yea, and (as the Prophet jeremy saith) to make men's ears tingle, when the report thereof cometh into foreign Countries.  
Let us be afraid therefore, lest God do work after that manner, when he perceiveth such stubbornness in us, as he cannot win us by measurable and tolerable corrections. And therewithal let us also take warning by this word Of sure plagues; that when God hath followed us to reduce us to the way of salvation, and we have still fled from him, the plagues must also continue to the uttermost both upon us and upon all our lineage, insomuch that when we think to see an end thereof, we shall not have yet begun. Let us not therefore make account to escape, when the plague hath lasted a while: for accordingly as we proceed on in our naughtiness; so must God proceed with his rigour and augment it more and more; according as he seethe us to wax worse and worse. Then let us not do as we see most men do, which cry out and storm at it, saying: And when shall this have an end? How happeneth it that God taketh no pity on me to ease me of my pains? But in the mean while have they any mind to reconcile themselves to God? Do they confess their faults and bewail them? Nay rather they be at the very point to defy him. Yet do they talk of their afflictions, and make complaints: but in the mean while no man looketh to the ground of the mischief to amend it. Therefore when we have been stubborn against our God, let us not think it strange, that he should pursue us with such rigour: but let us acknowledge that it is expedient for us. In the mean space, let us not forget this that is written here: namely, that God threateneth sinners, to the end to bring them back again, notwithstanding that they have been as folk forlorn and past hope of recovery. For God speaketh not to such as had committed but one only fault, or some two or three faults, or to such as having done amiss, did not wholly give themselves over to wickedness: but he speaketh unto such offenders, as had made war long time against him, and despised his word, and been deaf to all his warnings, and had made but a mock of them. Yet notwithstanding he doth not cease to threaten them stil. And to what end and purpose? Even to win them by his amiable goodness. So than although we have been misadvised for a time, yet is it better for us to turn late than never: and so shall we far the better by that which is showed us here by Moses. Now consequently he saith, That God will cause the plagues of Egypt to turn upon the jews. We understand that God did so afflict the Egyptians, as that they were a terror unto his own people, insomuch that the jews themselves were astonished thereat, notwithstanding that they were exempted from the evil. When the Egyptians were oppressed to the uttermost, thereby the jews understood that God spared them, and that he held them in his protection, because he smote their enemies, and in the mean space did keep them in peace and rest. And this we see chiefly in his kill of all the first borne of Egypt: For GOD had commanded, that the door posts of the houses should be marked with the blood of the paschal Lamb. 
Exod. 12.7.  There God gave a singular testimony unto the jews that he would spare them; and during that while he turned his wrath and vengeance against their enemies. But now he saith here clean contrary, That God will cause those very plagues to return back. For the word that Moses useth doth import as much as if he should say, Thy fathers saw how God turned his wrath against the Egyptians, but now they must return back again upon thee, because thou makest none accounted to honour and serve him, which hath loved thee so much, and to whom thou art so greatly bound. By this saying we be admonished, that when God hath forborn us for a time, and moreover for the love that he beareth towards us, hath punished our enemies, and showed himself a contrary party against them for to maintain us: we must not therefore flatter ourselves, but rather be more diligent to walk in his fear. For when we will not acknowledge such grace, but rather abuse it quite contrary: it is good reason that our Lord should cause the things to return back upon us, which he had sent upon our enemies, thereby to show us that he held us in his defence and safeguard. It is said that the people of God shall be as a fire kindled to consume all the wicked and unbelievers. And God will show the same in very deed. But if we will needs kindle his wrath through our sins and transgressions: then the fire that should have been upon the unfaithful, must fall back upon ourselves, and we must perish therewith. Let us therefore consider well of this word, and let this which is recited concerning the land of Egypt be unto us a mirror and a learning, that we at this day may apply it to our own use; according as all these things be written for us. Let us mark (I say) what our Lord did in old time for the jews, and let us understand that thereby he gave record what love he beareth to his Church. But yet therewithal, let us take warning to yield ourselves in such wise obedient unto him, as he may continue to do us good, and that this covenant may be confirmed between him and us, 
Exo. 23.22.  Namely, I will be a friend unto thy friends, and an enemy unto thine enemies. It is certain that this promise was given to Abraham: howbeit, to the end that we also should enjoy the same. Now if we cannot suffer God to be our friend, but rather will make war against him, and break the faith and alliance that is established betwixt us: then whereas afore, he did set himself against our enemies, now he must be feign to fall upon us, and to make us to feel his infinite power, until we be quite confounded and brought to nought. Therefore while our Lord spareth us, let us acknowledge his goodness, and not provoke his wrath to make us to feel his power in smiting us. And moreover, when as we see, that whereas the unfaithful should be stricken at his hand, we feel the first blows: let us acknowledge that it is meet it should be so, because we have broken the peace which he had made with us. Let us not thereupon be discouraged, howsoever the world go, but let us stick to him stil. Furthermore let us not tarry till he proceed to extremity. And if we be not so wise as to have that discretion at the first, yet at leastwise let us benefit ourselves by the advertisements which are set down in this place. After that manner should we put this text in ure.  
Now Moses saith expressly, that the jews feared the plagues of the Egyptians, and that they had good cause to stand the more in dread of them, for that in beholding them upon their enemies, they were then astonished at them, & therefore it was good reason that they should magnify the goodness of God: but howsoever the case stood, the plagues which God sent upon the Egyptians, were so great and so horrible, that the jews must needs be amazed at them, albeit that they themselves were free from them, because they beheld such an alteration of nature. Now if they feared the wrath of God whilst it was upon their enemies, and had therein a testimony of his love & goodness: what ought they then to do when God rusheth upon their heads, and that they must be feign to feel the self same plagues which came upon the Egyptians? Must they not needs be doubly dismayed? Yes: and therefore we see that this threatening is not superfluous; but serveth to waken them, according as we have said herebefore, and as experience showeth that we be too much deaf, yea and as it were senseless, when God doth warn us; and that he must smite upon us as it were with a hammer, or else will we never understand what he saith. And so ye see the reason why this word is expressly set down. Now when we see that God punisheth the wicked, let us learn to have such fear of his vengeance, as we do not tarry till he wrap us up amongst those whom we have seen punished afore us. This is the thing that S. Paul meant in saying, Deceive not yourselves, neither let any man abuse you with vain words: 
Eph. 5.6.  for the wrath of God hath been wont to fall upon the unbelievers & disobedient for such offences. Hereby S. Paul showeth to the faithful, that they should not fear the hand of God alonely when they see it armed against them, and when it toucheth their people: but they ought to use the opportunity in reforming themselves, even when God is so good unto them as to punish the reprobates & rebels before their eyes. Let us therefore be afraid when God punisheth the wicked, and let us be advised to acknowledge him for our judge aforehand; and that we have well deserved to be handled as severely as they, were it not that he of his goodness forbeareth us. Let this touch us to the quick, that we may be brought to repentance. Thus should we yet further put this saying of Moses in practice.  
Now he addeth, that God (over & beside all this which he hath declared,) will send yet other adversities and afflictions upon the jews. In deed Moses did reckon up many sorts of plagues heretofore, and he thought it not enough to have said at once, God will chastise thee after such and such manner: but he redoubled it, because he saw men so gross and heavy that they be not so moved at the first, as were to be wished. But our lords intent here, is to declare that he hath means of vengeance incomprehensible, and more than can be uttered by words; insomuch that if a man should make a Roll of them, and rehearse a whole million of several sorts of them, yet should he not comprise them all: for God hath other hidden means unknown to men, wherewith to punish them that do still rankle in malice against him. And that is according as we shall see in the two and thirtieth chapter, in the solemn song that Moses maketh there. These things are laid up in my Treasury (saith the Lord) so as I have my whole Chests full of horrible plagues, 
〈◊〉. 32.34  such as never were imagined nor understood by men. As much is said in this text.  
And so let us remember two things, to wit, when we have had experience of the power of God by his doings, or read the threatenings that he hath made against the transgressors of his law, and do behold the practice and execution thereof: let us be amazed thereat and say, How now? What a thing is it to provoke the Lord? For if he spare us on the one side, he can well assail us on the other; and when we be delivered from one hundred of afflictions, he hath three hundred others ready for us: and when we have escaped all those, yet have we gotten nothing. Let us therefore think upon these things. Now let us look what a sort of threatenings there are in the holy Scripture, how many sorts of deaths there be that God hath denounced against the despisers of his majesty, and against all them that despise and set light by his word: it would weary us to recite them. And in reading the histories, we see the examples that God hath given us of his wrath: and that not in one sort; we should needs be at our wits end if we should think but upon the tenth part of them. And if we should set our minds to mark and to note them all: what a thing were it? The first thing therefore which we have to do, is to be diligent to call to remembrance all the threatenings whereby God would tame our wicked affections, and hold us enbridled: and therewithal to compare the things that are set down unto us, how that God hath not threatened in vain, but hath accomplished whatsoever he hath said. Let us think on that. And moreover let us understand, that besides the means which are contained in the holy scripture, God hath yet a great many of other means to punish men; and we see how he doth daily bring up new. If we had eyes, or rather would open them, we might well see that God doth daily send new kinds of his wrath: and that is to the end which I have touched heretofore, namely to make his plagues wonderful, that men may be enforced to think upon them because they see that God worketh not after the ordinary course of nature: but after a sort that hath not been erst known. When every of us hath well studied all the lessons that be declared unto us in the holy Scripture; and made our commodity of the examples & punishments that be there mentioned; let us conclude that God hath yet a great many more means than be expressed, which men never thought upon. And that thing he hath made manifest ever since that the law was written: and he doth not yet cease to do the same still, that all manner of excuse may be taken from us. If a man look upon the diseases that be at this day in the world, he shall see that there be many which were not expressed in the law of Moses, or in the days of our fathers. How hath whoredom been punished by diseases that be come up of late? Who knew the pocks a hundred years ago? That is one horrible plague which God hath sent upon the world. And it is as much as if he had stretched his arm out of heaven, and said, No, they know me no more to be their judge, they harden their hearts against all the plagues that men did know & receive afore time, they make but a fig at it; but now I will make them to understand; that in my Coffers, and in my storehouses there are yet other rods that be incomprehensible to them. God showeth this: and we perceive that we cannot take a better course to profit by this doctrine, than to fear the rods and punishments, which be not written in the book of the law: otherwise, it is meet that we understand that GOD is still our judge, howsoever the world go.  
Now he addeth: That albeit they were as many in number as the stars of heaven, God would waste them in such wise as there should but a handful of them remain. Here must we remember that which was spoken of herebefore. For whereas God useth this similitude of the stars of heaven, he hath respect to the promise which he had made to his servant Abraham: namely that his seed should be in number like the stars of heaven. So God spoke. But now, to the end that the jews should not presume to think that God was always bound to multiply them, he saith, No, I will consume you whatsoever come of it, and you shallbe but a handful of people. It seemeth at the first sight that here is contrariety. For where as God promised so great a seed unto his servant Abraham, it was not grounded upon the mirites of men. And why? For seeing that the promise dependeth upon the free goodness of God, must it not be kept, albeit that men be wicked? Yes in deed. But we have to consider, that God doth not always accomplish his promises after our fashion, nor according to our carnal capacity: he hath means incredible to us, & which we understand not, until they appear by effect. Whereas he promiseth to multiply his Church, that is to say, to make it to prosper, if he see that under colour thereof the hypocrites take liberty to do evil, he withdraweth his hand. Let us therefore consider well, that forasmuch as the jews were puffed up with a foolish presumption, and thought it impossible for God to diminish them, seeing he had spoken the word that he would increase them: forasmuch I say as they abused the goodness of GOD and falsified his promise through their hypocrisy, he consumed them and brought them to a small number. Nevertheless, of that small number, there came a great offspring again, yea and so great a one, that men might so much the better perceive his truth and mercy, howbeit after an other manner. Therefore saith he by his Prophet Esay in the tenth Chapter: 
Esa. 10.22.  Although you were as the sand of the sea; (for he did always send them back to the promise made to Abraham,) although thy seed (as I said) be as the sand of the sea; yet shall but a small remnant be saved. But when ye are altogether consumed, yet shall that little remnant be dispersed over all the earth, as if out of a little fountain should issue forth a great river, or a great lake, wherewith very many lands should be watered. So shall it be. Now than we perceive, that although GOD punish the hypocrites which abuse his promises, yet faileth he not to perform his sayings still, howbeit by an extraordinary mean; as we have seen it in the Popedom, and as is to be seen yet stil. For the Papists have overflowed the whole world with superstition and idolatry, and all manner of evil: yea and moreover thy harden their hearts in pride, and scoff at God with open mouth. How now, say they? Are not we the church? Is it not said that jesus Christ shallbe with us unto the end of the world? 
Matt. 28.20  Can he forsake his Church? Yet do they continually crucify him as much as in them lieth, they spit in his face, and do him all the reproach in the world; they make him as if he were a prisoner or a bondslave amongst them: and they consider not that such a horrible destruction happeneth throughout the whole world, through God's just vengeance for the shameless hypocrisy which hath been in them that have rebelled against the Gospel: yet notwithstanding, GOD hath not omitted to save his people, as it were under the earth. And in our days he hath raised his Church, as if the bones of rotten bodies should recover flesh and strength again. For what were we through our unbelief? Ye see how it is a marvelous resurrection that God hath wrought in that behalf. Mark well therefore that when our Lord promiseth to maintain his Church and to preserve it, the same belongeth nothing to them that abuse his name falsely, nor to them that come to despise him under colour that he is gentle and merciful. For they shall evermore be disappointed of that favour which God hath so reserved unto his people: for they bereave themselves thereof through their own malice and unthankfulness. Yet notwithstanding howsoever the case stand, God is ever faithful, and will find incomprehensible means to give place to his truth, by fight against the malice of men. That is the thing which we have to remember concerning this text, where he saith: That he will waste the jews though they were as the stars in the sky.  
And in very deed the same appeared even in jesus Christ the head of the church. And therefore we ought not to think it strange that that the members of the bod●e should be fashioned like unto him. Whence came jesus Christ when God his father sent him to be the Redeemer? The Prophet Esay saith that he should spring from a stock, 
Esa. 11. 2●  as if a tree were hewn down and there remained but the stub within the ground, in such sort as men might tread upon it. It is not said that he should come out of house of David, but out of the house of jessee, who was a Neateheard and a man despised. The same was I say the father of David a man of no estimation. Albeit that David was so excellent a king, that he was chosen of God to be magnified to the skies; yet the Prophet showeth, that when jesus Christ should come into the world, it should not be with any show of that royal majesty that was in David, but he should come out of the house of isaiah, as if he should come out of a heard. And that even then also he should not come of a tree, but of a stock, that were cut off. And in what manner? And after what fashion? As a little branch, saith he. Now seeing that God did thus to the head of the church, we must understand that all the body must be sutelike: but this maketh not that the hypocrites shall be partakers of that which God reserveth to his elect, and whom he hath chosen, and indeed do show themselves to be his children, and be obedient unto him, as to their father: which also come not alonely with all confidence, but also are drawn with a right affection to honour him. And whereas we perceive that God doth at this day send horrible destructions into the world; let us understand that he practiseth that which is here declared: yet let us not doubt, but that he doth evermore preserve his Church: let us not doubt but he doth uphold us as oft as we have our recourse to him, according to this saying, that whosoever calleth upon the name of the Lord shallbe saved, 
joel. 2.32.  yea even amidst the greatest troubles they may be. Though heaven and earth should run together, yet are we sure that by calling upon the name of God, we shall be preserved. But let us take heed, that we abuse not his name, to make thereof a feigned cloak: for he can waste us well enough. And if we boast that we be of his Church; when he hath cut us off, he can quickly raise him a new people: and augment them in such wise as his truth shall not be defaced, and yet we shall perish.  
After that Moses hath thus spoken, he addeth: That like as God had taken pleasure in doing good to the jews, even so he would take pleasure in persecuting them, until he had consumed them and utterly rooted them out. Hear Moses doth first of all show what affection GOD beareth towards these whom he hath chosen out for himself, and meaneth to take for his flock. It is certain that God is not subject to any human passions: yet can not he sufficiently manifest either the goodness or the love that he hath towards us, but by transfiguring himself, as if he were a mortal man, saying that he would take pleasure in doing us good. Let us understand therefore that God holdeth us so dear as if a father should should delight and rejoice to do good to his children. When he seethe them according to his mind, and to do him honour, and to be obedient unto him: then his feeding of them, and his clothing of them, is a comfort to him, and it doth him good to see them in their bravery; for that is the very felicity of a father. GOD likeneth himself to mortal men, and saith that he will delight to do us good. And therefore we cannot magnify the inestimable goodness of our God too much, seeing he stoopeth so low as to tell us, that his whole delight is in making us to enjoy his benefits, and in demeaning himself in such wise towards us, as we may have cause to praise him, and finally, in yielding to all our desires. But what? We cannot away with it: we are not able to apprehend that, for we be not able to consider it.  
We see that God is (as ye would say) wayward towards us, we see that he doth not only bereave us of his blessings, but is also angry with us: and to be short, we perceive in him nothing, but all manner of rigour. And what is the cause hereof? Verily that we shut the gate against his goodness, and will not suffer him to use (as ye would say) his natural disposition. Lo here a thing that should make us the better to acknowledge our faults, and not to accuse GOD of any accessive cruelty, when he dealeth not with us after our liking. For it is certain that he will take pleasure in doing us good: but on the otherside let us consider also, that he must in likewise delight to do us evil. And why so? Verily because that he is just. In deed, if we did suffer GOD to use his own inclination towards us; he would bestow infinite benefits upon us, and we living in this world should be as in Paradise: but because of our sins, we must live here like wretched wanderers, we must languish in many miseries, we must dwell in continual fear and in doubt, and we must groan in great unrest: it must be even so. And wherefore? Because God is just.  
This is the very pleasure that is spoken of in this text. According whereunto it is said, that GOD will rejoice and be glad, 
〈…〉. 24.  when he hath punished the wicked, and maintained his majesty against them, for that they have despised him and set him at nought. Nevertheless, it is likewise true that he saith by his Prophet Esay, that he doth it unwillingly. Alas (saith he) must I needs revenge me of mine enemies? GOD crieth there alas, as if he were in sorrow and anguish for it. I must (saith he) take comfort in avenging me of mine enemies. Those whom he termeth his enemies, are the children whom he had adopted, and which boasted themselves to be his people. And how doth he comfort himself in them? Even by giving them over, and by driving them away. But in the mean while, he showeth that it is against his will, when he must so beat men down with main strokes, howbeit that he can none otherwise do. Yet notwithstanding, in very deed God is able to tame the hearts of men without any great violence: for (as we have said) he is not subject to our passions. But hereby we be to consider how his intent is to declare, that our unreformable naughtiness is the cause why he is feign to pursue us after such manner as is spoken of here, and that he is feign to take pleasure in doing us harm▪ wherein the order of nature is after a sort quit● altered and changed: but all is through our own fault, and we ourselves are to blame for it, and it is not for us to seek any other reason thereof than our own sin, which hath kindled his vengeance to the uttermost. Thus much concerning that sentence.  
Now for a conclusion it is said. That God will root out this people from the land wherein he had planted them, and that he would disperse them amongst all the nations of the world. And that ther● this wretched people, (which were erst in a country of freedom, wherein God had set them to the end that his service and pure Religion should dwell there) shall serve strange Gods, even idols of Wood and Stone. First we see that albeit the Land of Chanaan was given in Inheritance to the people of Israel, yet they failed not to be put out and banished, when they abused the favour that had been showed unto them. GOD had planted them there, even as though he had set them at his own hand. Lo (said he) here is my restingplace and yours: he intended to dwell amongst them himself, 
Psal. 132.14  and thereupon he promised to give them rest there, insomuch that although all other people should be displaced and removed too and fro, yet should the children of Abraham enjoy the heritage of that land still. Notwithstanding, this letted not God to drive them out again, and to scatter them abroad with the wind, because they had defiled that land, which should have been kept holy to his name.  
Now sith it is so, let us not think it strange though God at this day do send many changes into the world: for he hath given no such privilege to any Nation as to say unto them, You shall inhabit this land, as the Land of Chanaan was given to the lineage of Abraham. But we see how GOD is offended, we see men's misdoings as heinous as can be. Now than if GOD remove men, let us understand that it is for their sins. Moreover, let us return to the eternal rest, whereunto the Apostle leadeth us in the Epistle to the hebrews. 
Hebr. 4.9. & 11.26.  Having spoken of the rest of the land of Chanaan, he saith that we must look unto a rest that is higher. For the children of GOD are commonly as wayfarers in this world, as Saint Paul termeth them, putting himself in the number: but let us evermore direct our course and endeavour to this heritage, which is promised us in heaven: 
2. Cor. 5.6.  for we shall not be disappointed of that heritage, so we continue in our vocation whereunto God hath called us. Nevertheless it is said, that they which give themselves over unto wickedness shallbe wiped out of the book of life. 
Exod. 32.34  Not that Gods chosen shall ever perish: but it is spoken in respect of such folk as think it enough for them to bear the name of God's children, and to have been baptized, and to receive the Lords supper, and such like things: and make no further regard. But our Lord telleth us that although it seem for a time that they be written and enroled in his Register, because they be taken to be of the company of the faithful: yet shall they not fail to be wiped out. So then let us advise ourselves, and so long as it shall please God to keep v● in this world, let us walk so under his obedience, as his hand may ever be stretched out to preserve and maintain us: Let us so stick unto him as we may have liberty to honour and serve him. For it is a dreadful desolation which Moses speaketh of here, namely to be no more of the body of the church nor to have any more the show or shape of Religion: and yet is this seen throughout the world at this day. Therefore let us mark, that one of the greatest benefits which GOD can bestow upon us in this transitory life, is to let us have some little corner wherein to assemble ourselves in his name, to call upon him and to profess ourselves to be his people. This aught to be more esteemed amongst us than either meat or drink or any thing else. Howbeit very few do think thereon. Yet notwithstanding we must needs confess, that albeit we have sufficient food, and in the mean while forget God, our state is miserable. And if we think not thereon, we bewray our own beastliness: for God telleth us that this benefit which is spoken of here, is far greater than all the rest, that is to wit that we may worship him in pureness, & be gathered together under that head which he hath appointed unto us, namely our Lord jesus Christ. And therefore while we have such privilege to hear the word of God, to call upon his name, and to walk according to his Gospel: let us hearken unto it, for fear lest God disperse & scatter us abroad in like sort as he hath dispersed the jews. And specially let us stand in fear of this threatening, namely, to be made such beasts, as to honour idols again, as we see it is become of others, who are a good precedent to us of the vengeance of God, whereof we ourselves also have felt our part. For we have been as bondslaves under idolatry, and underlings unto the abominations of the Popedom; and that was for our sins, and for the sins of our fathers. Seeing we have erst felt the blows, yea, and been as looking glasses unto others: should we now be so brutish, to provoke our God in such wise, as he should be forced as it were, to deprive us of the grace that he hath given us? Let us then use this benefit and treasure of the Gospel, whilst our Lord giveth us place where to hide us as it were under his hand while he doth govern and guide us, and while we be knit together in one body: that he may be magnified amongst us with one accord not only with the mouth, but also specially with our life: to the end that upon our endeavouring of ourselves to honour him, he on his side may continue his good doing towards us: and that this threatening be not executed upon our heads, that is; to be dispersed here and there, and to be constrained again to worship idols, and other dead and senseless things.  
Now let us fall down before the majesty of our good God, with acknowledgement of our sins; beseeching him to touch us with such repentance, as being ashamed of our sins, we may seek altogether to put ourselves wholly into his hands, and that by obtaining forgiveness of him, we may also feel that he hath reform us, and that we be in his favour, to give over ourselves altogether to his holy will. And that albeit there is always much to be amended in us, and that our lusts and affection's do draw us quite away from that which he commandeth us; yet nevertheless we may not cease to strive against them, and to yield ourselves wholly unto him, and to enforce ourselves thereunto more and more, knowing that the same is our sovereign welfare: and that although he show us now and then some tokens of rigour in correcting us, yet we may learn to profit thereby, to the amending of our sins, so as we may be brought to the perfection whereunto he daily calleth us. That it may please him to grant this grace not only to us, but also to all people and Nations of the earth, etc.   

On Saturday the xxviij. of March, 1556. The CLXIII. Sermon, which is the eleventh upon the eight and twentieth Chapter.  
65 Amongst these people also shalt thou have no rest, neither shall there be any rest to the sole of thy foot. Moreover the Lord will give thee a trembling heart, and dimness of eyes, and a heaviness of mind.  
66 And thy life shallbe hanging before thee: thou shalt be afeard day & night, and be uncertain of thy life.  
67 Thou shalt say in the morning, O that it were night: and at night thou shalt say, O that it were morning: because of the fearfulness of thy heart, wherewith thou shalt be afraid, and because of the sight of thine eyes, which thou shalt see.  
68 And the Lord will make thee to return into Egypt by ships, by the way, whereof I have said unto thee, that thou shouldest not go about to see it any more: and there shalt thou be sold to thine enemies for bondmen and bondwomen, and none shall buy thee.  
AMongst the benefits that we desire in this present life, one is to have some restingplace and some harbour to lodge in. Though a man be poor yea and troubled on all sides: yet if he have some little hole to hide his head in, that he may resort thither: he careth not for all the rest. But if we know not where to become, nor have any friend to receive us, nor any nook nor corner wherein to rest us; our state is then extremely miserable. That is the cause why Moses now (after he hath declared that God would drive away and banish the jews out of the land which he had given them to inherit and to rest in for ever) addeth, that they shall be as vagabonds and have no certain dwelling place, but be tossed from post to pillar.  
Now it is certain, as we have already said that this shall oftentimes happen to the faithful, but it is for another purpose: & God doth in the mean space comfort them, & it is behoveful that their patience should be tried after that manner. For the thing wherein we show our obedience toward God; is when as he mingleth us among the wicked, so as we seem not to differ a whit from them, but all goes to havoc (as they say) and yet notwithstanding we continue sound in heart, and commit ourselves into the hands of our God, knowing that he hath not forgotten us, though he suffer us to be so tossed. Contrariwise all despisers of the Law do bear their mark, as if they were burned with a searinguron in their hearts, and do know that God is against them, and that their sins do reprove them. Albeit that men do not accuse them, yet do they feel a sufficient testimony in themselves to confound them withal. And that is it that Moses doth farther add, saying: That unto such as are hard hearted against God's word, God will give a trembling heart, a sorrowful mind, and dazzling eyes, so as in the morning they shall say: May I see night? And when night is come: Alas, how shall I pass it over? Can I continue until the morning? Insomuch that their life shall as it were hang before them, and they shallbe in miserable unquietness. That is the thing wherein the faithful do chief differ from the despisers of God, and wherein their state doth vary. For albeit that the faithful do suffer much trouble in this world, yet have they evermore wherewith to comfort themselves: according as our Lord jesus saith in Saint john. 
〈◊〉 16.20  You shallbe vexed in this world (saith he) but yet shall ye not fail to have comfort in me. We must consider what is the ground of our comfort; namely that they which stand assured in the protection of God, do evermore commit their life into his hands, as we see David did when he was beset on all sides. When he was threatened with a hundred deaths, he said, Lord, I commend my soul unto thee, 
Psal. 32.6.  thou art faithful and thou hast redeemed me. He knew that God had maintained him even unto that hour; and that indeed without the marvelous power of him, he could not have lived so long. And thereupon he concludeth thus: because that God is faithful, he will surely have pity on me: and therefore I commit my soul to his keeping. Lo at what point the faithful are. They very well perceive the dangers wherewith they be beset: they perceive that their life is but a smoke that might vanish away out of hand▪ they see there be many ambushes laid for them, insomuch that all the world is against them, and that they cannot safely step forward one step without encountering of some misery. The faithful understand all this: over and beside, that they be subject to all the changes of this humane life, and that they be frail as all the children of Adam be, they see well there is no restingplace for them here. But yet heerewithall they know that God hath care over them, and that he is their protector. That is the thing which they rest upon. Having such a stay, they hold on their way forward: but yet are they not careless; for we must not be so blockish as to cast no perils: for we could not call upon God if we saw not the perils wherein we be. And it provoketh us to seek unto our God, when we see that without him we should perish every minute of an hour. The faithful then must not be without fear▪ but resting upon the tuition of God, they must stick unto him, & assure themselves that he will never forsake them. That is it wherein they rejoice. Yea and they go yet farther. For although they be to go among thorns; although they be driven to make many leaps, although they catch now & then some knocks; yea and although they be altogether shut up & have no way out: yet notwithstanding through the power of faith they evermore rejoice even in the midst of all their sorrows & perplexities. On the contrary side, the despisers of God be as blind as is possible, and do close their eyes, lest they might see their infirmities, & so do harden themselves. Yet for all this, God compelleth them to look unto themselves, & then are they undone: they be overraught with fear & amazedness. It is not their manner to make their recourse unto God. For they understand nothing of his protection, nay contrariwise they shun him, & flee as far from him as they can, because they conceive nothing in him but dreadful majesty, which putteth them quite out of hart. As for the wicked therefore, and all such as have rebelled against God; they after long hardening of themselves, when God waketh them, know not where to become. For they pass not of coming unto him, but do rather utter their rage by spiting him and by gnashing their teeth at him. And because they find no end of their miseries, nor have any rest, this terror which God casteth upon them is an incurable disease. As for to call upon him, or to betake their lives into his hands, they have no power: but rather forasmuch as they know that they have warred against him, they be likewise driven to understand, that in steed of helping them, he will surely vex them. That is the thing which we see here in this text, where Moses saith, God will give thee a trembling heart, a sorrowful mind, and dazzling eyes.  
Now here may a question be demanded. For we perceive that God's children, even they that be most dear unto him, and which have served him in the rightest and soundest manner; even very they are oftentimes in such distress, as doth amaze them & make them besides them selves. What complaints maketh David? That his eyes are foworn; 
Psal. 6.7.  that he is as good as consumed with mourning, that the marrow of his bones is dried up; that all his strength is faded, that he is in so great fear, that to his own seeming he was swallowed up into a bottomless gulf. This happeneth sometimes to God's children. How so? This threatening is made to them that despise him, to them that cannot by any good mean be reclaimed, and which have always withstood God. I have told you already heretofore, that God to try his people to the quick, suffereth them to be altogether in like case as the wicked, insomuch that even they themselves do think so too. But yet doth God therewith reach them his hand, and although he doth not qualify their griefs at the first, yet he holdeth them at such stay that they shall not quail. There lieth still some seed of God's spirit hidden in them, which at length uttereth itself more fully, so they see well that God sustained them in the midst of those extremities, and in the end it appeareth unto them, as it were in a visible manner. Let us mark it well then, that when the children of God be tossed and troubled with afflictions and have so grievous and hard temptations as were able to make them think, that God is their enemy, so as they dare not open their mouth to call upon him, but are utterly astonished: insomnch that although he allege unto them the promises of his grace, yet they cannot taste of them, but do sometimes even refuse them like the unbelievers, as though they were fully determined to shut themselves out of all hope of salvation: when they be at this point, then doth our Lord work in them, in such wise as he suffereth them not to be quite overthrown with temptation. 
2. Cor. 4.8.  And that is Saint Paul's meaning where he saith, We be afflicted, but we perish not, we be oppressed, but yet howsoever the world go, we be not overcome: for we bear the mortifying of jesus Christ in our flesh. Whereas he saith, that the faithful may indeed be penned up in afflictions, he saith also that yet notwithstanding they quail not for ever: albeit that they are made to stoop under the burden, and to groan as though they were crushed and broken; yet notwithstanding, all those heartbreakings breed not any deadly fall. He addeth the reason. Namely that it is the mortifying of our Lord jesus Christ, that they bear. As if he should say, that God doth evermore separate them from the misbelieving and reprobates, and from the despisers of his majesty, and that he printeth in us the mark of his only son. It is true, that in this case they seem as dead, but the same death is holy, for God sanctifieth it, for that they be members of our Lord jesus Christ: and thereby they attain to the resurrection. True it is, that Saint Paul speaketh not alonely of the last resurrection, but he beginneth at the comfort which GOD giveth presently to his children to train them on still to the port of salvation. Now then, they enter into the mids of death, even while they be alive. And therefore let us mark, that although God do now and then so afflict such as have walked in his fear and have put their trust in him, that they be stricken with terror and tossed with unquietness: yet notwithstanding he holdeth them up by the secret operation of his spirit: and moreover comforteth and gladdeth them in the end, accomplishing that which he saith in an other text: 
1. Cor. 1.5. Rom. 5.5.  That the more they were distressed, the more doth he set their hearts at liberty, that they may freely come unto him: and so consequently maketh them to understand that he never forsook them. Lo how our Lord tempereth the troubles, and afflictions of the faithful: so as although they endure never so great pains, and do even pant in coming unto him, as folk scarce able to open their mouths to call upon him: yet when they have ended their conflict against their temptations, albeit that at the first they cannot get the upper hand, yet shall they get the victory in the end. But as for them that have played the resty jades, they remain penned up in their miseries, without any remedy, because God doth still set himself against them more and more until they become frantic, and gnash their teeth at him, and finally fall into utter despair. To be short, we see that which is spoken by the Prophet Esay, daily accomplished: namely, that there is no peace for the wicked; 
Isa. 48. ●●.  but that their minds are tossed like the waves of the sea: when there is any storm, the waves be troubled and the water is full of mud: and even so is it with them that despise God. Because they make war against him, therefore must he also trouble them: Insomuch that even without enemy, yea and without any body to fray them, 
〈◊〉 28.1.  they of themselves be frighted, and beat and bounce themselves, as if they were at war within themselves, so as there is no calmness at all in them, but all is full of trouble and disorder. For whereas the faithful be enlightened in the midst of their darkness, and GOD doth still resort unto them to give them some little spark of light, in such wise as they may behold him▪ and albeit they attain not thereunto at the first, yet notwithstanding they still strain themselves and hold on their way thitherward: in steed of this, the misbelievers are troubled at the very heart root, and can none otherwise conceive, but that they must needs perish in despair: and when they be at the last cast, then fall they to spiting of God, and blaspheme him with open mouth. To be short, here we see that the grievousest curse that God can send upon men in this transitory life, is that they cannot rest upon him, to acknowledge him to be the keeper of their life: but contrariwise: are cast up at adventure, by reason whereof they be ever in doubt of their lives, and be so carried away with mistrust, that they wot not where to become. When men be in this case, it is the greatest curse that can light upon them. Not without cause therefore doth Moses declare here for a conclusion as it were in way of summing up the rest of all the curses which we have heard of heretofore, that there is nothing so dreadful, as when men are become blockish, that there is in them no understanding, as who would say▪ God maketh not any more reckoning of them as of his creatures, but they may well perceive that he doth not guide nor govern them any more. When men are come to this point, and that their life, (notwithstanding that it be allowed of men,) is nevertheless heinous and detestable before God, and moreover they have no taste of his fatherly love, nor of the care that he hath of other men, but they be as in the dungeon of despair: when men (I say) be come to such an extremity, it were better for them that they had been borne before their time, and that they had never enjoyed this present life. And even that is the very cause why we hear it threatened that they shall say, O ye mountains fall upon us; and that they shall wish that the bottom less pits had swallowed them up. 
〈◊〉 13.30.  And why? For they find that all creatures be against them, when they have no more access to God. When men perceive once that he will not maintain them, but showeth himself to be armed against them: then do they understand that all creatures be their enemies, and it grieveth them to behold the sun: then be they so possessed with fear, that they wish there were no world at all: or rather that they were rooted out of it.  
Now sith we hear so horrible threatenings, let us learn to walk in the fear of our God: for there is no other way to live in rest, and to be comforted in the midst of our sorrows and adversities, but to come with a free will to yield ourselves obedient to our God, and to do him such reverence as is due unto him. For when we acknowledge him to be our judge, we will not play the Rebels; but be willing to be reclaimed, that we be not in the end comprehended and wrapped up in the number of them that have resisted him. Ye see then how the way that we should keep is that we must willingly hearken unto God when he menaceth us, and that we must be moved thereat, and be touched therewith to the quick: and that thereupon we endeavour to serve him, and to obey his word. For it may well be that we shall sometimes be vexed with fear and unquietness: but yet will GOD deliver us from them. It is certain that we shallbe weakened by that mean, and it is good for us so to be: but yet how soever we far, God will so keep us that we shall not fall into utter despair. Moreover, when we sometimes feel any unquietness in ourselves, and we have nor power to call upon God, but are tormented with distrust: let us understand that it is the fruit of our sins, and let us desire God to make us to perceive that we have not kept touch with him as we ought to have done, and that therefore he casteth us into that vexation and distress. But let us not so tempt our God, as he should proceed to this rigour that is here mentioned: namely, we should have no power to commit our life into his hands. So then, whereas here is mention made of a trembling heart, let us consider wherein our true rest doth remain, namely even in this that God is our father, and that we be his children. Likewise whereas mention is made of dazzling or sunken eyes; let us understand that we must look upwards, as often as we be in any fear: and that there is no other remedy to qualify our griefs, but to lift up our eyes to heaven. For as long as men look downward, what shall they find there but an infinite mass and m●se of miseries able to scare them out of their wits, so as they shall not know where to become? Let us therefore seek unto this mean: that is to lift up our eyes to heaven, knowing that God hath his hand stretched forth, to uphold them that return unto him. Where mention is made of a sorrowful mind; let us understand that it is the proper office of GOD to set our hearts at liberty, to the end that no temptation may utterly vanquish and overwhelm us. And this shallbe treated of yet more fully.  
Let us come to that which Moses addeth; Namely, that in the morning they shall say▪ What is he that will make me see the night: and at evening, how shall we attain to the morning? For thy life (saith he) shallbe hanging before thee, as at a thread. Hear we see yet better that which hath been said afore. For what is the cause that men be thus in a continual fear, but that they cannot commend their life into the hand of GOD? In very deed and to speak properly, the lives of us all are evermore, as it were hanging at a Thread, but yet the despisers of God do most peculiarly find it so; and well worthy, for that they have warred against him that should have set them in rest and safety. Their life is as it were hanging by a thread, because that in steed of life there is evermore this fear of death in their hearts, and reason good. For what is the life of man? A smoke that passeth and vanisheth away. And moreover let us see how many deaths beset us on all sides. So then as long as we remain in our natural state, without having respect to GOD, our life is always, as it were hanging at a Thread. Yea surely. Though we be never touched outwardly, how many diseases bear we in us? A man needs not to go out of himself, nor to seek far, to learn to how many miseries and wretchedness he is subject: for even in his own self he shall forthwith find an infinite number of deaths. Seeing then that it is so, let us know, that until we have learned to rest us in the providence of God, our life must of necessity be as it were flittering before our eyes, and altogether uncertain: and to be short we bear it continually as it were in our hands: according as it is said in job and in the hundred and nineteenth Psalm. 
job. 13.14. Psal. 119.109   
Now when it is said that we carry our life in our hands, it is to show, that where as life should bear the man, the man beareth the life: that is to say, the life is left up to the hazard of all misfortune. Even so it is with all men naturally, and as we have already said, the very faithful are not free from it, and that do we see by example in job, and David. Notwithstanding, the despisers of God are they that feel most how their life hangeth by a Thread. And wherefore? For God even spite of their teeth enforceth them to perceive the perils that beset them: they see it is good reason, that all manner of creatures should become their enemies, by reason whereof they start when they hear but the falling of a leaf, and they be afraid when no body pursueth them, as it is said in an other place of the proverbs. 
Prou. 28.1.  Thus doth God open the eyes of them that are puffed up with pride, and are drunken with the delights of this world, and specially which have hardened themselves in stubbornness against him. He openeth their eyes, that they may know how their life is less than nothing, and that all these shadows, leasings, and vain hopes whereupon men are wont to rest, are but baits to beguile them. See here I pray you whereunto they come which do scorn God and his word, and are wholly given to this world, reposing their trust on earthly means and on the creatures▪ Needs they must at the last be caught with such fear as will teach them double and treble to understand their own state.  
Now when Moses hath spoken thus, he addeth what they then say. Who shall assure us to see the morning? How shall we end the day? When men understand once how frail they be, and with how many perils and miseries they be environed: then have they no more happiness. In deed we can well say, that there is nothing more certain than death, no● any thing more uncertain than the hour thereof: but in the mean while we regard it not, until God do wring us, and drive us thereunto by force. For than they which did bear themselves in hand that their life should last without end: (as we see how men deceive themselves by fancying an immortality in this world, imagining that they shall live a hundred years after they be dead,) [do find the contrary.] And therefore because men are so blockish, God doth still constrain them to behold present death continually pinching them and holding them at a bay. Thereupon they be in continual fear; and albeit that they utter nothing with their mouths, yet do they say thus in their hearts, Who can assure me to see the morning? To be short, to their thinking, the very earth sinketh under them. And albeit that this doth not always appear, yet notwithstanding the despisers of God do feel that this threatening is not in vain nor without effect. Wherefore let us not linger the time until God do execute such judgement upon us, but let us rather prevent it, by having that same willing fear which is spoken of in this wise: 
Prou. 28. 1●  Blessed is the man (saith Solomon) which feareth in his heart, that is to say, which calleth upon himself, and tarrieth not until God enforce him whether he will or no. When every of us doth stir up himself, it is the greatest benefit that we can have. Therefore where as the worldlings make themselves dull heads, and wander away after their own vain imaginations, and ●ling beyond the moon as they say to the intent to live in peace and rest without feeling of any grief or trouble, whereas they (I say) would thus fall asleep; let us look to ourselves, and gather our wits into some fear, and let every of us quicken up himself. And if we do not stir up ourselves in this manner, then must God needs torment and vex us, and make us a lively portraiture of that which is mentioned here. For in very deed, after that the despisers of God have played the mad beasts, and bleared out their tongues at all manner of doctrine, and set light by all threatenings, and like chafed bulls have rushed against God and all his judgements: they must at the last feel themselves vexed and troubled with unquietness: as we see how the great Tyrants that make all the world to shake under them, have their part hereof without measure: insomuch that where as they make others to drink a little glass of fear and terror, they themselves must drink up a whole pot full, and sup up the dregs, 
Esa. 51. ●●  according to the phrase of the Prophets, when they speak of the greatest punishment that God sendeth: Namely that when those whom God chastiseth, have drunk more than their fill, in swallowing up great store of sorrows; then they which have lived at their ease and in pleasure, must drink the leeze, which is the bitterest, and will make them to burst. And in deed, we have an example of a heathenish Tyrant, who hath very well proved and declared that all his whole life was a continual torment, yea even by his own witness. For being flattered of one that said unto him, O sir, how happy is your state? Yea (quoth he) and I will make thee to understand it thyself. And thereupon he made him a feast, and when he had set him at the table, he put a sword over his head, hanging by one only hair, to show unto him, what manner of state that was, which he had counted so happy. The man seeing himself in that perplexity, said: Let this kingly state be taken away from me: for I had lever die a hundred times than to be in such unquietness and perplexity. This I say, was the confession of a heathen Tyrant: as if GOD should have held him upon the Torture, that it might be a general lesson against all such as make war with God, and trouble the world with terror: they must spite of their teeth be made afraid themselves, and find no rest. After many tossings and turmoilings, hell must evermore wait for them, they must see their graves open which they are to fall into, and they must behold the great gulfs ready to swallow them up, and in the mean while can have no recourse nor refuge to God, but do still flee from him, where as he is the only person to whom they should have sought for succour.  
Now over and beside that which we have said already, namely, that we ought to prevent this threat, by fearing God of our own accord: let us understand, that forasmuch as we be all wretched sinners, and there is not one, be he never so well and rightly minded, which ought not to understand that he is greatly endangered unto God: yet when we have our Lord jesus Christ, 
〈◊〉 1.14.  who is our peace, and when we can by his mean rest upon the fatherly goodness of God: then may we be sure that he holdeth us for his children, and that he watcheth over us, and procureth our welfare. And that is the cause why Saint Paul saith expressly, 
〈◊〉 5.1.  that when we be once justified by faith, than we be at peace with God. He saith that we must be justified by faith, that is to say, that we must have embraced the grace which is offered unto us by the Gospel: knowing that God forgiveth us our sins, and is merciful unto us; in that he beareth with us for our Lord jesus Christ's sake. Until we come to this, we must needs be always in doubt and in perplexity: but having knowledge once that God hath buried all our sins, so as we put our trust in the death and passion of our Lord jesus Christ; then we be at peace, yea in peace and not in dullness like as the unfaithful and the despisers of God may have some peace for a certain time, as we have said afore: but forasmuch as they forget themselves, and do still follow on their wicked train, they utterly besot, and bewitch themselves. But Saint Paul saith that we have peace with God, that is to say, that we acknowledging ourselves undone without him, may boldly press unto him and say: Seeing GOD is my father and he hath showed himself so gracious to me in this present life, as to give me some rest here: surely there is a more blissful rest prepared for me, when as our Lord jesus Christ shall come to meet us, for to guide us, and to bring us up, that we may seek our God; as in deed that is the place which we must come unto, if we intend to have a place to rest us in. And in that respect is it that the Prophets in likewise speaking of the kingdom of our Lord jesus Christ, do always say, that every man shall then sleep under his own fig tree and under his own vine: 
Mich. 4.4.  and nothing shall make him afraid. Now then concerning the threatenings which Moses hath set down here; the Prophets as true expounders of Moses, and as renuers and bringers of the Law to remembrance again, having showed unto the people the unbelief and rebellion which they saw in them, and having showed the vengeance of God which was ready to light upon them for it, did bring those back again unto jesus Christ, which erst were altogether unreformable. And albeit that it behoved them to suffer smart for a time because of their sins; yet do they give them hope that God will make a covenant with them, and that then they shall sleep every man in his vineyard and under his fig tree: doing them to understand that although they slept not in a locked chamber, but lay in the midst of the fields, yet they should be safe enough because they were under the protection of their God, by reason whereof they might sleep at ease and in safety.  
Forasmuch then as we have such assurance, we ought to be well settled in our minds: and sith we have understanding of the reconciliation that is made in our Lord jesus Christ, we have now good cause to rest us in our God, and to be still and quiet; howbeit, so as we forget not so great a benefit. And we see that our Lord jesus Christ is minded to reign among us. Let us therefore suffer ourselves to be governed by his hand, and as Ewes and Lambs let us follow our shepherd, and then shall we do that which our Lord hath appointed for us, so as nothing may hinder us, but that we may attain unto him. Although we see things turmoiled in this world, so as all goes to havoc, yet shall we be able to take breath again, and to say; Yet hath my God still showed me the way: insomuch that whereas other men have been posted to and fro, I have evermore stood fast: and although I have been diverse ways troubled and vexed, yet do I know Lord that thou dost evermore govern thy people. Thus ye see that being stayed in our Lord jesus Christ, we may be assured that GOD will never fail us. Seeing it is so, let us return unto him, and pray him to defend and deliver us from all evil. The way then for us to be sure of our life, is, that although we see nothing but continual war, yet we must enforce ourselves to fight, and persevere until we have obtained the victory, and if he take us away to himself, he will then be the keeper of our souls. He will guide us in this present life, so as both day and night we shall feel his grace. When the evening cometh, albeit that the night do bring never so much fear with it, yet shall we be in safety. Why so? For God is that while our fortress, and we shall not be forsaken of him. Therefore let us tar●e until the morning. Thus do we ever more refer our life unto him. And although we be not senseless, yet shall we have continually whereupon to stay us when we see our own infirmity. As for example, when a man perceiveth that he is not able to stand, but his legs quake and fol●er under him; he either leaneth to some thing, or sitteth down in a chair, or else stayeth himself upon some staff; even so is it with us. For we have not the strength of Giants, we be not of such power as to be able to defy our enemies, for we see well that we be too too weak. But in the mean while we cease not to stay upon God, and that is our refuge. Neither have we this affiance for this present life only; but we have it also for the life to come: insomuch that although our Lord do put us into the hands of our enemies, yet will he not miss to be our saviour even in the midst of death. Let us not doubt, but that he will safely convey us not only from the morning to the evening, and from the evening to the morning; but also that even in the midst of the darkness of death, we shall always be lightened with his goodness, and he will show us that the life which he hath promised to his people, shall never fail. Therefore doth David use this manner of speech. Lord (saith he) thy staff or else thy shepherds hook. He taketh the similitude of a shepherd, that hath his staff or his hook. Lord (saith he) so long as I see thy staff before me, 
Psal. 23.4.  I am safe, insomuch that if we were to go into the darkness of death, yet being in that dark and irksome dale, yea even in such sort as I might seem to be cast into hell: I would not cease to rejoice. After this manner must we practise this doctrine.  
Now lastly it is said, that God will carry his people by the way▪ concerning the which it was said: Thou shalt never see it again: & that they should be carried in ships: and that being come into Egypt, they should be set to sale as slaves, & yet no body should buy them. They should not be esteemed, but as a people utterly cast away, and every body should disdain them. Now this was all one as if God should have meant to cut them off, saying, Remember how I marvelously delivered you out of the land of Egypt, when I made you to pass through the wilderness, and in like wise to go through the red sea, or the sea of Bulrushes, (which they call the red sea: but properly it is the sea of bulrushes, because of the Bulrushes that grow in it) for I caused that arm of the sea to shrink back, that you might pass on dry foot. But now shall you return thither in ships; you must pass again that way, yea, albeit that I forbade you, and enjoined you expressly, that you should not go that way any more: yet shall you return thither spite of your teeth. In deed at the other time that you were in Egypt, you sorrowed for the oppression which you suffered, and I took pity of you, and took you out of it. But as this time, when you shall require any body to buy you to be their slaves, and to yield your life to the most miseries that may be: you shall have no buyer at all. As if he had said, Seeing you have despised the deliverance that was wrought for you, and have forgotten such a benefit▪ it shallbe well known that you be an unhappy and a cursed people, and that I have forsaken and refused you utterly▪ This threat could not be but exceeding terrible to the jews. And when the Prophets expounded Moses, we see likewise how the people gnashed their teeth against them. Howbeit, no whit were they meekened thereby, but rather they doubled their coufusion: insomuch that it was always cast in their teeth that their iniquities proceeded to such extremity as was intolerable. It is said, that, notwithstanding all the menaces of the Law were pronounced unto them, yet they regarded them not, but held on still, and became so much the more hard-hearted, as though they had meant of set purpose to make war against God. Sooth it is a horrible thing and against nature, that they which were the household of God, the holy generation, the children of Abraham, and which from the beginning had been trained up in the doctrine of the law, and had had the sayings always laid before them which were written by Moses, so as their ears were continually beaten therewith: should yet notwithstanding far● never the better for it, but still go on from evil to worse. Was not that a horrible thing? Yes verily: and yet we see the like example. Let us make our benefit thereof, and beware that we wax not so hard-hearted, lest we be possessed of Satan, and forsaken of God, so that whatsoever is told us & showed unto us, we be touched with no manner of fear, but become like wild bores which of their own wilfulness do cast themselves into death. Let us take heed that we provoke not our God in that manner.  
And moreover whereas it is said here, that God would bring this people whom he had redeemed, into a double captivity and more reproachful than was the first: let us repair unto that redemption which was once wrought by our Lord jesus Christ: and that we may be partakers thereof, let us freely serve him which purchased us so dearly. And seeing that our God hath redeemed us in the person of his son, to such a state that now we be frank and free from the bonds of sin and Satan, let us henceforth fear him and serve him all the days of our life, according as Zacharie speaketh in his song, 
Luk. ●. 75.  recited by Saint Luke. Seeing then that the case standeth so, let us learn to walk in such obedience to our God, as he may make the redemption available which is wrought by our Lord jesus Christ; and let us serve him in all holiness and righteousness, that we be not bereft of the favour which he hath purchased for us as we see this people were, who after they had been settled in the land of Chanaan, were put out again for their unthankfulness. Therefore let us be well ware that God dispossess us not of the grace which he hath bestowed on us: but let us learn to take such profit thereby, as all the whole may yield fruit to his glory, to the intent he may make us to understand, that as well in life as in death, he is evermore our Saviour and our redeemer, and that we may make our boast that he hath not redeemed us in vain, but with condition, that we should henceforth live in liberty in despite of the devil and of death, according as we have example thereof in Saint Paul.  
Now let us fall down before the majesty of our good God, with acknowledgement of our sins, beseeching him to touch us more and more to the quick, that being stricken with such a fear, as may make us to see that of ourselves we be dead and forlorn; we may yet for all that not fail to flee for refuge to his mercy. Let us therefore seek the way thither, which is, that we acknowledge ourselves to be reconciled by jesus Christ, and that he is our peace unto the end, according as he doth continually declare and testify unto us by the doctrine of his Gospel. 
Eph. 2.14.  And that in the mean while it may please our good God, to give us the spirit of mieldnesse and meekness, to the end we rebel not against him any more, nor have our affections any more, striving and rebelling against his Law, but rather that we may commit over ourselves to his guiding, and be confirmed in the assurance which he hath given us, that he holdeth us for his people; so as he may show by effect, that he watcheth over us, and that he will continue with us to the end to preserve us both in life and in death. That it may please him to grant this grace not only to us, but also to all people and Nations of the earth. etc.   

On Monday the vj. of April, 1556. The CLXIIII. Sermon which is the first upon the nine & twentieth Chapter.  
THese be the words of the covenant which the Lord God commanded Moses to enter into with the children of Israel in the land of Moab: over and beside the covenant which he had made with them in Horeb.  
2 And Moses called all Israel, and said unto them: you have seen all that the Lord hath done before your eyes in the land of Egypt, to Pharaoh, and to all his servants, and to all his Country.  
3 The great trials which thine eyes have seen, and the great signs and wonders.  
4 And yet the Lord hath not given you a heart to understand, eyes to see, and ears to hear, unto this present day.  
WHen GOD hath once showed his will unto men it ought to suffice for ever. For what would we more, when we understand that we ought to walk in the obedience of our God: even of him who hath form and created us; to whom we belong, and who hath so dearly bought us? Needs then must men be wonderfully unthankful, when they can forget that which God hath taught them. And that is the cause why it is so often times told us that we must not turn away from the truth when it is once known unto us. But we see how God was feign to ratify his Law again the second time, to the end it might be received, yea even of that very people whom he had chosen; and yet we see that at that time the jews ought to have been sufficiently reclaimed to obey God: for he had brought them low with long affliction, and surely it is a thing that ought to make men the more pliable to learn, when they have been beaten with the scourges of God and their pride been long punished in them, so as they have been driven to fly unto God to pray him to take compassion of their miseries. It may well seem that this should make them as gentle and meek as lambs. The people of Israel were in that case, but they did forthwith forget the miseries which they had suffered, they kicked against their God, and they could not find in their hearts to receive the yoke that was laid upon their neck. Therefore we have here a fair lookingglasse of the naughtiness and frowardness of our nature: for this is not written to this end only that we should blame the jews: but much rather that we should consider that we ourselves do nothing differ from them, until God have reform us by his holy spirit. Here then in the person of the jews, God showeth us what we are of purpose to humble us.  
Therefore he saith, that God commanded Moses to make a covenant the second time with the children of Israel in the Land of Moab, yea over & beside that covenant which he made in Horeb, where the law was first delivered. It is certain that Gods declaring of his law was to the intent that every man should remember this lesson both night and day, and for that cause was the law set down in writing. For it is not enough for us to have had God speak once; but the fathers must also teach their children, and every man must exercise himself in that which he hath heard, that he may frame himself thereafter from day to day, & be the better edified. God's intent than was that this people should be daily furthered, and for that purpose also were the Priests ordained. For I have told you for what purpose our Lord had chosen them from among the people: It was not for the ceremonies of the Temple only: but (as it is touched in the Prophet Malachy) it was to sow good and profitable doctrine throughout all the whole land: 
Mal. 2.7.  and to that end also were they dispersed every where, that the people might be retained in the purity of Religion, and in obedience to the law. But the question here concerneth the solemn covenant. When God published his law in Horeb, we understand that the lightnings did fly forth, 
Exod. 19.16 Exod. 20.18  that there was a sound of trumpets, that the heaven moved, that the mountain flamed, that men's minds were afraid, and to be short, that God there showed his presence with such majesty, as all men must needs know that obedience was due unto him. Mark here the solemnity that was kept to make the Law authentical. I have said that this aught to suffice us to the end of the world. Should we then look to have him to do it again the second time? Seeing that God hath fully certified us that the law proceeded from him, and that it is not a doctrine of man's devising, but Gods own unchangeable will, and the rule that he meant to have kept without breaking, not only of them that lived at that time, but also from age to age so long as the world should last; seeing (I say) that God did so show forth his power to his creatures, ought not the remembrance of such a deed prevail to rule us, without any opening of our lips against the doctrine contained in the Law? Yes surely. Needs them must it be that the people were very lewd, yea and very rebellious, seeing they could so soon forget that which God had ordained to cause his law to be received with all reverence.  
And that is the cause why it is said, besides the covenant that was made in Horeb. Here Moses reproveth those that should teach their children and posterity, upbraiding them that they had forgotten God, and not profited themselves by the wonders which they saw at the publishing of the law, but compelled God to renew it again at the end of forty years, as though they had not known whence the law came, but had cast doubts of it still, and would make none account thereof, unless they were subdued again by main force, and fetched home again by God like a sort of stray cattle. That was a token of great malice. But let us mark how God hath turned the evil unto good, by making it to serve to our salvation. For by this mean we be the better confirmed in the doctrine of the Law. If it had been published but only once in Horeb, it ought to have been more than enough to us. And seeing that God gave forth his voice in the air, insomuch that if a beast had come near the mountain, 
Exod. 19.13.  it should have died; and men heard dreadful things and all their wits were troubled; the reciting of these things unto us ought to make us to cast down our eyes, and to yield ourselves pliable to receive that which is contained in the Law of God. But now seeing it is said that God began again, and that there was a double confirmation, whereby the law was ratified anew, and God avowed himself to be the author thereof, and no mortal man: ought not the hearing of such things, to assure us so much the more to stay upon the doctrine thereof without any replying? If we do it not, double condemnation will lie upon us. And thus we do see that the rebellion of the jews profiteth us by that which fell out upon it, inasmuch as it was an occasion that God did yet better confirm the authority of his law.  
Now let us consider whereat Moses doth begin. He saith: The Lord hath wrought dreadful wonders before your eyes in the Land of Egypt, there were temptations to try you: you know what he did unto Pharaoh and to all his subjects: ye● notwithstanding▪ you have not considered any of all those things; you have had neither wit, nor ears, nor eyes, you have been deaf and blind, senseless & beastly, and so ye see how all gods miracles have nothing availed you, because of your dullness. justly hath Moses begun here with upbraiding, and justly doth he blame the people for that they had not been more attentive to understand and to mark the testimonies that God gave them: yea verily. Whereunto tendeth that, but unto this which he addeth for a conclusion, My will was that you should have known that I am the everlasting your God? Lo how God declared that his intent was to reform his people, as if he should have said, hold ye to me: know ye that seeing I have taken the charge of you, your life shallbe happy, & I will have care of you: therefore honour me, put all your trust in me, settle your affection upon me, & glorify me in all your life. That was gods purpose, when he showed his wonderful power in delivering the people of Israel out of the bondage of Egypt. Seeing then that all this profited them not, must it not needs be that they were too too froward, in burying so many testimonies of God's presence, specially seeing it was for their welfare and felicity to have yielded themselves in subjection unto God? Seeing then that they were so wildheaded, and would not by any mean be reclaimed. it is a sign of too devilish malice. It is all one as if Moses should say thus: Look to yourselves: For there is no excuse why you should be thus deaf, blind, and senseless. Whereas God hath wrought so mightily in the land of Egypt for your deliverance, it was to the end that you should be established in the trust of his goodness and power, and be stayed upon the mighty strength which he showed unto you in so excellent manner: But you have done no such thing: and therefore ye be more than guilty, because nothing hath hindered you to know your God, which hath thus showed himself unto you, but your own unthankfulness in refusing all manner of understanding.  
In deed it seemeth at the first show, that Moses doth in this place diminish the fault of the people, by saying, God hath not given you ears to hear even to this day, neither eyes to see, nor mind to understand. For he showeth that it was not in the people's power to have either reason or understanding, until the same were given them from above. Now if men be so brutish that they cannot be taught, until God call them unto him; what can they say, but that they are to be pitied, and that he ought not to condemn them for the same? It seemeth therefore that Moses went about here to cloak the iniquity of the people, in saying, that it was long of GOD. For it was in God's power to have enlightened that people if he had would, but he did it not. And he saith precisely, God hath given thee neither eyes nor ears. Whereby he showeth that it is a singular gift of God, to be able to behold his works and to discern aright of them, that we may be instructed by them. If we be destitute of the spirit of God, then are we altogether brutish: insomuch that although God speak, yet we hear him not: and although he stretch forth his mighty hand, yet we perceive it not a whit. Should not this serve men for some excuse of their ignorance? And in very deed, they that would wash their hands, will always say, Why? If I have liberty to do well, I am to be blamed if I discharge not myself: but of whom is it long that I have it not, but of God who depriveth me of his grace? Thus do men plead their cause, and it seemeth to them that they be justified and acquitted, so they can declare that it lieth not in them to do well, until God do assist them. And so saith Moses. But yet is all manner of excuse taken away, insomuch that although men be not able to attain to well doing, no nor (which more is) to conceive one only good thought towards it: yet shall they still abide condemned before God, neither can they have any colour of excuse for their infirmity, or of the faultiness which is in their nature. Moses (as I have already declared) doth here plead the cause of God against the people. The people therefore must rest in their condennation, & be shut out from all manner of shifts. And what saith he to them? The Lord hath not given thee eyes to see, yea even to this people that is deprived of the grace of God: and yet are condemned here nevertheless. Let us therefore mark it well, that the vices which be in us, serve not to discharge us, so as God should not always have his right to reprove us, yea and also to condemn us, if we follow not his truth when it is offered unto us. For the better understanding whereof, let us consider that this is not spoken of the jews only, but generally of all meu. For through the offence of Adam, we be so alienated from God, that all our powers be corrupted and faulty. By the powers of the soul I mean the understanding, reason, will and judgement: All these things are utterly perverted by Adam's turning away from GOD. And for proof thereof, the reason and wisdom which the first man had, were not in himself, saving in that he was fashioned after the Image of God: and therefore as soon as he was separated from his creator, who is the fountain of all goodness, he could not but be deprived of all the graces that GOD had erst bestowed on him. Ye see then how Adam did so banish himself from the kingdom of GOD, that in stead of the spiritual riches wherewith he was first endowed, there is nothing in him now but all manner of wretchedness. For the heritage which we have from him is to be altogether sequestered from God's grace. In deed there do yet still remain in us certain prints of them: to the intent we should not be like the brute beasts, I mean even by nature. Although the Paynims be not reform by the spirit of GOD, yet are they not as Oxen, Asses, or Dogs. We therefore do still bear some mark of that Image of God which was imprinted in the first man: howbeit that we have corrupted it altogether. For although that we can judge betwixt good and evil, yet is not that able to lead us to perfection of true doctrine; neither is it able to make us to know our God, to honour him sincerely as we ought: but whereas we have a certain seed of knowledge that there is a GOD, we be dazzled in our thoughts, and forge vain dotages to ourselves. Thence come all the idolatries, that ever were in the world. For albeit that men do very well understand that there is a certain divine majesty which ought to be honoured, yet are they not able to attain thereunto: but do beguile themselves with certain imaginations, notwithstanding the light which is in them: whereby they show, that because of sin, they be bereft of all good understanding, so as they be not able to set one foot forward to march one step in the right way. To be short, all the understanding and reason which we have, serveth but to make us so much the more unexcusable; 
Rom. 1.20.  for we cannot plead ignorance.  
Now than we perceive that there is no understanding in men that they should say they know GOD, though he have opened himself unto them. Therefore saith Saint Paul that the natural man is not able to understand the things which belong to the spirit. 
1. Cor. 2.14.  He saith not, that men be so froward that they will not understand: but he saith that they cannot at all: the power or ability thereof is not in us. And why? Because of the corruption that is crept into us through the sin of Adam. Now then like as our will is froward, so is our understanding darkened, so as we neither discern ne deem as were requisite for our salvation. Whereas we know both the good and the evil, we incline to the evil rather than to the good. What causeth that? Because we be captives under the servitude of sin, and the devil who is Prince of this world, 
2. Cor. 4.4.  reigneth over us, until we be delivered out of his bands and Tyranny, through the grace of our Lord jesus Christ. And like as the will is froward in us, even so is our spirit wrapped in much ignorance, so that God must enlighten us by a special grace, or else we shall never judge of his word or works, as becometh us. Now therefore we see here, that God doth so accuse the jews, as that by that mean he showeth unto us, that we be all deaf, blind and senseless. We must mark these three things; that until God give us eyes, ears, and spirit or heart, we can not but go clean contrary to his will. Seeing it is so, let us learn not to come with a foolish presumption, thinking ourselves meet to be admitted to the knowing of God's secrets: but rather let us refer ourselves unto him, that when his word is pronounced unto us, it may please him to give us the spirit to receive it: and to work before our eyes, that we may be so enlightened as we may far the better for his works, by taking hold of his majesty and glory, and by stooping unto him. I speak aswell of his word as of his works: and not without cause. For when we come to hear God's word, we see that many do return from it as they came to it, and bear nothing away; or if they can rehearse aught, yet are they never a whit edified thereby. Whence cometh that? Even of this, that GOD giveth eyes and ears to whom he thinketh good. Therefore, let us not imagine that we be sufficient and capable to discern well, when we have been only taught, but let us refer ourselves unto GOD, knowing that all light, all reason, all skill, and all discretion proceed from his spirit. In deed we use that kind of praying before our Sermons: but yet there are very many which do use it but as a ceremony, and are not touched with it at all. But look how often we desire God to enlighten us with his holy spirit; so oft do we make solemn protestation, that we come thither as wretches that are blind, deaf, and altogether blockish, until God have reform us, & drawn us to himself. Then like as GOD speaketh unto us outwardly by the mouth of men whom he hath appointed: even so must he also speak inwardly by his holy spirit. Truly it is a grace that is not to be despised, when as we have the pure doctrine uttered unto us: but yet shall it not avail us, until GOD hath also touched our hearts and our minds.  
If we will be edified in the word of God, we must be drawn with this inward grace when we be taught at the mouth of a mortal man. For like as the sun yieldeth light, and yet the blind see never the more for it: Even so the word of God is preached unto us without edifying, unless our Lord give us eyes wherewith to behold his countenance as it shineth forth in the person of our Lord jesus Christ. So much for that point.  
Now as concerning the works of God, it is a like. We do continually eat the bread which he giveth us: we take our fill of his benefits; but yet for all that we resort not unto him, neither do we any way think to come near him, until he have given us wisdom and discretion, that so being nourished by his goodness, we may yield him thanks, for that he hath a fatherly care over us. Likewise we see the punishments and corrections which he sendeth upon the wicked, we be blockish, and pass them over, until he have wakened us and made us to understand, that it is for our sins, that he hath his hand so stretched out. To be short, whether GOD speak gently to draw us unto him; or whether he correct us, and show us some token of roughness, to make us to stoop: yet all this serveth to no purpose, until God give us eyes to see, ears to hear, and heart to understand. Are we thus reproved? Let us learn to mislike of ourselves, and let us not counterfeit those that kick against God, as if their sins should serve them for a buckler: let us beware of such blasphemies. For well may we reply and say, I cannot tell what to do, my nature is so corrupted in Adam: and I am thereby disfurnished of all manner of power to attain unto goodness: but when we have well debated our cause, it is certain that we shall continue still in our condemnation. And why? For the evil cometh of us. Is it not enough for a man that he may be his own witness, and needeth not to have any indictment preferred against him by otherfolkes, nor any information against him? If a man enter into himself, although he be a slave unto sin, and be altogether compacted of naughtiness; and is not any way able to attain unto goodness: yet is it so, that of his own proper motion, and of his own free will (as they term it,) he is always drawn unto evil, howbeit, he is not forced thereunto. It is certain that it is not possible for him to do good: and yet nevertheless the sin which he committeth proceedeth not from any where else, than of his own inclination: his will is so. Now seeing it is proved that we sin not otherwise than of our own free-will; is not that enough to stop our mouths? To what purpose serveth it us to spurn against God, seeing that we must needs come to this condemnation? Therefore on the one side let us learn to magnify the grace of GOD toward us; and therewithal cast down our eyes, for that we can do nothing else but sin against him.  
Sith we see such dullness in us, that the works of God do pass before our eyes, and we perceive them not: let us sigh and say; Alas, must it not needs be that we be very froward, seeing that God showeth us here, how familiarly he offereth himself, and that his power is open unto us, and yet notwithstanding we remain worse than wild beasts. After that manner ought we to lament; and seeing that God doth us to understand, (as I have said afore) that the punishments which he sendeth us; be for our warning: if we profit not ourselves thereby, let us impute it to our own hardheartedness & say, needs must I be too too wicked seeing that God calleth me to his school, & driveth me thither with his rod, & yet his word profiteth me nothing, but I continue still in my wilfulness: what a dealing is that. Although then that we●e both deaf & blind; yet let us learn always to give glory to God by condemning ourselves willingly for that werefort not unto him, and for that we use not the means better which he proffereth unto us to bring us back again into the way of salvation. Thus much for one point.  
Now on the other part, when God hath showed us the favour to make us see his works to our benefit: let us also look upon his very face in the doctrine of the Gospel, that we may be transfigured into the same, and let us magnify such goodness, assuring ourselves that we attain not unto faith by our own power or policy, as who should say, we were able men, and had well marked Gods works, and well considered of them. Nay let us acknowledge that all this cometh of him, and that otherwise we should have remained still in our beastly ignorance, as we see many do.  
There is yet more, for when we see that God worketh in us, and that in the mean while he suffereth a great many others to remain deaf & blind; that same aught to lead us to a far greater consideration of his goodness, to the end we may perceive ourselves to be so much the more beholding & bound unto him. David did acknowledge that when he was well tamed through God's chastisements, it was a special gift, & likewise when God did reform him by his holy spirit. And when he speaketh of the understanding that he hath of the secrets of God, and of all the doctrine of salvation, he attributeth the same to the holy Ghost: showing that it behoved him to proceed always in profiting more and more. And therefore he hath his recourse to the heavenly grace, confessing that there is not so much as one drop of knowledge in him, but by the gift of God. And when he is to treat of his obedience towards God: he saith that it is the work of God to open his ears, 
〈…〉 7.  and to subdue him thoroughly unto him. We see then by this, how he by his own example teacheth us to do our homage unto God for all manner of wisdom and discretion, for all the light of faith which he hath given us, and for all the good affection and desire that we have to worship him. But as I have said heretofore, when God dealeth not alike with all men, but whilst he draweth us unto him, he leaveth others in their unbelief; therein he magnifyeth his goodness yet the more. And when we say that God giveth not men the hart to understand, or that he doth give it them: our meaning is that he draweth some & letteth othersome alone, according to his own choosing of them, 
Act. 13.45.  as it is said in S. Luke. Ye see how S. Paul preached▪ and yet all believed not his doctrine, neither were they won to the knowledge of jesus Christ. And what is the cause thereof? whence cometh this diversity? Even of this, that God calleth and draweth those unto him whom he hath chosen, as S. Paul treateth as well in the viii. Cap. to the Rom. as he doth more at large in the 〈◊〉 but he deriveth this argument from the calling; 
Rom. 8. & 4.  namely that after God hath chosen men, he consequently called them unto him▪ Likewise doth he aswell in the first to the Ephesians, 
Ephe. 1.15.  as in other places, where he showeth that God doth then testify that he hath chosen and adopted us for his children, when it pleaseth him to draw us unto him through his goodness. That is the thing which we have in effect to remember. When we heard Moses in this place reprove the people of Israel, that they understood not the miracles of God, and yet saith: That God had given them neither eyes, neither ears, nor heart.  
Now if it be demanded why Moses voutsafed not to express the cause why God gave not his spirit unto the said people; (for it seemeth that he might in one word more grievously have condemned the people, if he had said: Thou hast not hearkened, thou hast not discerned:) There are two causes thereof. The one is to do the people to understand that they were so froward, that although God had wrought a million of miracles more than they had seen already; yet had it been unpossible that they should have been converted by the same. When men see that they be so lewdly disposed and froward, that although God should create a hundred worlds before their eyes, yet would it stand them in no stead: ought they not to be the more ashamed of themselves? Yes surely. And again let us mark farther, that Moses meant to exhort the people to pray unto God, for that in deed is the only remedy, when we find so gross and so excessive: brutishness in us, that we forget all manner of good doctrine, and all manner of admonitions which God hath given us, yea even when he stretcheth out his hand effectually to make us to feel his power. When we have buried all these things, let us resort to the remedy, which is, that we pray unto him to give us wisdom and discretion to judge better hereafter. Moses therefore did am at those two ends, as if he should say, Wretched people, look to yourselves: for to presume any thing of your own wisdom, or of your virtues, what were it? Sith experience doth show that you be altogether given to evil, & that although God work never so mightily in your presence, yet it serveth you to no purpose. Therefore acknowledge yourselves to be stark blind, and no better than wretched brute beasts. Forget all your glorying, put away all overweening, & flatter not yourselves, as if you had this or that: For you have power to do nothing but evil. So much for that point. Secondarily again he sayeth unto them, Go to, what is to be done? As for to enforce yourselves, you be not able, for all your endeavouring is but unto wickedness. But will you then yield yourselves wholly unto God? Know ye that it is his office to open men's eyes and ears. Therefore confess your faults, and desire him to provide for you, and to reform your minds in such wise, as ye may from henceforth well consider his works, and that having considered them, ye may be edified in his fear and obedience, so as you may have ears to receive the doctrine which is offered unto you in his name. That is it whereat Moses amed. Thus we see that they which give themselves to overmuch curiosity, do pervert the doctrine of God, and falsely abuse it. When it is preached that in stead of free-will (as they term it,) men have but a cursed and a corrupt will, and are so blind, that all their reason is but brutishness, and that they cannot attain to the doctrine of salvation, until they be haled thereunto: they fall to making of erroneous disputations. But the meaning of the holy Ghost is much differing from them. For it is to humble men, that they may learn to mislike of themselves, yea and utterly to condemn themselves, when it is declared unto them that they can do nothing. And furthermore we be provoked to pray, seeing that God must be feign to work in us. And when we feel our feebleness and infirmity, we be driven to resort unto him and to desire him to keep us under his obedience, forsomuch as it pleased him once to elect us. Let us therefore take heed that we do not wilfully wander either this way or that way: but as often as it is told us, that we have not yet been taught of the holy ghost, nor been reform by him: let us sigh, at the beholding of our naughtiness which ceaseth not to make us ever guilty. And thereupon let us resort to our God, and pray him to have pity upon us, and to provide remedy for all our faults, and to give us henceforth both ears, eyes, and heart, to see, hear, and to understand the things which he telleth us.  
Now then forasmuch as we have here an instruction in the person of the people of Israel: let us acknowledge our unthankfulness. True it is that God hath so wrought, as there is none of us which can excuse himself, that he hath not been instructed sufficiently at some time of his life, to walk in the fear of God. In very truth, we saw not the giving of the law in Horeb, we heard not the thunderclaps, we saw not the lightnings, neither heard we the Trumpets sound: but yet doth God daily work in such manner, as he leaveth not himself without witness, yea even though there were none other thing than that he causeth the Sun to shine, 
Act. 14.17.  and sendeth us rain and fair weather: as S. Paul saith in the Acts. Behold, the heaven & the earth, & the things which we see are witnesses unto God. And yet for all that, God ceaseth not to do notable acts & worthy of memory, which ought to waken us although we were never so blockish. Had a man lived but only fifteen years in this world, it were time long enough to make him know Gods wonderful works. But when we have continued here a forty or fifty years and more, and God in that time hath renewed the memory of his works, one while comforting us, and another while chastising us: insomuch that we are forced to perceive his power so many ways, and to know that he hath delivered us from so many and so apparent dangers, & that he hath reached us his hand to pluck us, (as it were) out of the bottom of the grave, yea even when we were as good as drowned in death; if we notwithstanding such instructions, do still remain deaf and blind; shall we not be condemned by this text? Yes truly. And let us not in this case say, O the time that I remained in papistry; I was then a blind wretch, but yet I sinned not: let us beware of such shifts: for they will serve us to no purpose. But let us understand, that we be always to be condemned for our ignorance, for they that sin without law, shall perish without the law, as S. Paul saith in the second to the Romans. 
Rom. 2. 1●.  For in whom is the fault that we see not the things which God showeth openly unto us, but in our own naughtiness? After that manner therefore must we condemn ourselves, when we can not learn by any of the means which God delivereth unto us, as when he would draw us to his knowledge, & that we should be enlightened to know him to be our God & father, & that his love might be imprinted in our hearts, to the end we should come unto him freely, & with a pure & rightmeaning mind.  
But yet this acknowledging of ourselves to be guilty, and this condemning of ourselves for it, is not all that we have to do: but we must also seek the remedy by praying unto God to play that physician in curing all our diseases. And forasmuch as he doth now send us to our Lord jesus Christ, unto whom he hath given this charge & office; let us commend ourselves unto him. It is said in the Prophet Esay, 
Isa. 42. ●●  that Christ at his coming into the world should make the blind to see, the deaf to hear, the lame to go upright, and that he should ease the dead. All these things hath he done visibly, as is to be seen throughout all the history of the Gospel. But S. Matthew telleth us that the same tendeth to a higher purpose. 
Matt. 8. 1ST  For in healing the bodily diseases, he showeth himself to be the spiritual physician of our souls, and saith that the same was done to the end that the saying which was spoken by the Prophet Esay should be accomplished, namely, that he did bear our infirmities. Now it is certain that the Prophet spoke not there neither of the fever, nor of the burning ague, 
Isa. 53. ●  nor of any other disease that appertained to the body: he speaketh of the diseases of our souls. Seeing it is so, let us then conclude that it is the peculiar office of jesus Christ to give sight to the blind, and to give hearing to the deaf. And forsomuch as he hath the spirit of wisdom and discretion in all fullness, we must come directly to him to be instructed. 
Isa. 11. ●  Wherefore let us not doubt but that God is forward and ready to receive us. In consideration whereof let us give this honour to jesus Christ, to acknowledge him to be the light of the world, and the Physician of all our spiritual diseases, & that he will work toward us, 
john. 〈…〉  according as his father hath charged him. And to the intent we should not be discouraged. Moses doth expressly use this word; to day, or this day. In deed he doth reprove the people, for sleeping so long a while. What, saith he? It is now forty years ago since the law was published & you delivered out of the land of Egypt: and in all these forty years, hath God prevailed any thing with you? Ye have had a tabernacle, wherein to do sacrifice daily; a number of miracles have been added thereto, ye have been fed with Manna from heaven, you have drunk of the water that issued out of the hard Rock: and yet for all that, you have continued still like beasts, yea and much worse: so as it may well seem that ye have made a devilish conspiracy, to cast off all the instructions that God gave you; and likewise all the chasticementes, and punishments which he hath sent upon you. Moses therefore doth justly blame the people for continuing so long in their beastliness. But yet he ceaseth not to encourage them to return unto God, saying: Unto this day. As if he should say: your GOD calleth you again unto him. For albeit that you have persevered in your beastliness and ignorance; yet is he at this day ready to enlighten you, whensoever you come to seek in him the remedy that he hath showed you. The thing then which we must do, is, that having confessed out faults past, we doubt not, but that our Lord jesus Christ will reach us his hand, and be ready to reform us. Let us take heed therefore, that we shut not the gate, like folk that will needs throw themselves wilfully into hell, but let us commit ourselves to our God. And seeing he setteth his word before us, let us pray that it be not like the seed that falleth among the stones, 
Luke. 8.6.  and among the thorns: but that he will so manure us by his holy spirit, as we may be edified and established in his fear and obedience, and that he will so work for us, as we may have occasion to praise him in all our life, and the very infidels may know that he dwelleth among us  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults: beseeching him to vouchsafe so to touch us with them, as we may understand that there is nothing in us but damnation: and that in the mean while we may not seek any startingholes; but come offer ourselves before him as our judge: and perceiving how we be altogether accursed, and have none other remedy, but that he through his infinite goodness do recover us and bring us home again unto him. And that it may please him to reclaim us, having obtained pardon of our trespasses, we may become new creatures through the means of our Lord jesus Christ, seeing he hath expressly sent him of purpose to replenish us with all manner of spiritual good things. Therefore let not us hinder him to finish his work in us, nor shut the gate against his grace: but rather set it open with all lowliness and fear. That it may please him to bestow this grace not only upon us, but also upon all people and nations of the earth, etc.   

On Tuesday the seven. of April, 1556. The CLXV. Sermon which is the second upon the nine and twentieth Chapter.  
5 And I lead you for the space of forty years through the wilderness, and your garments waxed not old upon you, neither did thy shoes wear under thy feet.  
6 Also you have not eaten any bread, nor drunk either wine or beer: that you might know that I am the Lord your God.  
7 And so you came into this place: And Sehon the King of Hesebon, and Og the King of Basan came forth against us to battle, and we vanquished them.  
8 And we have taken their land, and given it in possession to the Rubenites and Gadites, and to half the Tribe of Manasses.  
PRoceeding with the matter that was begun yesterday. Moses doth here declare unto the people, that they were too dull-headed in that they considered not the goodness of God, which they had seen, and enjoyed by the space of forty years. If God should nourish a man but the space of a three or four days, without one morsel of bread; it would seem to be above the ordinary course of nature. But behold, here was an infinite multitude of people nourished with a kind of meat that had not been common. God made it to rain down Manna from heaven, and the people were fed with it; for they had always so much as was needful, and this miracle was so visible, that it could not be called in doubt. Yet notwithstanding, the people continued still hard hearted, howbeit, not for want of knowing that they received that food from God. If the jews had been asked that question, there was none of them which would not have answered thereunto saying, 
Exod. 16.15 & 17.6.  Since the time that we came into the wilderness, God hath had pity of us, and sustained us; we should have died through miseries and hunger, had he not caused Manna to rain down from heaven. 
Num. 20.11.  Also he caused water to issue out of the Rock, that we might have whereof to drink. Every one would in deed have confessed this. But yet notwithstanding they ceased not to murmur against Moses and Aaron, neither ceased they to have longings after their own lusts, saying that the Manna was nothing toothsome, 
Numb. 11.6.  and therefore they could not like of it. Then fell they to fornication, and sedition, and gave over themselves to idolatry and much filthiness. 
Numb. 25.1.  Thus doth it appear that this people forgot GOD. The matter therefore consisteth not altogether in the having of some sleight knowledge; but it must be applied to the right use, that is to say, that GOD be honoured among us, that we do him homage for the benefits that he bestoweth on us, and thereby begin to put our trust in him, and to have recourse unto him. Let us mark then, that whereas Moses in this place reproveth the jews▪ for not knowing the favour which GOD had done unto them when be fed them with Manna in the wilderness: he meaneth not that they had given forth in speech, that the Manna came not to them through the goodness of God: but that they still continued dull-headed, whatsoever they did confess; for that they despised their God, and turned away from his word, and shut their eyes, even knowing the things as altogether apparent.  
But as it was touched yesterday, albeit that Moses do here speak to the jews; yet doth it also concern us. So then we be condemned here before God, if we profit not our selves by all the benefits which we receive at his hand, as we may thereby be induced and provoked to honour and serve him, and to resort for refuge to his goodness, in such wise as we ●ander not in our vain and frail hopes, ne stay upon this present world, ne presume any thing upon the creatures. Now therefore let every of us look into himself; how do we make the gifts of GOD available, by yielding ourselves pliable to serve him? Nay it seemeth rather that when he hath made us fat, we take occasion thereby to kick against him: as it is said hereafter in the song of Moses. 
Deut. 32.15.  In the mean while it appeareth that we understand nothing that may avail us, to lead us in the right way. For whence cometh so much covetousness wherewith men be carried away, so that some are unsavable in their greediness, some do burn in their ambition to attain to credit, some like brute beasts do seek to fill their belly, and other some are carried headlong to filthiness and fornication? Thus are we all like sheep strayed from GOD. And whereof cometh this, but that we never taste of his goodness, neither do we understand it a whit, where as notwithstanding, all our wits should be applied thereto? When the world carrieth us thus away, we make it manifest that we have smally profited by receiving the benefits which God with his own hand hath bestowed upon us. Forasmuch therefore as this people was at that time blamed by Moses for the unthankfulness which you see here: let us in these days cast down our eyes and confess, that although God hath mightily wrought toward us, yet do we continue as doted, and all our senses be as it were, dazzled by Satan: Insomuch that our eyes are blind, & our ears deaf, and we have no understanding nor reason. If a man reply, alleging that God hath not done any such miracle amongst us as he did amongst the jews when he nourished them with Manna from heaven, let us mark well that which is said by our Lord jesus Christ in the sixth chapter of john: 
john. 6. ●●  for the jews at that time did take occasion to despise the doctrine of the Gospel, for that our Lord jesus seemed not comparable to Moses▪ because he also had not led the people through the wilderness. But it is declared there, that he hath brought us a meat much more precious, and of more estimation than the Manna: and that it is no excuse for us, to say he made no Manna to fall down from heaven. And why so? For the son of GOD is content not only to feed our bodies, but bringeth us also the spiritual food to nourish our souls: which is not such a kind of meat as Moses did give. For although the Prophet, 
Psal. 78.25.  (to magnify the grace of God) doth say that it was the bread of Angels, wherewith the people of old time were fed: yet is it nothing comparable to this food which we have at this day. For what else is our life than the son of GOD whose will it is that we should be fed with his own substance? Seeing then that we live in our Lord jesus Christ, and that he is given unto us. so as at this day we are become fellows with Angels, and be partakers of his body, and be made his members: there is no excuse for us if we do not acknowledge so excellent and inestimable a benefit, to be altogether inflamed with the love of our GOD, to be brought to his fear, and to trust steadfastly in him. And therefore let us mark well the comparison that is made here betwixt the meat wherewith the fathers were fed in the wilderness, and the food that is given us at this day by our Lord jesus Christ.  
Having spoken thus of the Manna, Moses addeth: That the people did neither eat bread, nor drink wine, or any other liquor that could make them drunken. That is to say, any mingled drink, whereof much is made in the East countries, for there they have excellent fruits, insomuch that they make drink of Dates and of such like things and all the compounded drinks which they make, they call by one common name, Sicera. Now Moses saith that there was no such kind of drink used among the people: but that the water which issued out of the Rock flowed out every where▪ and accompanied them by the way, in such sort that they were compassed about with the marvelous goodness of God, by reason whereof they were driven of necessity to acknowledge that he had stretched forth his hand, as if he should have put the meat into their mouths. That was the meaning of Moses. And this served to make them to have the better understanding of the gross brutishness which was in them, in that they gave not God his due glory. In deed when the earth bringeth forth corn for our food, the same aught to suffice to make us to perceive that God showeth himself a father to us. But because we be accustomed to it, our hearts are hardened by it, and we see that men be not provoked to yield thanks unto God, when things follow all after one common rate. For this cause ought this circumstance to be well weighed, according to this saying of Moses which we have seen heretofore. When thou art come into the land: 
〈…〉. 17.  albeit that thou shalt there eat bread; yet when thou hast tilled the earth, and that it hath yielded thee her increase; remember that thou wast nourished with Manna, and say not; It is mine own skill or mine own hand that hath gotten me this food. Look thou bear still in mind that thy God nourished thee after a strange manner for the space of forty years, to the end it should remain with thee for a perpetual remembrance, and that thou shouldest acknowledge it thus: The same God that fed me in the wilderness, is he that hath given me this land, and which maketh it to yield fruit, that I may be nourished thereby. Let us mark well therefore how it is not without cause, that Moses sayeth: Thou hast ea●en no bread, nor drunk wine nor other drink, and yet wast thou fed. Now a man would think at the first sight, that it were impossible for a man to live without ordinary food, because we would always tie the grace and power of GOD to these natural means, wherewith he is served. It seemeth to us that God cannot work, but according to our understanding, and experience. But on the contrary side it is said here, that the people having not a morsel of bread to eat, did not sail for all that to live in wilderness. And why? For God hath means incomprehensible whereby to sustain his creatures, as he showed manifestly at that tyme. In so much that if need required, God would rather turn the stones into bread, than forsake his people. Also he could as well feed them with milk as with bread. To be short, let us mark, that the power which proceedeth from the Spirit of GOD is the only thing that maintaineth and preserveth us in our state: 
〈◊〉 104.30  as it is said in the hundred and fourth Psalm. Is not bread a dead or insensible thing? How then could we receive life thereby, but that it is God's pleasure? Thus doth Moses here put the people in mind of the miracle of the Manna, in such sort as he had reported it afore. For if the people had incontinently found Manna in the wilderness, they would have thought that the place had brought it forth: but they pined a while, and murmured against God. Then came the Manna, a very uncouth and strange thing. Whereby the people were convinced, that God had regard of their necessity. And when the Manna was fallen, every man gathered his quantity, and they distributed it all among them, so as nothing remained, neither wanted there a grain of the wont measure. Whereby it appeareth, that the feeding of seven hundred thousand persons with the Manna, yea and that in such certain & foreappoynted measure as if a man should say, every man shall have as much as he needeth, came not of haphazard. On the other side, there fell none upon the Sabbath day, but on the day before fell double quantity. We see therefore that God distributed his Manna, like as when a man's children come about their father for their food, and he giveth every of them his pittance in due measure and proportion. Again, if they keep the Manna beyond the Saboth day, it rotted: so as they could not keep it longer than was appointed by God, to receive thereof any sustenance and nourishment. We see then that God uttered his power so many ways, as the people ought not to have doubted, but that they were fed by miracle, and beyond the common course of nature. That is the thing which Moses declareth here, in saying, Thou didst not eat any bread.  
But let us consider well the reason which he addeth here, That thou mightest know that I am the Lord thy God. Here the people be reproved not only of overshameful lewdness and stubbornness, but also of utter unthankfulness. If God utter his heavenly power, so as it show itself apparent unto us; we be touched and moved with fear, to yield him reverence: but yet by the way we may allege that he maketh us afraid, and that we be astonished at his glory, which is the cause why we are not able to yield him the honour that he deserveth: but when God joineth both in one, that is to say, when on the one side he maketh us to understand his infinite and inestimable power, and on the other side draweth us unto him gently & with fatherly goodness, thereby showing and witnessing the love that he beareth unto us: then is there no more excuse, we be double condemned. For (as I said afore) the glory of God, aught to make us to stoop, and to yield ourselves pliable unto him; and his goodness ought to allure us unto him. So that unless we be too much blockish, we must needs be thoroughly moved to love our God. Now then if there be neither love nor fear in us after that God hath ministered all means & occasions of them both unto us, is it not an utter condemning of us? That is the thing which Moses meant, saying, It is a wonder that you do not otherwise know your God; that is to say, That I am the Lord who have showed myself to be your father & redeemer, in that I have taken you into my keeping and protection, and have not failed you in any thing.  
Now this that is here spoken of Manna, we must apply to all the benefits of God's hand. What then is the thing which he intendeth in showing himself thus bountiful towards us? On the one side he would that we should acknowledge him to be our only God, and that he hath in himself the fullness of all good things, and that he is our father, and that we should not gad here and there as men commonly do, who swerving aside and fleeting too and fro, do daily forge to themselves new gods. They will easily confess that there is one sovereign GOD; but yet for all that, they cannot find in their hearts to rest wholly upon him, they hang always in doubt and wavering, with what is this God? What manner of one is he? Ye see here how the intent of our God is to withdraw us from all outleaping imaginations, and to plant in us a welgrounded and settled determination, that we might say, O Lord, thou art he which made both heaven and earth; thou hast all things in thy power, and under thy dominion; it is to thee that all honour is due; unto thee belongeth all power. Thus much for that point.  
Now must we proceed to the second; which is, that we so acknowledge him to be our father that, we assure ourselves of his love, and that he hath care of our salvation. For if we be at no further point, than to acknowledge him to be God; it doth but leave us always in fear: and in very deed the majesty of God doth of itself terrify us: insomuch that when as we should draw near unto him, we devise to flee away, until the time that he doth assure us of his fatherly goodness. The chief point therefore is, that having attributed all power and strength unto him, we understand also that he hath chosen and admitted us for his people, and that he will so hold us in his custody as we may be able to say, that our life is altogether blessed, for so much as he hath separated us from the rest of the world, and given us privilege to call upon him, and to have our recourse unto him, and to trust assuredly that he will never forget us, but that he will furnish us with all things that be requisite not only for this earthly life, but also for our everlasting salvation. That then is the true knowledge of God; and if we proceed not to that point, then are we deaf, blind, and senseless. Let us evermore conclude, that until we have learned to honour our God; to submit ourselves wholly unto him; to do homage to his majesty; and to repose all our contentment and rest in his gracious goodness and fatherly love; so as we stay ourselves altogether thereupon, assuring ourselves that our salvation is sure in him: if we be not at that point, it is a token that we know nothing, and that we be still miserable beasts. We may well say this and that; but to what end? All is but confusion. That is the thing which we have to remember concerning this Text.  
Now, that this doctrine might be of the more authority, Moses speaketh in the name of GOD, howbeit that it is he himself that speaketh; wherein there seemeth some contrariety and looseness of matter. For he sayeth, I have lead you through the Wilderness, we have discomfited Sehon king of Hesebon, and Og king of Bazan. Thus doth Moses follow this sentence, as it were by a thread, and sayeth: I have nourished you in the wilderness, and yet it was GOD that did it. Meant he to usurp the honour that pertained to GOD alone when he sayeth, We did discomfit those kings? Surely the matter is all one in that Moses speaketh in his own person, and in the mean while bringeth in GOD speaking also: this doth rather give us a profitable admonition, to wit, that although GOD speak to us by the mouths of mortal men, whom he ordaineth for that purpose; yet must not we therefore diminish the authority of his word. Let us therefore honour God, and yield obedience to his word, when it is declared unto us by men, as if we saw him present among us. That is the thing which Moses meant. In very deed, he did acknowledge himself to be a frail man, and he exempted not himself from the rest of Adam's children, he was a member of the Church. But yet for all that, forasmuch as he was ordained to be a minister of GOD, and was to carry the word in his name: he meant to authorize the word, to the end that it should not be lightly regarded, not despised, under pretence that he which speaketh it is a creature. The thing then in effect, which we have to bear in mind touching this place, is that when we read the things that were written by Moses, and by the Prophets, and Apostles, thereby we understand that GOD did raise up men to be as instruments and working tools of his holy Spirit: and yet notwithstanding that he will not have our faith turned away from him under that pretence, but rather that we should take hold of his power and majesty by his word, and to yield due obedience thereunto. Thus should we practise this place.  
Now after this, Moses addeth; That their garments and apparel were not worn with oldness, nor their shoes appaired for the space of forty years. This serveth to aggravate the people's unthankfulness, to the end they should acknowledge themselves the more guilty, for not having acknowledged the goodness of GOD which had appeared so many ways. Let us then consider well, that the more GOD doth multiply his benefits towards us, and the greater diversity that there is of them, he using it as a mean to instruct us after many fashions: so much the greater and more heinous is the offence, if we profit not thereby.  
True it is, that notwithstanding, although God give us a taste of his goodness and power, but in some one only thing, yet is that enough to condemn us, if we be not edified thereby. But when GOD multiplieth his goodness by uttering his power to our eyes, to our ears, to our hands, and to our feet, so as the fault is only in the hardness of our hearts, that we be not exercised in his benefits; it maketh our sin so much the greater. Wherefore let us bear well in mind the meaning of Moses, that we may the better do our endeavour to consider how many ways God hath made us beholding unto him, and how great the diversity of his gracious doings is towards us, as in deed the number of them is infinite. Let this (I say) the more enforce us to sharpen our wits, that we be not dull-headed. Whilst God showeth himself to be near us, let us not go far from him, under colour that we be turned away already: but let us gather our wits to us, and consider well how he worketh towards us. And notwithstanding that our garments at this day be not preserved after that miraculous manner; yet let us not omit to confess always that we be clothed through the free favour of GOD, and that if he did not furnish us with will and all other things that serve to cover us withal, there would be such a want, as we should die of penury and wretchedness, and there would be no mean to help it. Let us acknowledge this (I say) and let us profit ourselves better thereby, than we are wont to do.  
Now Moses addeth more over, that when the people came into the land which was promised them, than Og king of Bazan, and Sehon king of Hesebon came forth and gave them battle, and were discomfited by the people. Moses doth here again lay forth the goodness of God, such as he had showed it to that people. Yet therewithal he reproveth them still for their lewdness, and unthankfulness. This meeting of them came to pass contrary to the expectation of the people: for they did not look that Og and Sehon should have showed themselves enemies: but rather that they would have suffered the people to pass. These than were new enemies that prepared themselves on the sudden; whereat the people became abashed. And in very deed they had deserved to be quite destroyed: for there was too shameful distrust to be seen in them. When word was brought them that it behoved them to go to battle; behold they were discomfited before they came at their enemies; & they considered not the power of this promise, namely, I will fight for you, 
〈◊〉. 23.20 〈◊〉. 14.9  you shall stand still, and win the victory by my power. Although that God had offered to be their captain and guide in the war, and had given them so good proof aforehand, as they ought not to have doubted at all: yet were they in such perplexity, that all was forlorn and past hope of recovery with them.  
Now we know that if men win one battle, their hearts be commonly puffed up, and they take better courage to go forward: and that contrariwise, if they be repulsed, than their hearts quail. To the end therefore that the jews should not be at that point, it behoved God to provide a remedy for it, and in deed so did he of his inestimable goodness. Insomuch that Moses now upbraiding them with it, sayeth, That over and beside that God had fed them forty years in the wilderness, without bread or wine; he had also fought against their enemies; and it was the handy work of God, that they had vanquished the two kings, which came forth against them, and had conquered their countries, and settled there the two tribes of Reuben and Gad and the half Tribe of Manasses. By means whereof one quarter of their people or thereabouts were provided of a sufficient portion to dwell upon. Sith it is so, ought they not to have been wakened, though they had been asleep afore? Ought not this victory to have given them both courage and skill how to honour their God, who had so showed himself towards them, and to have caused them to put their trust in him, seeing his grace had been so visible? But seeing they continue still in their stubbornness, doth it not appear that they be utterly past hope of recovery? Therefore as now we see the meaning of Moses. And heereuppon let us learn, that we must acknowledge the goodness of God, not only in that he doth preserve and nourish us; but also in that he doth set himself against our enemies, and suffereth us not to be made a prey. When we be in this wise defended by God; and that he is our buckler and our fortress; we ought to magnify his mighty power in that behalf, and to acknowledge him to be our God and father, and to yield him the praise that is due unto him.  
True it is that we have no such victories as Moses speaketh of: howbeit, if we did well consider the hatred that a great many bear toward us, and how eager they be to devour us and swallow us up: we could not but confess that they be bridled by some secret working of GOD, seeing we be preserved all this while, even without the power of man, and without any vanquishing of them with our own hands. This is a marvelous goodness; which it would behove us to perceive, and which we do very slenderly acknowledge. Now there are also ghostly enemies, against whom we be defended. For what should become of us, if GOD should not fight against Satan, and against all the powers of hell? There needeth no great fight against us; (as we see too much by experience) any one temptation be it never so light, maketh us by and by to slip away. And what would then become of us when we be assailed on all sides, and when the devil enforceth himself to the uttermost to entrap us? If GOD did not help us then, what would become of us? Now then, let us have our wits better wakened than we have had them heretofore, that we may perfectly perceive how many ways GOD showeth himself to be our protector, and that it be not cast in our teeth, that we be deaf and blind, and utterly bereft of discretion and reason.  
Now in the end Moses addeth; Therefore keep the words of this covenant, to do them, that thou mayst prosper: and that in all things which thou dost, all may go well with thee. Here we perceive, first that which was more largely spoken of yesterday: to wit, that whereas Moses had declared unto the people, that God had not given them eyes, nor ears, nor reason: his so doing was not to make them careless, or to rock them asleep, or to diminish the fault whereof they were guilty, but rather to drive them to seek remedy where it was to be found. After that manner therefore must we expound the doctrine that is contained in the holy scripture touching the favour which God showeth us, in that he vouchsafeth to enlighten us, & to reform our hearts to the obeying of him, that he may draw us unto him. True it is that many scorners will profit but little by this doctrine, and that they will rather take occasion by it to blaspheme God, and to say: Very well, if I cannot do aught that is available, let God blame himself. For seeing that he hath not given me the grace to do better, what shall I do? If I enforce myself to no purpose: to whom should the fault be imputed? There be very many dogs, that do thus bark against God. There be others that fall fast a sleep in their rechelessenesse, saying: Seeing it is so, I will keep on my course still. If God lift to amend me, let him do it: I can do nothing, it is but labour lost for me to go about it. Thus do the wicked falsely abuse the doctrine of God.  
Moreover there be some that have their ears so ticklish, that they cannot abide that we should sincerely and plainly preach that thing which is manifestly declared in the Scriptures; to wit, that it is the peculiar office of God, to enlighten us, to give us eyes and reason, and to draw us unto him: and that otherwise we be so untoward, that we cannot apply our ears, or eyes to any thing else than to evil, but are holden in the bondage of Satan, so as we be not able to stir one finger, 
Ephes. 2.1. 2. Cor. 3.5.  nor to have one good thought▪ unless it be given us from above. When we speak thus, there be some that are over dainty, which would fayne that this doctrine were buried. And wherefore is it, that they profit so little thereby, and that they do thus kick against the Spirit of God? Is it not wisdom enough for us to declare that which we must understand by the holy Scripture? We hear what speech God useth; namely, that in man there is no goodness, nor understanding of the truth; that he is so corrupted through sin, that all the light which we suppose ourselves to have is but mere ignorance: that our lusts be rebellious against God, that we be so dull, as we understand not what is profitable for our salvation; but do draw clean backward. Let us speak simply on that manner, seeing that God doth so teach us. But yet let us understand, to what end this doctrine must be referred. It is not to the end that men should pass their bounds, or not consider what they are; & that they should be past shame & mock God, as though they were not guilty of evil: but rather that knowing themselves to be men, (that is to say wretched creatures, unprofitable to any good, and that this serveth not to make them careless so as every man might say, I can do nothing, let God work if he will) they should flee to him for refuge, knowing that it is his proper office, to remedy our sins, and defaults. And therefore Saint Paul sayeth, 
Phil. 2.12.  Let us follow our salvation, even with fear and carefuluesse. And why? Because God giveth the will, and the power to perform according to his own free goodness. Lo how Saint Paul sayeth, that it belongeth to GOD to reform our hearts, that we may will well: for of ourselves we are not able to attain thereunto, but are altogether given to evil, until GOD do prepare us. Have we once a good will? That is not all, for GOD must also give us the power to do it. His doing thereof then is, not for that he is bound thereunto, not for that we on our part be ready thereto, or have any disposition or desert in us: but of his own free goodness. Thereupon Saint Paul sayeth, O is it meet that every man should take his ease, and be careless? Nay, clean contrariwise he exhorteth us to perform our salvation with fear and carefulness. And seeing that we can do nothing, but it belongeth to God to give us the good that we want: let the same teach us to stoop, and to call upon our GOD, and to seek all our welfare in him. For otherwise, in what case were we? We should be quickly surprised of Satan. That then is the thing which Moses meaneth in that he addeth for a conclusion, Keep this commandment. And whence then proceedeth this conclusion? Even of this, that God had not yet given them eyes and ears, and that he had not given them an heart to understand. Moses maketh an argument thereupon, and telleth the people that they must bethink themselves to return unto God, and to give over themselves unto him; and then should they be well assured that God would so work, that as many as sought him in lowliness, should be governed by his holy Spirit.  
Moreover, let us mark well, that where it is said, Thou shalt keep the words of this covenant for to do them: Gods so saying unto us is not to the intent we should but only be talkers of the things which we have learned in his school, but also that we should endeavour to practise the doctrine which we have heard. Therefore, let not our resorting to hear the word be to learn only to talk thereof: but let us also understand, that it must reform our life, so as we may show by our deeds that we have not lost our time, and that the labour also which is taken for to teach us, hath not been bestowed in waste. After that manner ought we to keep the words of this covenant. And he sayeth moreover, All the words, to the intent we should put the more endeavour thereunto. For we take some word at a glance, and think that to be sufficient. But God will have us to give so attentive ear, as nothing may escape us; and in very deed there is nothing superfluous in his doctrine. Is it meet then that when God doth teach us, we should have our ears otherwise occupied, or wandering hither and thither? The thing which we have to remember (as hath been declared more at large already) is not that God would have us to learn but some little piece, and to be able to talk of it, and so to let it slip away again: but that we should in all points and in all respects be well advised to yield him obedience. True it is, that this shall never be done perfectly, so long as we be in this world. He doth no more but show us the end whereunto it behoveth us to tend. Let us enforce ourselves thereunto as much as is possible for us; and if God do supply our infirmities, we be so much the more bound unto him, for that he beareth with us. But yet howsoever the case stand, let us not flatter ourselves, nor fall asleep, under colour that we be weak yea and utterly unprofitable; but rather let that provoke us to go farther, specially seeing we know, that GOD hath not ●et down one piece of his law for one man, and another for another, but will have us all to be all of one faith.  
As touching this word where it is said, That thou mayst prosper, or else that thou mayst go ●right in all that thou dost. For this phrase of speech signifieth two things, as is to be seen through all other texts of the Scripture. For sometime it signifieth to walk wisely, or to behave a man's self discreetly; and some times it signifieth to prosper: and both these may be very well agreeing to that which Moses treateth of in this place. For it was first of all declared here above, that when men will needs be wise in their own conceits, and forge unto themselves any new rules to live by, than they be blind wretches, and do nothing but wander from the right way. In deed there is a show of reason when men give themselves over to their own brain, and say, I find it good. They may well please themselves, and also pretend some proof of the pelting trash which they have invented; according as Saint Paul sayeth, that the traditions of men have in them a kind of wisdom, 
〈◊〉. 23.  yea, and a kind of gloriousness, which is counted wisdom in the opinion of the world; and yet every whit of it is but mere deceit. For whatsoever is counted high and excellent in the sight of men, 
Luke 16.15.  is abomination in heaven, as it is said in Luke: and so also hath jesus Christ the sovereign judge pronounced sentence thereof. Seeing then that the case standeth so: let us consider that we cannot walk wisely, nor our life be well ordered, unless it be wholly and thoroughly conformable to the will of our God, so as we gad not in and out at all adventure, nor imagine that we may do what we list, but only give ear to that which God sayeth, and hold us to the same, without swerving either to the right hand or to the left. This I say is our wisdom and our reason: namely, that we yield ourselves teachable unto God, and attempt not any thing of our own motion and rashness: but hold ourselves contented to obey God ordinance. And thereof also cometh all manner of prosperity. For although men bear themselves in hand, that they gain much by following their own imaginations and devices; and that God also do often times permit them to have advancement and furtherance for a ●●●e, o● purpose to blind them: yet doth it fall out, that our end is evermore accursed, when we follow our own devices, and give the reins of liberty to our lusts.  
God (as I have said afore) doth in deed suffer the backeslyders to have success in their doings; but surely they see not how it is the just vengeance of God, and that Satan doth carry them away, because they flatter themselves, whereupon when they have all things at will, they despise GOD and become unrefourmable. I confess it cometh so to pass: but woe to them which for a time have any such prosperity: for their 〈◊〉 must needs be turned to weeping and gnashing of teeth, as it is in like wise accursed before God. 
Luk. 6.28.  Will we then have a true and a continual happiness, and that God bless all our labours and all that we go about? Let us then continue in that which is spoken in this place, namely to submit ourselves wholly unto God ● and to attempt nothing but that which he giveth us leave to do. For when the world deemeth us most miserable, and our case seems to go altogether backward, and that GOD trieth our patience many ways, so as we be at the point to creep out of the way into holes: then doth God make it manifest that there is none other happiness but to stick unto him, and to yield obedience unto his word. This is the thing that Moses meant, according to that which we saw here before, namely, that our Lord promised his blessing to the people, 
Deut. 28.1.  if they hold themselves under the yoke that he had laid upon their neck. Let us therefore mark it well, that Satan must needs scatter us, as often as we think to be of ability of ourselves. For when we shake off our God, and provoke his wrath; then must he make it apparent unto us, that all happiness lieth only in him; and then when we be gone away from him, there remaineth nothing but all manner of misery; and although he show it us not at the first dash, yet shall it appear in the end. Let us therefore give place to our faith, that we may always stick fast to that which is declared here.  
Now let us fall down before the majesty of our good God, with acknowledgement of our sins, beseeching him to vouchsafe to touch us more and more to the quick; that being beaten down with true repentance, we may wholly repair unto him, seeking to be governed by his holy spirit: and that he so reform us as we may no more live after our wicked affections, but that all manner gainstryving may be quite displaced in us: and that therewithal he make us to feel the power of his grace, so as we may stay us altogether upon the same, and not cease to call upon him, as upon our father & saviour, in the name of our Lord jesus Christ, albeit that we be unworthy, because there are so many things in us, to make us as strangers unto him. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

On Wednesday the viii. of April, 1556. The CLXVI. Sermon which is the third upon the nine and twentieth Chapter.  
9 You shall therefore keep the words of this covenant & do them, that thou mayst prosper in all that thou hast to do.  
10 You be all standing at this day before the face of the Lord your God, your heads of your tribes, your Elders, your captains, and all the men of Israel:  
11 Also your children, your wives, and thy stranger which is in thy camp, even from the clyver of thy wood, to the drawer of thy water.  
12 That thou mightest enter into the covenant of the Lord thy God, & into his oath, the which the Lord thy God covenanteth with thee this day.  
13 That he may establish thee this day to be his people, and he to be thy God, according as he hath spoken unto thee, and as he hath sworn to thy father's Abraham, Isaac & jacob.  
14 I make not this covenant and this oath with you only:  
15 But also with him that is here present with us this day before the Lord our God: and in likewise with him that is not here with us this day.  
16 For you know that we dwelled in the land of Egypt, and that we have passed through the midst of the people that we have gone by.  
17 And you have seen their abominations & their images of wood & stone, of Silver & gold, which were amongst them.  
18 That there should not be among you either man or woman, household or Tribe that would this day turn away his heart from the Lord our God, to serve the gods of those people: and that there be not among you any root to bring forth gall and wormwood.  
WE have declared heretofore that Moses in this place did not handle a common doctrine: but that he recited the solemn covenant that was made the second time when the people were in the land of Moab. And that was, because that all they which were at mount Horeb, were dead in the wilderness. God therefore intending that the memory of that solemn covenant which he had made, should not be forgotten, commanded that the people should be bound again, & that the same should be made thoroughly known, so as their posterity might understand that they were a holy people, as we see that josua did at his death. 
jos. 24.25.  And then was the third ratification. For this cause it is said, That they be there in the presence of God. True it is, that as oft as the people came into the sanctuary to offer sacrifice, God showed them a token of his majesty, whereby they were assured that they sought him not in vain, forasmuch as his power was near at hand unto them. But Moses taketh this word in another sense, because there had been at that time as it were a solemn covenant, and a more familiar & certain setting forth of God's glory. In effect he signifieth, that it behoveth them to bring a certain uprightness and soundness of hart in entering into covenant with God to serve & honour him. It is no jesting matter (saith he,) you have not to deal with a mortal man: think not that this thing vanisheth into the air. For it is not some notary that is to take your promise, neither is it some worldly solemnity or ceremony wherewith you now deal: but it is God himself which receiveth the bond which you enter into, & for his part he is faithful, he will not disappoint them whom he reckoneth for his people. Therefore be well advised that you bring not with you any disloyalty or hypocrisy: but rather see that ye tremble before him which is here present to receive the protestation that you make unto him. Now we see what Moses meaneth. It remaineth that we apply this sentence to our own use. It is true that God doth not every day pass such covenant as that was. But yet so often as we be assembled in the name of our Lord jesus Christ, 
〈◊〉 ●8. 20.  he is in the midst of us, as he hath said: and when the gospel is preached unto us, it is as much a if he spoke to us in his own person: and it is our duty to be answerable again that we seek nothing but to be his, and to give over ourselves unto him. Therefore if there be any counterfeiting, let us not think to hide it; it must needs come to reckoning. For whosoever cometh not to him with right soundness, doth plainly mock the son of God. Wherefore let us consider well that we must not be double minded when we come to a sermon, lest jesus Christ blame us for falsifying our faith and promise, by our wicked a busing of his word and by turning of a thing of such holiness and majesty to a jest and scoff. For when he calleth us to be members of his body, and would have us to do him homage, it is an excellent benefit, and such a one as can not be sufficiently esteemed. And therefore so much the more diligent aught we to be subdue ourselves unto him. To be short, as often as we go to the Church, if we step but one step thitherward, whensoever the bell calleth us: it ought to come to our remembrance, that our Lord jesus Christ cometh thither himself to receive the obedience which we yield unto him, and that we come hither to make our musters before him, thereby to show that we be his people, yea and his very body. Now as it importeth an infinite rejoicing, when our Lord jesus is near unto us: so ought we also to tremble before his royal majesty, which was given him of God his father, and to resort thither with a true and right meaning heart, as I have told you afore. And Moses speaketh expressly both of men, women little children, governors, the Elders of the people all the chief of the people, and the handy craft men, even from them that clyved the wood to them that carried water. Also among them he comprehended the strangers, which were uncircumcised and dwelled amongst the people: and he sayeth that purposely to the intent that the great ones should not think themselves exempted from the common sort. For the greatest honour that kings and princes have, is to be of the body of the Church, if they consider it well. But certainly the pomps of the world do so blind them that they would be divided from the rest of men, and would have a world by themselves; so as they will not in any wife bow to submit themselves unto God. Nevertheless it is expressly showed here, that every high thing must stoop: and that when God uttereth himself, than even the highest aught to understand that they must show the way to others, and go afore to provoke them by their example. Thus much concerning that which Moses speaketh of Princes and Governors. And in likewise when joel exhorteth the people to bewail and lament their sins, 
joel. 1.13.  and to condemn themselves, he beginneth with them. Albeit that at the first sight it may seem to be an unseemly thing, and to import a certain shame that the great ones should come to acknowledge themselves offenders before GOD: yet because that oftentimes they be most faulty, the prophet sayeth; that they must begin the dance, and that the little ones must follow their trace, when they see that there is none exempted, no not even of them that be in any authority. Let us therefore understand, that Moses in this place observed great order, in saying that the heads, and Rulers, and the greatest of the people, were there to bind themselves unto GOD, that there might be no greatness in this world which should not stoop unto his majesty.  
And he addeth, the women and children, that the people might know, how there was no person which should not be comprehended in that covenant. And forasmuch as GOD did this favour to their little children to receive them into the number of his people, it was meet that they should be taught the Law of GOD as soon as they came to the age of understanding, to the intent they might know that they were that blessed offspring which GOD had adopted and chosen out of all the world. 
Deut. 6.2.  And heereuppon Moses exhorteth the men to have care of their families, and to consider that seeing all were dedicated unto GOD, all aught to be referred to that end, and it behoved men to yield him his due, and not to disappoint him of his right. To be short, husbands were taught by this word to take pains to guide their wives and children in such order, as GOD might be honoured in all the house, and that there might be one common agreement in the same. Yea, and he saith that the very strangers which were uncircumcised were to resort thither, notwithstanding that they had not the mark of salvation. And wherefore? Because God was to be honoured in the Land of Chanaan which he gave to his people for an heritage. Albeit then, that (to speak properly) these strangers were not of the body of the Church, yet behoved it them also to be bound. To what end? Because it was not meet that they should have leave or liberty to mock GOD, to vnhallow his Religion, and to pervert the order which he had appointed. That in effect was the meaning of Moses.  
Now must we apply the same to our own use. For we be never assembled or come together in the name of GOD, but we make protestation that we be of his flock. It is not enough that every man come thither for himself: but the great ones must understand that they are to show the way to their inferiors, and underlings. And they must consider that they be bound with a straighter bond because GOD hath set them on high to the intent they should be as Lamps to give light unto others. And therefore if they do not endeavour and enforce themselves to discharge their duties in that behalf, it is certain that they be double guilty. Again, every man ought to bethink him of his household and family. They that will have their wives quiet and obedient unto them, ought much rather to be diligent to cause them to serve GOD, and to take such pains so to rule their children, as God may be the chief father, husband, and master of the house. That is the thing whereof we be admonished here. And if we do not so, then look how often we come into the Church, so many witnessings have we to reprove and condemn us before God, because we do not appear in his presence with such humility as is requisite: but have wickedly broken covenant with him.  
And Moses speaketh expressly of strangers, to the intent we should understand that when God hath given liberty to a Country, and established the certain order of his service there, no abomination must be committed in that place, by the inhabitors thereof. For if they say, my servant holdeth not this religion: I grant it lieth not in us to convert him to God at the first day: yet notwithstanding, that it should be lawful for him to scorn GOD and his word, and to use superstitious wickedness, and to be disobedient to the common rule; that is too great and untolerable a disorder. And therefore it is showed us here in this Text, that if we covet to be served of them that have not yet the knowledge of GOD, we must keep them in awe, and not suffer the name of God to be blasphemed amongst us, what soever excuse be pretended. Thus much in effect have we to bear in mind concerning these words of Moses.  
Now he speaketh also of a covenant and an oath, and showeth that the same were mutually given and taken betwixt GOD and the jews. In deed this matter hath been partly handled heretofore. But yet we must remember, that when God maketh us to pass any solemn band with him; that first of all he bindeth himself unto us. And it is a thing that ought to mollify our hearts, though they were as hard as stones. What are we that our Lord should stoop so low, as to enter into covenant with us, promising to be our father and Saviour, and to be as it were a man that made a bargain of a gift? God in deed requireth every of us to consecrate himself unto him, and to forsake all manner of liberty, and to become his subjects, and to continue quiet under his governance; but ere he require this, he maketh a gift of himself unto us. That is a matter which ought to ravish us in such wise, as we should make no difficulty fully to dedicate ourselves to our GOD, seeing that he himself allureth us thereunto by his own example, and doth guide us thither. And we perceive the same yet further as often as the word of GOD is preached unto us: for that is the message of Reconciliation (as saint Paul sayeth) and God is come near unto us, 
2. Cor. 5. 1●.  to be our leader. jesus Christ sayeth that he was sent unto us, to have care of our salvation and to hold us in his keeping and protection, and also to dwell in us, that we might live in him. Seeing it is so, is it not a brutish blockishness, if we come not with pure and right meaning affection, to give over ourselves unto our GOD, who hath given us the blessing and privilege to become our heritage, showing thereby that he would be possessed of us? So then let us understand, that there is no excuse for us, if when we come to here the doctrine of the gospel, we run every of us astray after his own lusts and affections, and behave ourselves disorderly in our conversation, whereas in very deed we should consider, that when we come from a sermon, we bring such a mark as can not be blotted out; that is to wit, that before GOD and in the presence of his only son, we have professed to be a holy people unto him, and to be separated from all manner of defilementes of this world: and that although it be not so told us in express words, yet the order that GOD hath set in his church doth of itself import the same. Albeit therefore that those words be not uttered by mouth, yet doth GOD hold us fast tied to that bond: namely, that we should be his heritage, and that he should enjoy us quietly, as them whom he hath taken to himself to be of his household. If it be demanded, how it is possible that men should discharge themselves of such promise; it is easily answered: namely, that we promise not any thing to our GOD as presuming upon our own power, but receive the grace which he offereth unto us, and thereupon have boldness and liberty to promise that we will be his people. And why so? For when GOD calleth us unto him, it is not to the end that we should bring unto him that which we have of nature, for that is altogether evil: but because he receiveth us with this condition, that he will govern us by his holy Spirit, and hold us so in awe, as the rebelliousness of our flesh shall be allayed by his grace, and we so strengthened as we may be able to withstand all manner of temptations and encounters, and that he will so imprint his laws in our hearts, according to his own saying, as he will cause us to walk in his fear, by giving us the Spirit of holiness, 
〈…〉 33.  righteousness, and truth. Lo after what manner GOD calleth us unto him.  
Moreover he presently addeth a promise, that he will still bear with us in our weakness, and in our sins, so we travel still towards him. Insomuch that although there be many things amiss in us, and we come not to him with such a perfection as is requisite: yet will he handle us with fatherly gentleness, in such wise as our sins shall not be imputed unto us. When we have these two points, we may freely promise unto GOD that we will be his people. And why? Because we stay not upon our own free-will, neither presume we to have such perfection, as we enter into account with him, to say, we be not beholding unto him: but we presuppose that he is ever merciful unto us, to forgive us our sins, and that he will secure our infirmities and imperfections, holding us fast by his holy Spirit. Thus did the people of old time make their oath. And so, we see it is no point of rashness for us to vow unto GOD in promising to serve him, so we have an eye to that which he setteth down unto us on his part.  
Moreover we must remember, that GOD speaketh first and we do follow. If a man should begin and put forth himself to say, I promise my GOD to serve him in all pureness of life, it were too great an advancing of himself. And why? For (as I have already said) there is nothing in us but utter corruption. And although GOD have reform us, yet are we continually hindered from discharging us of our duty, so as we do not the tenth part thereof, I mean even them that have profited best, which are most holy, and as it were little Angels. Moreover when GOD hath once begun, and hath said unto us: No, I know you can do nothing, and that you be creatures destitute of all goodness, and that there is nothing in you but naughtiness and rebellion; howbeit forasmuch as I accept you to be of my flock, I promise to govern you with my Spirit. If we receive that promise with assured faith, and accept the offer which GOD maketh unto us, we may then say, Well Lord we come hither, not persuming any thing upon our own power, but beseeching thee to govern us: our only desire is that thou shouldest hold us as captives to make us to foresake our own lusts and affections, with all the frowardness and wickedness of our own nature. Now than we see that this oath is lawful, and that there is no rashness nor presumption in men.  
The second point also is in like wise worthy to be well marked; that is to wit, that we ought always to confess, that if GOD listed to examine us with extremity, notwithstanding that he have given us his grace, and strengthened us against Satan and all the temptations of the world, yet should we be always in his danger, yea even to our condemnation, were it not that he did bear with us. So then in making this promise, we do evermore remember that GOD will not enter into account with us, to judge us according to our deserts; but will use his infinite goodness toward us, and have pity on our infirmities. Thus much as concerning the oath. In the Popedom, when Monks, Nuns, and Priests make their vows, they swear to abstain from marriage, wherein they make open war against GOD, and defy him. And why? Because they take that upon them which is not granted them. They suppose that they shall be able to forbear the remedy of marriage, and yet they can not tell whether GOD hath called them thereunto, or no: they have not one word of promise; God hath never required such things of them. Therefore is it a devilish arrogancy, and we see how GOD hath punished it. But it is a far other matter when we make no promise unto GOD, but of that which he commandeth, and which he alloweth by his word. Again, we go not about it with opinion to bring it to pass by our own power and ability; but because he hath told us that he will help our infirmities: forsomuch as we be evermore grounded upon his free goodness, whereof we may assure ourselves in our Lord jesus Christ. Thus must we make our solemn oath before GOD. As in deed we be already bound unto him in Baptism, upon such condition as he maketh us his promise, and we for our part must make good the same when we come to the age of knowledge. Thus ye see how our Lord continueth firm and constant to govern us as his people, and to hold us in his keeping to the end: and also that we in like case shall behave ourselves quietly towards him, so as he may wholly enjoy us. That is the thing in effect which we have to bear in mind concerning this text of Moses.  
Now he joineth therewithal, that the people must enter into this covenant, that they may be adopted as the people of GOD. This word Enter betokeneth that all men be of one condition, and that insomuch as they be the children of Adam, they are all strangers from GOD, and confusedly mingled together: and that God drawing his Church to him, shouleth it out in such sort, that it is as it were a new world. True it is that we must dwell here beneath amongst the unbelievers: but yet nevertheless if we be the children of God, after we be once joined unto him, we must withdraw ourselves from such as he forsaketh, and who also turn their backs upon him. The thing then which Moses meant chief by this word Enter, is that we must be well advised that we rest not upon our first nature, if we intend to be taken for God's children: but that we must resort unto him, not on our feet and legs, but with the heart carried out of the impediments of this world, in such wise as we fail not to dwell in the kingdom of heaven, as fellows with the Angels and with all the saints, notwithstanding that we dwell in the midst of this world. Mark that for one point.  
Now heerewithall, Moses doth give the people to understand, that this covenant must be received with fervent affection, seeing that GOD did it not, but for the welfare of them that were there assembled. He sayeth that the only intent of GOD was, that Abraham's children should be his people, and that he would hold them for his Church. Is there any thing more to be desired than that? It is said in the three and thirtieth Psalm, Blessed is the people whose GOD is the everlasting God. That is all our felicity and all our joy. The only thing wherein we may glory, is that God showeth himself to be our protector, and that he receiveth us under the covering of his wings. Now if he offer himself thereunto, and do freely allure us unto him, requiring nothing but that we should be his household folk: ought we not to be inflamed with so vehement desire, that we should forget the world, and that nothing should hinder us from coming unto him? Yes truly. The thing then which we have to remember concerning this Text, is that we be double guilty, when we will not be provoked to submit ourselves to our GOD, seeing he seeketh neither profit nor advantage to himself, nor we are able to yield him any; but he would that we should be his people for our own welfare, and he hath no respect but to his own goodness and infinite mercy, by reason whereof, seeing us to be cursed and forlorn, he accepteth us to the inheritance of Salvation. Seeing then that our Lord useth such loving kindness towards us, and poureth forth the treasures of his goodness upon us: be not we too lewd, if we come not to him with all our hearts?  
Moses addeth moreover, that GOD doth this, for none other respect, but because he had so promised afore, And that he had erst sworn it to the holy patriarchs, Abraham, Isaac, and jacob. Hear in effect Moses meant to take away and to abolish all manner of imaginations, which the jews might conceive of their own deserts and worthiness: for men are commonly given to bear themselves in hand that GOD is much beholding to them; and that they have the forehand of him, and that they were already disposed, and that he findeth in their persons some thing to like of, or to love them for. Forsomuch therefore as men are wont to deceive themselves after that manner, by supposing that GOD hath found them better than others when he chose them: here Moses cutteth off all temptations of Satan, and showeth that GOD did not choose the jews, for that they had more virtue and nobleness or worthiness in them, than all the rest of the world: but that his choosing of them was altogether grounded upon his own free goodness, because he had so promised. And the same is common unto us all. And therefore let us learn, that if GOD do nowadays come nearer unto us than to a great many of other nations; it is not because we be more worthy, or more able to receive it than they be, which are destitute of his grace: but because it is his good pleasure so to do. Now therefore, let us learn to put away all manner of pride and presumption. When we see that the Gospel is preached unto us at this day, and that we have some order in the Church: it is an inestimable benefit. But wherefore is it given unto us? It is not because we have obtained it by our own travail, nor because we have prevented the grace of GOD through our serviceableness; but for that it was his will to show himself kind hearted toward us after this manner. Thus much have we yet to bear in mind concerning this text.  
Now finally Moses addeth. Remember yourselves (sayeth he) for you have seen the abominations of Egypt, and also the Idolatry that is among all the heathen through whom you have gone: therefore be not deceived, neither let there be either man or woman, household or Tribe among you, that will turn away or slide back, and forsake the everlasting your GOD, to give over himself unto Idols. Hear Moses, to confirm the people in the obedience of faith, and to hold them under the yoke of good doctrine, doth use an argument which at the first sight might seem strange: for we be easily thrust out of the right way, when we see the world corrupted and overthwart. Albeit that we have some good motion, and be disposed to serve GOD: yet notwithstanding, as soon as any stumblingblocks comes in our way, by and by it maketh us to turn head, as we see examples thereof every day: insomuch that the man which is well instructed, and brought to a good point, runneth after the mockers of GOD, as soon as he seethe them. Another which hath tasted of the truth of the gospel, beholdeth some foolish toy, and some hypocrite seduceth him so as he is changed. Such lightness and unsteadfastness do we see in many folk: and yet doth Moses take the same as a confirmation to make folk the better resolved to serve GOD: as if he should say, My friends, you have the law which is certain and infallible unto you, for it is the truth of GOD which can not lie. Seeing that GOD hath revealed himself unto you, it is reason good that you should observe your faith and loyalty toward him. But if you say, Why so? Other people deal not after this manner; we see many fashions through the world, every nation hath his God by himself; every man hath a religion after his own fantasy. Well might you be astonished at these things (sayeth Moses) and well might you be offended at it, if it were new unto you. But you have seen the abominations of the Egyptians, you have seen how foolishly the heathen do worship their Idols; and therefore if you be now moved and offended through the same, what excuse is there? For God's meaning was to arm you and to furnish you afore hand against these temptations, to the end you should not be in danger to slide back. We have a good and a profitable lesson to gather out of this text, to wit, that the more we know superstition and Idolatry, so much the more must we eschew the same. And even so it is of all other things that are repugnant to the will of GOD, namely, that we may be seduced by them by the sudden beholding of them, for want of knowing them aforehand: for we have not the discretion to keep ourselves from them; but are surprised for want of foresight, by reason whereof we perish, and Satan doth forthwith trap us in his gins and snares. Let us therefore mark, that when we once know the corruptions that be contrary to the service of GOD, and to the doctrine that is contained in his word, we must take so much the surer hold, that we be not any whit moved, but go on forward steadfastly, following the way whereunto GOD hath called us. As for example; If we have once known the wretchedness that is among the Papists, wherein we ourselves also have been plunged in time past, or if we have seen the mockeries of GOD, which are there used, and the blasphemies, and all the rest of the trash which the Papists call the service of GOD: we can not but perceive that they be the very inventions of the devil, to turn us away from the obedience of our GOD, to darken his majesty, to cause him to be mocked, and to blind the wretched world. We have been sufficiently warned thereof, yea and we have had the experience thereof. Now if any of us do hence forth turn away, and yield himself again to such abominations, is he not somuch the more unfaithful towards GOD? See you not how his wickedness is so much the greater, seeing he doth it not through ignorance, not as a thing that is strange unto him, but as one that is altogether saped in it? Let us therefore understand that when GOD hath once made us to perceive the filthiness and abominations which are among the Idolaters, the same aught to settle us the better, to obey him and to persevere in his holy calling. And I have told you how it is after the same manner in other vices. When GOD showeth us any shamefulness, as to be given over to whoredom, or giveth us examples of such as are dissolutely given to swearing, drunkenness, or such like things, and that these things be so villainous that they make us ashamed: if we be overcome of them, is not our damnation doubled? Yes surely. It is not therefore without cause, that Moses sayeth here, You have seen. For thereby he showeth that we may despise all that the world can do; and that although the misbelievers be more in number than we, and do vaunt themselves to have all the sway, as concerning the world, so as we be but a little handful of people, and they triumph over us: yet we may defy them, because we do know what difference there is betwixt the pure doctrine of the Gospel, and all the abominations and Idolatries that Satan hath brought into the world: insomuch that having the truth of GOD once manifested unto us, we ought to stay upon the same, we ought never to be shaken for any thing that can happen unto us. Lo to what purpose this admonition ought to serve us at this day. Now therefore when we look upon all the whole world, beholding the horrible divisions that be in the Popedom on the one side, and how Mahomet the deceiver hath seduced all his sect, and thirdly how blind the wretched jews are: thereby we ought to be the better assured, that seeing our GOD hath called us unto him: and familiarly uttered his favour towards us (according as our Lord jesus Christ doth protest that he will call us his friends and not his servants, because the secrets of the kingdom of heaven are revealed unto us by the Gospel): 
john. 15.15.  we ought thereby to learn to apply the same to the certainty of our faith, and not to regard though the faithless do soothe themselves and boast of their abominations, because we know well that GOD condemneth them altogether, and that we ourselves may be judges thereof, forasmuch as we have the word, whereby the world must be judged.  
In doing hereof, Moses keepeth here a certain manner of proceeding which is worthy to be noted, saying, That neither man, nor woman, house nor tribe, aught to turn away or go to serve strange Gods. Now he doth us to wit, that when mischief is begun, and a breach made, the devil will find means, to spread his poison farther, if it be not prevented and remedied in dew time and place. When some one man steppeth up to pervert the pure religion, it seemeth at the first to be a matter of nothing: but if it be let slip, that one man will lead a whole house, and that house will lead the Tribe, and so at the length the whole people is perverted. So much the more vigilant therefore should we be, specially seeing that the Spirit of GOD doth stir us up we ought to be moved to keep good watch in this behalf, for we cannot be too diligent therein. Now then let us not forslow the redress of any manner of corruption be it never so small. When we see a wicked man that goeth about to infect the flock, let him not be suffered: for if we suffer him, the corruption will forthwith spread itself both into small and great. After one man followeth a whole house, and after a house goeth a whole kindred, and would GOD there were not so notable examples thereof. But what? Albeit that GOD do show us this by his word, and although experience ought to make us wise; yet is it not regarded. For men do evermore bear with some evil or other, and suffer it to slip. And why? It is not yet common (say they,) it is not yet hurtful. No: but they foresee not the danger. Nevertheless there is a danger, which I pray GOD we feel not in the end too much to our cost. So much the more therefore ought we to mark well this doctrine, where Moses sayeth not at the first dash, Look that all the people serve not, or that one Tribe give not over itself to the superstitions and Idolatry of the heathen: but he beginneth at one man alone, and then setteth down the woman, and after proceedeth to the whole house, and consequently to all the people. For if there be but one serpent, he poisoneth all things out of hand with his only biting. And if Serpents can also infect the air with their very breath: surely when men are poisoned by Satan, they carry abroad so much the more venomous corruption: insomuch that if any body come nigh them be it never so little, it is a wonder if they be not infected and marred with the very breath of them. Seeing then that we have made a covenant with our GOD according as he hath gathered us into his flock, and doth daily make it manifest to our eyes that we be his church; let us continue in that obedience, and let every of us first of all watch over himself, according as is seen heereafore, where it is said, Take heed to your souls: let us take good heed, for every man is commanded of God to watch over his own soul. 
Deut. 4.9.  But yet thereupon we must yet go further, namely, to have care of our neighbours, that every man help to amend them that have done amiss, without any bolstering or bearing with the evil committed. Otherwise it is a wonder to see how that after one man hath once infected his wife or family, the corruption will spread itself over a whole people, in such wise as the mischief can not be helped any more because it hath gotten so far.  
And Moses doth purposely use a similitude, which is worthy to be well weighed, where he sayeth; that there be not found among you any root that bringeth forth woormwoode and gall. Whereby he warneth us, that as often as Satan sendeth forth his underlings to turn us away from GOD, and wicked people go about to bring Religion into contempt, and to bring to pass that all things may be so turned upside down and mingled together, as there may be nothing any where but ungodliness: it is all one as if there were some secret root, which afterward will sprout forth, and we must needs be poisoned with the fruit which it shall yield. Now therefore let us in good time pluck it up. We see whereto this similitude tendeth. Let us add thereto the exhortation which the Apostle maketh in the Epistle to the hebrews; 
Hebr. 12.15.  for he hath respect to this text and expoundeth it, and applieth it to our instruction. Forasmuch (sayeth he) as the despisers of GOD, which go about to seduce the people, and to turn them out of the right way, be bitter roots, we must not look that they shall yield forth good fruit. For we can not easily pluck up an evil weed, when it is overspread so as it hath choked and corrupted the good seed, because it was not taken in time. Let us therefore be diligent and careful to pluck up evil roots: and when we see any bitter weed, although it bear no fruit, yet let it be looked unto in due time. For GOD worketh a great miracle, when he delivereth his people, at such time as they be careless. And would GOD that the examples thereof were not so common in the world as we see them. For than would not men give so much liberty to the wicked, nor suffer them to prevail so mightily. When they have infected all; then men sigh and lament, but in the mean while they seek no mean to provide for it. So then let us mark well, that (as the Apostle telleth us) we must not be careless and slow in this behalf: but as soon as we see any leaude-disposed folk which obey not the direction of GOD, ne yield any reverence to his word: let them be cut off. If we see them sow abroad wicked matters as cockle or darnel, to make men to serve which were in the good way; let us resist them with all our power, and let them that be in authority bend all their force and diligence thereunto, and let every man in likewise apply himself to further the same, so as we may be the true seed of GOD, and continue in the purity of his Gospel, and bring him forth such fruit, as he may be glorified throughout all our life.  
Now let us fall down before the majesty of our good GOD, with acknowledgement of our sins, beseeching him to make us so to feel them more and more, as we may be touched with true repentance, and we come unto him, not only to obtain foregivenesse of the sins that we have committed, but also to be governed by his holy Spirit, and to be kept in such sort by him, that albeit Satan fight against us, yet nevertheless we may continue in the service of him which hath once called us, and purchased us for himself. And therefore let us all say, Almighty God heavenly father, etc.   

On Thursday the ix. of April. 1556. The CLxvii. Sermon which is the fourth upon the nine & twentieth Chapter.  
that there be not among you any root that bringeth forth Gall and wormwood:  
19 And so it come to pass that some man hearing the words of this curse, do bless himself in his heart, saying: I shall have peace, notwithstanding that I walk after the purpose of mine own heart, and so put drunkenness unto thirst.  
20 The Lord will not agree to forgive him: for then the wrath and jelozie of the Lord will kindle against that man, and heap upon him all the Curses that are written in this book.  
21 And the Lord will wipe out the name of him from under the heaven, and the Lord will shoole him out from all the tribes of Israel to mischief, according to all the Curses of the covenant that is written in the book of this Law.  
We began yesterday to declare, wherefore Moses did put forth this similitude of the evil root, which bringeth forth bitterness and gall. For we do not perceive at the first sight, when the devil beginneth to work in us, until we be corrupted and marred, yea and ●●at the things be past remedy, which at the first might have been taken away. Therefore we cannot be too circumspect in keeping ourselves, seeing that of nature we be inclined to evil, and we be so frail; that ere we be aware, the devil taketh possession, and then every man infecteth his neighbour, and so the corruption is spread throughout all. Hear he showeth the principal danger that men ought to beware of; which is, that they become not hard hearted against the threatenings of GOD. For it must needs be that we are altogether senseless, when we feel no more any remorse or grief of conscience, but rather do spite God through devilish pride. For men to overshoot themselves, it is too ordinary a matter; to be slow when they are driven and pricked forward, is yet a common fault; again, not to believe good counsel at the first, is a thing to be seen daily. But if a man become a scorner and take the bridle in the teeth to dally with God, persuading himself that all the threatenings, which are laid before him, be nothing, and that all is but a fable whatsoever is said concerning the judgement of GOD, so as he taketh leave to do what he listeth, and will be ordered by no means, but followeth his own swinge like a horse that will not be tamed, and resisteth all that may be done unto him; when a man overshooteth himself so far, it must needs be that he is like a desperate creature. Thus ye see whereof Moses admonisheth the people in this place. Let a man beware (sayeth he) that when he heareth the curses which are set forth in the Law, he say not? Well, yet shall I not fail to have peace still although I give myself over to all mine own ways, and follow my lusts. In deed GOD saith that I shall be accursed, but I see it not, I will abide the hazard come what will: in the mean while I will not vex myself with melancholy, I will make meerie, come what come will. When men jest thus desperately, they be undone, and they become altogether unreformable.  
Now first of all let us mark how it is said here, that when we have heard the curses that are contained in the Law, it is a token of a spiteful and bitter mind to say; Tush I care not a whit what God speaketh. Albeit that we were not taught by any doctrine: yet have we a witness within us which speaketh unto us, namely our own conscience, whereby every of us is reproved, and driven to understand that God is our judge, yea, even when we be absolved by men, as they be which escape by bribes, presents, favour, sleights and subtleties; who being absolved by men, fail not to bear their condemnation still about them in their own hearts. But if when God showeth unto us that we must come to an account, and wakeneth us up, by confirming and ratifying that which we do already know and perceive, concerning the difference betwixt good and evil: if we then continue still hardhearted; is it not to be said that we be as good as bewitched by Satan, and that he hath bereft us of all understanding and reason? To be short, let us learn to walk in fear and carefulness, whensoever our Lord speaketh unto us, and quickeneth us up by good warnings and admonishments. Let us beware that we stand not stubbornly against him: for we see what they gain in the end which be so cankerhearted against GOD. Therewithal let us call to mind that which I have said already; namely that the highest point of all wickedness is when men bless themselves in their hearts, that is to say, when they bear themselves in hand, that all shall go well with them notwithstanding that God do threaten to be their enemy, and to make them to feel his wrath. And this is written more at large by the Prophet Esay. For there GOD complaineth of such as scorned the Prophets; for there were in those days the like scorners that are to be seen in these days. Tush (say they) let us make good cheer, 
Isa. 22.23.  we shall die to morrow. They had made that saying a common proverb. Therefore when the Prophets perceived that all things were so far out of order as was horrible to see, and that iniquity was become like a waterfloud, so as men kindled the wrath of God more and more: they did not cease to cry: woe, woe, it is impossible that GOD should forbear us or suffer us any longer: he hath used so long patience, that now we must needs perish all of us. They heard nothing but dreadful threatenings. When the Prophet spoke to them, it was not to qualify the plagues, but as it were to say, you do not yet hear the hundredth part of the punishments that shall come upon you: and for so much as you make none account thereof, but show such hardness of heart and stubbornness against GOD and his Prophets, you must be all confounded. These Galantes scoffed at such threatenings, saying: Lo, we must die to morrow, let us therefore make good cheer to day. Lo at what point they were. Would GOD that such scorning of GOD and his word were not yet still in the world. But our Lord addeth, saying, I have called you to sackcloth and Ashes: I required nothing but your repentance and amendment, 
Isa. 22.12.  that ye might obtain mercy. Howsoever the case stand, I am desirous to soften the cursed hardness and stubbornness of your hearts; and you hold on still, and scoff out all things. But as truly as I am God (saith he) this sin of yours shall never be blotted out. As if he should say, never think me to be GOD; nor never take me to be the judge of the world, if ever this sin of yours be forgiven you. It is an offence not pardonable, when men do so harden themselves against me. Sooth, it is a threatening that should make us to tremble, and cause our hair to stand on end, when GOD sweareth by his name, and protesteth that he will be no more known for God, if he punish not those scorners with all extremity, which will not bow their necks when he would have them to feel their sins, that they might repent.  
This sentence answereth to the Text of Moses where he sayeth, Beware that none of you having heard the curses which be set down here, do● bless himself in his heart, and that he say not: God will easily forgive me: and thereupon foadeth himself with hope of ease, notwithstanding that GOD denounce war against him. Now therefore as soon as GOD summoneth us to his judgement, let us learn to enter into ourselves, and let every one of us make his own indictment, and let us look aforehand a far off at the curses whereof he speaketh. Albeit that they do not appear at the first, yet let us behold them by faith, like as it is said, That No saw the flood aforehand when all was at rest, 
Gen. 6. 2●●  and when men were most drowned in their delights: for the world was fair and pleasant, and it seemed that all should go well. But No in the mean while stretched out his sight above a hundred years before him; even six score years aforehand did he behold that which God had spoken. And even so must we do. Let us not tarry till GOD smite upon us with main strokes: but as soon as we have offended him, let us by and by look into his law what our state and condition is. And forsomuch as we see there how God declareth that he will punish the despisers of his Majesty, and all such as strive against his word; threatening specially all adulterers and whoremongers, all drunkards and blasphemers, and condemning all extortion, deceit, perjury and envy: let us beware that none of us promise himself peace and rest, whilst he seethe that God exhorteth to repentance. For it must needs come to pass, (as he sayeth in another place,) that when they say, 
1. Thess. 5. ●  Peace and all is safe, then shall they be suddenly confounded. Certainly it is a monstruous matter and against nature, that men can think themselves blessed, when they hear that GOD doth curse them. And hereby we see how froward we are, if GOD restrain us not: yea and we see how it is a common and an ordinary fault. For GOD'S threatenings be not secret, they sound continually, and we have our ears beaten with them; and yet who is he that is moved at them? True it is that with our mouths we utter not the words that are set down here: but yet we never have any such obedience, neither are we ever so beaten down with our sins, as to be afraid of GOD'S threatenings: Nay, we rather defy him and all his power; and to our seeming, all the afflictions wherewith we be threatened are nothing, until we feel them. So much the more therefore ought we be warned to look to ourselves, or else we shall have our eyes and our senses so blinded, that we shall not understand any thing of all that is told us. Wherefore let us benefit ourselves by the lesson that Solomon giveth us, where he sayeth, Blessed is the man that is afraid in his heart; 
Prou. 2●.  to the intent we be not desirous to cheer up ourselves, as it were in despite of God.  
Also we have heereuppon to mark that which is said of the undertaking or double dealing of the heart. This word comprehendeth all things that men forge of their own fantasy. Sooth the imagination of man is a dreadful dungeon; and when we be once plunged into it, there is no way to get out again; and yet there is none of us all but he seeketh to follow the imaginations of his own heart. Seeing therefore that on the one side, when a man giveth himself liberty to do whatsoever he hath devised in his own mind, he plundgeth himself as in the gulf of hell, and yet nevertheless every one of us is drawn and driven that way: let us have so much the better consideration of this that is spoken here. Now Moses intendeth to make men ashamed, by setting before them the presuming of their hearts; 
〈◊〉 30.11.  together with the Rule that God hath given them. We cannot do amiss in following the will of God, as hereafter we shall see more at length: it is a ready way; and he doth evermore reach us his hand, we do see whither he calleth us. The way is certain and infallible, when we obey GOD. Now if we notwithstanding, do wittingly like better to blind ourselves with our own vain fantasies, and to entangle ourselves in them, so as we wot not which way to turn, but we be carried hither and thither, and one mischief haileth an other, without end or measure; must it not needs be, that we be too much beewitched? So much the more therefore behoveth it us to weigh well this word of Moses where he speaketh of the undertakinges of the heart.  
Moreover, men follow the devices of their own hearts in two manners; the one is when they forge unto themselves a Religion after their own liking, and thereupon will needs serve God after their own fantasy; or else when they soothe themselves in their sins, although they have them laid open to their faces. The Idolaters think not that they do ill, when they bring their own pelting trash unto God; as for example when they set up a puppet and kneel down before it, they think that GOD is well honoured. Again as we see amongst the Papists, how they trot on Pilgrimage, and cause Mass to be sung, and babble before an Altar, and carry candles, and fast some certain days; when the Idolaters do thus torment themselves in vain, it seemeth to them that all is well, and that it is acceptable to GOD, and that he doth them wrong, if he take it not in good part. And yet in the mean while they be but inventions of their own brain, such as God utterly misliketh and condemneth. And therefore let us mark well that Moses in this place meant chiefly to pluck men away from this kind of madness, which is in all Idolaters, in that they would serve God after their own fashion, having no respect to that which he hath commanded by his word. Albeit then that at the first they do not perceive their lewdness; yet is it not to be said that they be clear, neither can it serve them for an excuse. Mark that for one point.  
Now if they be to be condemned, which think themselves to do their duty, and have a good intent, as they term it: what shall become of such as wittingly provoke the wrath of God? They know well it is nought, and that it shall not scape unpunished, and yet nevertheless they cease not to harden their hearts. And wherefore? For their lust doth drive them thereto, which boileth so in them as they must needs accomplish that which they have imagined. Now when men do thus harden themselves against God, notwithstanding that their conscience doth reprove them, and they know that they do ill: what is to be said to it? Let us learn therefore to behave ourselves well in these two points, and generally let us not fight against GOD; but when our heart draweth us either one way or other, let us understand that all that ever proceedeth from ourselves; is contrary to the rule that our Lord hath delivered us: and let us know that there is none other mean to discern what is good and what is evil, but by submitting ourselves to the doctrine by the which our Lord holdeth all our senses, thoughts and affections captive. That is the effect of the matter which we have to bear away in this place.  
Now Moses addeth another similitude, saying, That such folk do mingle drunkenness and wickedness together. The words import as much as if it were said, that they do mingle drunkenness and thirst together: but we will take it as it is here set down. In deed this place hath been expounded diverse ways: in so much that some to play the fine headed fellows, have said that by the phrase which hath the word Thirst or Thirsty, Moses meant that part of the soul, which yieldeth itself to be governed by reason, for as much as it is desirous of knowledge and seeketh after it: and yet nevertheless doth intermeddle with the other which maketh her drunken with her own voluptuousness and delights, and hath neither measure nor stay of itself. But these be vain speculations which we must let alone: neither had I spoken of them, but to the end that none should deceive themselves with them. Let us come to the plain meaning of Moses. We have seen here afore the matter which he treateth of in this place; and no doubt, but this serveth as an exposition, for the better declaring and confirming of that which we have seen already. By the Thirsty therefore or by Thirst, he meaneth the appetite of man which is always hungry: and I mean not the appetite of eating and drinking, but the appetite of all our lusts. Ye see then how man in his own nature is as it were thirsty, so as we be always sharp set, and can not be satisfied by any manner of means; for as soon as we have been tempted with one wish, by and by we come to another, and there is no man but he is vexed with diverse changes and sorts of thirstiness. For albe●t that vices reign more in some than in other some; yet notwithstanding the man that is given to covetousness misseth not to have other lusts, in so much that covetousness is not without cause counted the root of all mischief. 
●. Tim. 6.10.  Likewise a whoremonger is carried away by his affections, and wicked lusts, and yet hath he other vices also therewithal. When we have well examined the nature of man, it will be found that Moses could not better compare them than to such as be thirsty. And why so? For they are never at rest, they be never contented, they are always sharp set, and they be evermore eager of their desires. He speaketh it expressly in the Feminine gender and sayeth, She that is thirsty, because the present case concerneth the lust of man. He putteth it in the person of a woman, but yet nevertheless we see what he meaneth. And wherefore doth he put in Drunkenness? Because men be so far out of order, that they seem to have no discretion at all: and when they be once a little disguised, anon they become stark drunken, in so much that they seek provocations to drink still, and to guzzle wine, and to swill it in more and more. Ye see that when a man is once out of the way, he layeth on drink still, and the more he drinketh the more he may (as they say) and experience showeth it. Now then, when man is accustomed and thoroughly nuzzled in drunkenness, he becometh a winesacke, so that although he power in never so much wine, yet is he never filled, but doth still gulp it up without end of drinking. We see these great drunkards, how all men wonder at them, and it is a marvelous matter where they bestow the drink which they take in. It seemeth unpossible that any stomach should hold it. Again we see that they are passed all shame, and at all their venting places do cast out the wine which they had taken in. And be they once empty, they be as ready to drink again as ever they were: and when they savour not the wine, then must they have new devices to procure appetite. If the wine mislike them, though they be ready to burst, yet must they eat some strange meat, as either a Carbonado, or the very snuff of a Candle, or a pickled herring, and I wot not what else; so that to all seeming they mean rather to murder themselves, than to have any honesty in them.  
Now let us look to the course of the Text, and we shall find that this similitude is so fit, that Moses could not have set forth the lusts of men better than by comparing them to men oversurfeited with drink: for it is certain that we shall never be so well stayed in our affections, but that we find this in them, I mean until God hath reform us by his holy spirit. In deed we see some have more honesty in them, and which lead not a dissolute life, neither in whoredom, nor in drunkenness, nor in swearing, nor in theft, nor in any hurtful thing. Well then, in these there is some show of virtue, but yet it is impossible that a man should not be unclean in his heart, until God do govern him: for our nature must needs be evermore sinful: 
Gen. 6.5.  and that which is said in Genesis must needs be accomplished in us: namely that all that ever the heart of man doth imagine, is froward and wicked. Now seeing it is so, Moses telleth us here, that it is over much for us to have this cursed inclination by nature; and therefore we must fight against our lusts: like as when a sick man sees himself out of temper, he must think that if he fulfil his own fantasy, he shall bring himself to a hot and continual ague, and so kill himself. He must therefore restrain himself. And why? For his desire as disorderly. Even so it is with us: and so must we fight against our lusts and affections; and it is a difficult combat. Let us labour therein by all the means we can, and yet shall we not so much prevail, but that somewhat will be still amiss. Now if in stead of repressing our lusts & of holding them strait kerbed, we flatter ourselves and nourish them: is it not a wilful throwing of ourselves into destruction? I know a vice that doth reign in me, and I am to fight against it: that is my right exercise, unto the which God hath called me. Now I conspire with my natural inclination, which is wicked; I see it is a disease that will kill me; unless I provide for it and keep good order: and yet nevertheless I will as it were compact with the sickness, and follow mine own appetite: what is to be said to it? The greatest mischief of all is this, that Moses setteth down here: namely that men be not content to foster their lusts, and to foade themselves with vain flatteries, but they do also cast themselves to the spoil like mad men, and become drunken to bereave themselves of discretion; yea they become very beasts, to the intent they may have no more feeling of their evil; they cast away all shame, to become like unto brute beasts: they have no grief of conscience, and they proceed so far as to blear out their tongues against all manner of admonitions that be given them. When men come to that point, it is a right adding of drunkenness unto thirst. But now let us learn, that when our Lord showeth us our faults, it is to the end, that every of us should enforce and strain himself to correct his wicked lusts, and beware that we maintain them not. But above all things let us take heed that we tempt not GOD, ne make war upon him openly, ne proceed to add drunkenness unto thirst, that is to say, that we add not beastly distemperance to our own wicked inclination. It is too much that we should be alured by our desires, and lusts; but to become so drunken and beastly in them, as to have no consideration at all of them; and to be saped in our naughtiness that we fall to seeking of monstrous things after the manner of drunkards: Alas, whereto tendeth it? Is it not an utter defacing of GOD'S image in us, as much as we can? And yet is it too much seen in the world; for they that flatter themselves in common vices, do fall in the end into so heinous and great enormities, as it seemeth, that they would confound heaven & earth together. When a man hath a long while made none account of God, and is become drunken in his filthiness; what will he do after he is so besotted? He will pass the bounds even of natural honesty, in so much that the very beasts do hold their lusts in order: but man, not knowing at all what he is, transfigureth himself: and that is it that Saint Paul meaneth in saying, that when men have despised GOD, they fall into many concupiscences, 
〈◊〉. 24.25.  and they must needs forget themselves, and throw themselves headlong into so shameful enormities, as a man cannot tell how to work them greater reproach than they do to themselves. Wherefore let us be afraid of such vengeance, and let us always be mindful of this drunkenness whereof Moses speaketh in this place, that we may beware of it.  
Then he addeth, That GOD will never be merciful to such a man: but his wrath shall kindle against him, and his indignation shall be moved at him, all the curses contained in the Book of the Law shall be heaped upon him and rest upon him, and he shall be cut off from the Tribes of Israel to his undoing. This is the same thing which I alleged erewhile out of the Prophet Esay, 
〈◊〉 14.  where God sweareth, that he will never forgive such people, as have so abused his patience, and made a jest and a scoff of the warnings that he gave them. As much also doth Moses say thereof here, though in another phrase. God (saith he) will never forgive such a man. Hereby we are admonished, that although we have offended God, yet there is place to obtain mercy and forgiveness, so we be not hard hearted, but do lament, specially when we be admonished, and when men show us more plainly that we must repair to the goodness of God. When we deal so, then there is a convenient help already prepared for us. But contrariwise, if we continue in our stubbornness, and for the having of more liberty, do proceed to wilful stubbornness against all counsel, and become deaf to all the threatenings of the Scripture, bearing ourselves in hand that there is no judge in heaven: when we deal so, let us not think that our Lord will suffer such stoutness, for it is too devilish. Needs must men have utterly forgotten what they are, when they can so provoke their judge. GOD therefore will never forgive such a man. Now then, are we called to repentance? Let every of us bow down our necks, and be touched with such a fear of God's judgement, as may hold us in awe, and make us to repair to him when he calleth us, while we have time, and while the gate is open let us enter, for if GOD do once shut it, we may knock, and we may wail and howl as Esau did: 
〈◊〉 ●7. 24.  but it is too late. To be short, Moses telleth us, that whilst we have mean and access to return unto him to obtain grace, we ought to step to it without mocking of his word: and that when we be exhorted by it to consider our sins, we ought to beware that we make a right confession of them, and not resemble other men which are so dull that they have no understanding of the vengeance of God wherewith they are beset.  
Moses sayeth farther, That the wrath of GOD shall kindle, and his indignation shall be moved against such a man. Whereby he signifieth, that GOD will never pacify his wrath against any of those that do so abuse his fatherly gentleness, and have hoardward up the treasure whereof Saint Paul speaketh in the second Chapter to the Romans in the time of GOD'S long sufferance. 
Rom. 2.5.  For certes Gods sparing of us, is to give us leisure to come to repentance. He waiteth for us, and if we make no account of returning unto him, specially when he doth provoke us, but do yet worse: is it not good reason that he turn our wilful stubbornness back upon our own heads? Yes: For we do but heap up so much the greater cursedness upon ourselves. Upon whom shall it light, but upon us, in such sort as we shall be altogether overwhelmed? When a man doth thus increase his lewdness, and scorneth God, and besides all the other sins which he hath committed, outrageth so far as to say, I will not give over mine own pleasure, bearing himself in hand that God's hand cannot touch him, but that he hath a covenant with Hell and death, as sayeth the Prophet Esay; when we be at that point, 
●sa. 28. 1●.  is it not, as if we should draw some mountain or house upon us to overwhelm us withal? Let us learn then that our Lord doth here utter forth a special wrath against all them that will not be moved by his word, but continue utterly unreformable. His wrath (saith he) shall be kindled against ●hem, and his indignation shall be stirred up.  
And for the better expressing thereof he saith: That the curses of the Law shall lie upon him. He had said afore, all this shall cleave unto thee. 
Deut. 28.21.  And here it is said, that they shall rest. Purposely is this word set down, because men do ever think to escape and to outrun the punishments of God: as when a dog feeleth a stripe with a cudgel, he shaketh his ●ares; and would feign scape, but the blow doubleth, and he is cudgeled well and thoroughly, and yet he seeketh still to fly away: Even so it is with us. Therefore if God punish us, there is none other help but to stoop, and to lament by considering our sins. But in steed of this we think to go quite by removing from our standing. That is the cause, why men be tossed with unrest, when God doth visit them, and they perceive that they have offended him: they torment themselves, suppossing that it shall avail them much; whereas it is nevertheless to their confusion. Therefore saith Moses, that the curses which be contained in the Law shall rest upon us. Let us not think then to cast them behind us, neither let us think to escape, when we play the mad bedlams and kick against him. That is but a folly; they must of necessity lie upon us, yea in such wise as we shall not feel any ease. That is in effect the thing which we have to bear in mind concerning this place.  

Deut. 28.15  afterward he sayeth yet farther, That such a man shall be razed out from under the heavens, and his name also. Now GOD speaketh not of one curse only: but saith that when a man is not humbled thoroughly by one punishment, there shall come a whole dozen upon him. Nay the number shall not be certain, but (as we have often said heretofore) the number shall be infinite, as we shall see again in the xxxii. Chapter, that God hath incredible means to tame those that are so stubborn against him. And now for a conclusion he saith, that the name of such a man shall be razed out from under heaven. As if he should say, God will root him out from the number of his creatures, so as he shall be no more reckoned among men. Indeed the principal matter which we should desire, is not to have a name under heaven, but to have our names written above in the book of life. 
Luk. 10.20.  Nevertheless, Moses in this phrase of speech, comprehendeth also the eternal damnation. And why? For we know that our Lord did at that time utter forth his goodness and love towards the jews, by earthly benefits: and contrariwise his wrath also by temporal punishments. Moses therefore in saying here, that God will wipe out the name of such a man from under heaven; meant according to the same rule, that GOD would no more reckon him in the number of his creatures. Now if we be not worthy to be counted here beneath for the creatures of God, nor to live amongst horses and Asses: how shall we be partakers of the glory of heaven, to be companions with the Angels, in the immortality which is prepared for all the faithful and for all God's children? We see how the meaning of Moses is that God will so raze us out of the roll of life and salvation, as we shall not be counted worthy to bear the place of his creatures, but this curse shall appear upon us even by the things of this world.  
And thereupon he saith, That such a man shall be cut off from the tribes of Israel to his undoing. Whereby it is showed unto us, first that God had separated that people to be preserved. And it is a doctrine that appertaineth to all the faithful. In deed we have a special mirror thereof in the jews: for we see that when the first borne of Egypt were slain, the Angel touched not the houses which were marked with the blood of the paschal Lamb, 
Exo. 12.23.  but it was God's will that they should be free from such vengeance. Although then that as long as we live in this world, we be environed with all manner of miseries, whereunto this humane life as subject, and that all the diseases which can happen unto men, be threatenings of death, and that we be likewise subject to all the mischances that can happen unto us, by air, water, fire, earth, and the heavens; which do all serve to bring us to ruin and confusion: although say I that as concerning the humane state, we differ not from them that be afflicted to the uttermost; yet nevertheless our Lord preserveth us and shouleth us ou●, as if he should gather us into a corner by ourselves. Well may we be mingled among those whom God hath cast off: but yet beholdeth he us always with mercy. This is in effect that which we have to remember concerning this place: and it doth import an inestimable comfort. For albeit that we be subject to all the miseries of the world, yet doth God so preserve us, that of a special privilege, we be safe by his means because he is near us: so as the mischief is ever put off by his hand which is present with us, and either we be exempted from it, or at the least, he giveth it such issue, as we have cause to rejoice, and to give him thanks for that he hath so preserved us. Thus much for one point.  
But yet for all that let us beware that we abuse not that goodness of God; for if we do, when we be gathered to be as of his household, he can very well cut us off again; as it is fitly said, that such a man shallbe cut off from among the Tribes of Israel: to show that it is not enough for us to be received into God's Church, but that we must continue in his obedience unto the end, to the intent that he may continue his grace toward us, yea and to continue it in such sort, as we may be of that Israel, whereof God speaketh by ezechiel, to wit, that we may be in his secret Roll. For there be many that be enroled before men, which nevertheless be rejected of God. And therefore he speaketh purposely of his secret Roll, where they be written that be his people indeed. That is it that Paul speaketh unto Timothy, 
2. Tim. 2.  that they be letters enclosed up. God (saith he) knoweth them that be his: and that is a decree which standeth steadfast. Therefore let us learn so to yield ourselves obedient to our God, praying him, that like as he hath vouchsafed to draw us unto him, he will also pursue it, and increase his blessings: and that when we be once graffed into the stock of Abraham, to be his children by faith; we may always hold on still in the course of our adoption, that in the end God may acknowledge us for his children, and we be made partakers of the glory which is prepared for us, seeing that in this world and in this short life we have enjoyed blessings, by the which he maketh us already to taste of his love.  
Now let us fall down before the face of our good God, acknowledging our faults, and beseeching him that we may be more and more cast down in ourselves, to have such a horror and feeling of our sins, as we may not fail to run unto him, and to flee for refuge to his mercy, that by forgiving us our sins from day to day, he may amend us evermore, until he hath quite rid us of them. That it may please him to grant this grace not only unto us, but also to all people and nations of the earth, etc.   

On Friday the x. of April, 1556. The CLXVIII. Sermon which is the fifth upon the nine and twentieth Chapter.  
22 Thus will the generation to come, ●ay, namely your children which shall succeed after you and the stranger which shall come from a far land, when they see the plagues of this land, and the diseases of it wherewith the Lord shall have smitten it.  
23 The brimstone and salt wherewith he shall have burned all his land, so as it shall not be sowed, nor yield fruit, nor have any grass growing thereon, as in the overthrow of Sodom and Gomorrah, Adam and Seboim, which the Lord destroyed in his wrath and displeasure.  
24 Then shall all Nations say, wherefore hath the Lord done this to this Land? O how fierce is his great wrath?  
25 And it shall be answered, because they forsook the covenant of the Lord GOD of their fathers, which he made with them, when he brought them out of the land of Egypt.  
26 For they went and served other gods, and bowed themselves before the the same gods whom they knew not, neither had they done them any good.  
27 Therefore is the wrath of the Lord kindled against this land, to bring upon it all the curses written in this book.  
28 And the Lord hath rooted them out of their land, in wrath, anger, and great indignation, and he hath thrown them out into an other land as it appeareth at this day.  
29 The secrets of the Lord our God be revealed unto us, and to our children for ever, to the intent we should do all the words of this law.  
MOses proceedeth here still with the matter which we began yesterday, namely, to declare how detestable our rebellion is unto God, when he hath once taught us by his word, and can not win us, but we turn head to the contrary. For it had been enough to have declared in one word, that none should remain unpunished: howbeit forasmuch as men do not so quickly consider the vengeance of God to be moved therewith to the quick, therefore Moses addeth threatenings upon threatenings, declaring that the punishments shall be so grievous, that every man shall be abashed at it: according also as the Prophet jeremy useth this phrase of speech, 
〈…〉. 3.  saying that all men's ears shall ●ingle at the hearing of the strange things which God shall have wrought in jerusalem & the land of judah. For if God chastise us after the common order, we regard it not, we take it to be but haphazard, or else we do linger till the plague be past; but as for submitting ourselves to God, it is no part of our care. That is the cause why Moses doth in this place enhance the plagues which God would send upon that land, to the intent that the people might be the better instructed, and every man look to himself, and understand that if they tempted God's patience, they must needs fall into this so horrible extremity. In which respect he saith, That the generations to come, and those also which should resort thither from far countries, shall inquire thereof as people abashed. By which words he doth us to understand, that the punishments which God would send upon the rebels, should be strange, such as should make all folk astonished, and amazed at the sight of them, and to say, this is a matter that hath not been wont to be; it must needs be that the hand of God hath gone this way. Now we see the meaning of Moses. And herein we have to condemn our slowness, seeing that God must be feign to describe things unto us, as it were in a painted table, the cause whereof is for that we be not pliable to receive the admonishments which he giveth us. We think ourselves able folk: but in so doing we do all of us beguile ourselves with selfesoothing, until our Lord do as it were beat it into our brains by force, that if we proceed on to offend him, we shall not escape his hand, yea, and that we shall be handled with such rigour as shall make all them to tremble which see but the tracts thereof: so that not only we that receive the strokes, shall be confounded, but they also which come from far shall confess, that it was the vengeance of God, which was not without cause, and that it must needs be, that we did commit over grievous and heinous offences, seeing that God is thus inflamed against us.  
Moreover Moses showeth that God will no more spare a whole country, than one man: lest they should shroud themselves under the multitudes of people that give themselves to wickedness, and think thereby to scape the better cheap before God. It is expressly said that if any man sin he shall be punished: 
Ezech. 18.4.  and if a whole land be faulty, God will wrap them all likewise into one farthel. Therefore let us not blear our eyes wilfully as we see the Papists do, who vaunt themselves this day, because the number of such as are inclined to their superstitions is not small. They boast them of their great multitude, making it their buckler against both God and men. And thereupon they do despise us, and it seemeth to them, that they may of good right condemn the pure and true religion. But contrariwise God telleth us, that when a whole land hath forsaken the right way, that rebellion of theirs shall not go unpunished, albeit that the multitude of them which be faulty, be never so great. Finally we must beware that we follow not one an other to do evil: for if a blind body do lead the way, he shall fall into the ditch, and likewise they that follow him: he shall not exempt them by his fall. We must therefore understand, that when God calleth us, we must stick unto his voice, and obey it: and if all the world fall away, and every man go astray, yet must not we ground ourselves upon the examples that we see, as if we would say, It is lawful for me, for many have this custom. We may not make that a law, but we must stand steadfast in the obedience of our God. This is the thing which we have to remember concerning this place, where Moses speaketh not of every man particularly, but of the whole land, using the comparison of Sodom and Gomorrah, of Adama and Zeboim: according to the common manner of the holy scripture, where the Prophets do put men in mind of the dreadful punishment which God sent upon those cities. And indeed S. Jude saith in his Epistle, that it is as it were a mirror of the fire that is prepared for the wicked, 
jud. 7.  that we might always behold how God is judge of the world. Therefore it is not without cause, that Moses speaketh here of Sodom & Gomorrah: as if he should say, albeit that God do always punish sin, yet the examples thereof be not always so notable, as in that overthrow of Sodom & Gomorrah, and of the towns near unto them. For there it was his will to show by one deed that he was not a party to be dallied withal: and therefore it was his will that the remembrance thereof should continue, and that every man should walk warily. When men speak of Sodom & Gomorrah, they ought to consider that he which overthrew them with lightning and tempest, is at this day living in heaven, & that he hath not changed his purpose nor given over his office, but that his majesty is accompanied with his justice and power. Therefore let us not tempt him: but if he use patience toward us, let us understand that when he hath long delayed, we must come to reckoning: and if the punishment be not now visible upon us, as it was then upon the said towns, yet will the time come that we shall perish. That in effect is the thing that Moses meant to signify in this place.  
We have here a general instruction, which is, th● for as much as God hath evermore punished the world, it should therefore be the more to our reproach, if we profited not thereby, in acknowledging ourselves so much the more guilty according to the saying of S. Paul who giveth the very same rule, 
1. Cor. 10.6. & 11.  in the tenth chapter of the first to the Corinthians, namely that when God punisheth men's stubbornness, covetousness, unbelief, superstition, fornication, and such like sins: his so doing is a lively image of his judgement. Let us beware that when God teacheth us at other men's cost, we profit in that school. For if we become hardhearted, it shall be made manifest unto us at the last day, that it was long of nobody but of ourselves, that we were not reduced into the way of salvation, because we would needs wilfully miss it, as if we had conspired with Satan, to our own destruction. Therefore doth he also say, 
Col. 3.6.  that the vengeance of God is wont to come upon all misbelievers: as if he should say, let us not tarry till God strike us, but seeing we do perceive him to be judge of the world, let that touch us, & let every of us bestir himself to repentance. Moses having spoken so, addeth this further declaration, and saith that they which come from far countries, & the children also that should be born after the event of such a punishment: shall all inquire of it as astonished, saying: What meaneth this? And now he addeth for a confirmation, that the shame thereof shall remain upon them that be so afflicted: whereby he showeth, that they shall not yet escape, after that God hath taken them out of the world, but that they shall bear the mark of infamy, insomuch that even the blind shall condemn them, and every man despise them even when their carcasses be rotten and brought to nothing, and that the remembrance of them shall be odious to the world. For men will say, It is because they forgot the God of their fathers, which had brought them out of the land of Egypt, and turned to strange Gods whom they never knew. That is one point which we have to note in this place.  
And by the way Moses doth us to understand, that if the jews be not pliable afore hand, it shall come to pass that afterward other men shallbe taught to beware by their great destruction whether they will or no. And that is well worthy to be marked. Whensoever God reproveth us, we cover our sins, and although we have no great colour so to do, yet do we evermore take leaves to hide us, after the example of our father Adam. 
〈…〉 17.  To be short, we be so shameless, that we will rather allege frivolous excuses, than yield to condemn ourselves. God doth threaten us, but we do make none account thereof; we offend notwithstanding, whereby we show our rebelliousness. If we be asked, Go too, do you perceive the hand of God? O say we, I wots not wherefore I am afflicted. Thus do men evermore go backward: and in steed of appeaching themselves, they fall to disputing and cavilling to escape as they may. To be short, we will never come willingly to the acknowledging of our sins. What doth God then, when he seethe us to be so untractable? He teacheth others. Forasmuch as it is but labour lost to apply himself to us, & because we be as logs of wood, hard-hearted and wilful in wickedness: the example of us is a good instruction to others, which come to read the it is the vengeance of God, & so do acknowledge it in our persons: & in the mean while, we be shut out from all remedy: for we had not the power in time and place, to receive the correction that God sent us. Thus ye see what we have to note in this place, where Moses saith: that they will say: It is not a matter any whit dark nor any more to be doubted of, that they which be stubborn hearted against GOD and have used contention to make themselves innocent, may very well wry their mouths: but yet will GOD stir up tongues to discover their iniquities, and they must become a common proverb, and have their doings blazed abroad; as who should say, god hath punished them on this wise, because they forgot him. After he had delivered them by his incredible power, and wrought so many wonders for their safety, they laid all this under foot, & turned themselves unto strange gods. And hereby we be taught that when God giveth us yet means to return unto him, we must not draw back, leeing that we shall gain nothing thereby. And moreover, sith it is his will to teach us at other folks cost, let us consider what is happened unto the jews, (according as S. Paul also leadeth us thither:) for they were the adopted people of God when we were yet but as rotten. 
 God had left our fathers in their confusion, when in the mean while the family of Abraham was chosen & advanced to the heritage of salvation. Now then, if they being the first borne, were so grievously punished, should it not make our hairs to stand up on end, seeing that in comparison of them we be as children borne before their time? In deed we have been graffed in their place: but yet they were the natural olive, they were the branches proceeding of the same root, which was dedicated in the person of Abraham. But we for our part were unholy. Now if we succeed in their place, think we th● God will spare us, if we follow their iniquities? We see how he hath dealt with them, & it is a dreadful matter. Therefore let us learn to profit thereby, & not tarry till our Lord make us as it were a looking-glass, the others may be taught by us to our confusion. Thus ye see how we ought to put this place in practice.  
Now Moses doth here expressly accuse the jews, to the intent to take away from them all startingholes; saying: They forgot the God of their fathers & him that had delivered them out of the land of Egypt, and set them free from that hard bondage. By saying, The GOD of their fathers, he meaneth that they were revolted without cause. Which complaint the Prophet jeremy doth also use. 
jer. 2.10.  Go (saith he) over the sea, go throughout all the countries of the world, see how constant the heathen are, they change not their Gods, & yet they be but Idols; men did devise of their own fancies, that such a religion was to be had, & they stick to it, showing great constancy & steadfastness, albeit that it have no foundation. But I am the true God, & you have known me to be so by experience, & yet notwithstanding you be evermore fickle to have some novelty, you cannot be stayed nor restrained in my service: & is not that to great an unthankfulness? So then Moses telleth them here, that they have forsaken the God of their fathers. Yet notwithstanding, it is not to be inferred hereupon, that because our fathers have held some evil trade of life, therefore we must follow the same, for the Papists & Turks have that defence common amongst them, namely, that it is now a long while since they have behaved themselves after that manner. The Turks say: What? It is eight hundred years ago since that Mahomet brought us to his law, and it hath been kept ever since, our fathers have delivered it unto us from hand to hand. The Papists also do allege their holy Counsels; and the Traditions of ancient laws: but (as I have already touched) it is not enough for us that our fathers have delivered us such a religion as they thought good. But Moseses speaking here of fathers, doth separate Abraham, Isaac, and jacob, from the world, because God did sanctify them. Those be the fathers that deserved to be of dignity and reputation above worldly men: for God did ordain them to be followed that other men might become like unto them. That is the thing which Moses regarded. 
Ezec. 20.18.  For in deed we see that Ezechiel blamed the people for following the laws and righteousness of their fathers: it might seem at the first show, that here is some contrariety. God on the one side condemneth the jews, for that they followed not their fathers; and afterward he condemneth them, for that they followed them too much. Yea but those fathers did differ very much. For in this place the fathers be they whom GOD hath exalted to credit, to whom also he willeth us to stick, that is to say, the holy Patriaches. They therefore should draw after them all their generations that there might be a true union of faith, and one accord, to prove that they be the children of Abraham: but in steed of these, they followed their bastard fathers, as S. Steven telleth them, saying, You have always resisted the holy Ghost, 
Act. 7.51.  as your fathers did: and again, be not a stubborn and froward generation, as your fathers were, which provoked God to wrath in the wilderness: they were full of bitterness. Therefore we must have this difference of fathers. And if we mean now to worship the true God in such sort as is requisite, we must have the holy patriarchs to guide us, so as we may protest that we be joined with them in true unity of faith. Also we must have the Apostles, which be called the fathers of the Church. For when we follow that rule, we cannot fail. And therewithal let us beware that we mingle not ourselves with them that are grown out of kind from the true fathers, as the Papists do, who stick stoutly to them. For they which were backesliders, which forsook the pure doctrine of the Gospel, which also perverted and corrupted the religion of our ancient fathers: those be the very fathers of the Papists, which have falsely usurped that title. Let us therefore beware of such a mingling, without any discretion. Mark that for a special point. Finally, forasmuch as God hath at all times been revealed unto them that have showed us the way of salvation, let that suffice us: and let it serve to confirm our faith, that we be not hindered in the submitting of ourselves unto him to whom we own all manner of obedience: nor become so fickleheaded as to turn from that which hath been taught us from the beginning: for we have the law, which beareth us witness, that the religion which we hold at this day, hath been always among the patriarchs, and that it was then ratified when the people were brought out of Egypt. And we have the Gospel, which is a whole and a full confirmation unto us, and the finishing up of the law, from whence we must draw all things, if we intend that God shall allow of our religion.  
Now secondly GOD speaketh of the deliverance of his people, that by their own experience they might be convicted of their transgressions, I have (saith he) brought them out of the land of Egypt. Here did they feel the grace of God, and like as it was manifested to them by effect, even so should they have acknowledged that they were so much the more bound unto him. Now than if they turn away, are they not double faulty? Yes truly. Thereby we have yet to mark another warning; which is, to note well the gifts and benefits which God bestoweth on us, that the same may hold us in awe, and make us to yield ourselves so much the more unto him: and not to be wavering. howsoever Satan entice us, let us ever hold our own still, and say, What? Our God thinketh it not enough to give us his word, but over and beside that, he maketh us to understand the power of his hand, by succouring us so many ways: we know that he never failed those that serve him. Now then should not the same be sufficient to provoke us also to serve him? On the otherside, if we do forget the benefits which we have received of God, we must not think that he will suffer them to be buried, he will surely put us thoroughly in mind of them, even to our utter confusion: according as we see how he speaketh here of the jews.  
And now on the contrary part he blameth them for that, That they be turned away after strange gods, which they have not known, and which had done them no good. This is generally incident to all Idolaters. For notwithstanding that there be a kind of wilful opinion in them; yet are they at no certainty. Like as the Papists, which can not say that they be assured of their religion, all is grounded upon a supposition. True it is, that they play the mad men: for when they be told of their foolishness, they rage and storm and think that men do them the greatest wrong in the world, when they make any gainsaying to that which they imagine to be good: and yet howsoever they far, they have but a supposal. For all their saying is, Our fathers taught us so: it is the order of our holy mother the Church: this hath now been received of old. Very well, shall God be outfaced with that? Shall his truth, which we ought to admit to be unfallible, be made void unless we be grounded upon custom and authorities of men? Nay, without that, there is nothing in men but vanities and lies. Hereby than we must learn not to think that strange which the Scripture speaketh, namely that we must fashion ourselves after our fathers, howbeit those fathers which have followed the truth of God and none other. To be short, we shall find that there is no certainty in them that follow not the law, & that none but the children of God can talk of it upon knowledge, 
1. job. 5. 2●  according as Saint john saith in his Canonical Epistle. Sooth it is not for us to be taught by conjectures of men, when the word of God is laid before us: for it is good reason that God should have so great authority over us, as that when he saith the word, we should wholly stick to it, and seek no farther: but yet is there always a true knowledge in faith, and not a wavering opinion. Contrariwise, all they that serve GOD after their own devotion, do but imagine, and serve gods whom they know not. The Papists say, that the Virgin Marie is their advocate, every one hath his patron, such as he hath devised of his own head; do they understand that GOD hath given them these offices? Have they any Testimonies thereof? None; but they think so. When I go on Pilgrimage or cause a mass to be sung, or found such a years mind: O that is goodly serving of God. What? Have you authority for all these things, that they be pleasing to God, and that he alloweth them? O no sir, but our intent is good. Yea, but that is not enough to bind God: for he must be served according to his own will: and he will none of all those things. To be short, examine all that the Idolaters do, and ye shall find that they be ravished and puffed up with a wavering opinion. Thereupon they soothe themselves exceedingly: but yet are they never assured of their case. Therefore it is not without cause that Moses reproveth the jews, for following the gods which they knew not. And indeed how shall a man know that which is not: for there is no knowledge, but the truth: and there is nothing but lies in all that men do devise, without the word of God.  
Again he saith yet further that the Idols whom they served, had done them no good. Truly the wretched misbelievers do bear them selves in hand, that the Idols whom they serve, have done them much good: as we see the Papists do, saying: Lo, we find it good to go to s●ich a Saint, for there is such a miracle as showeth that this devotion is not unprofitable: after which manner we see the Idolaters to have done at all times. When we served the Queen of heaven (say they in jeremy) we had our fill of meat and drink, 
〈…〉 .18.  there was plenty of all manner of good things. Lo how Satan blindeth these wretches, and God doth suffer them to be fed with vain flatteries, and to please themselves with their own superstitions, to their condemnation. Nevertheless, that which is spoken by the Prophet isaiah, shall be always true, namely, that Idols have no power to do either good nor evil: 
〈◊〉. ●49.  for they be nothing. Therefore let us learn first of all to stick unto the word, whereby God teacheth us, and let us follow our fathers, that is to say, those whom he hath allowed and chosen, and set forth for our example to the intent that we should imitate them. The very point whereat we must begin, for the having of a pure religion, both certain and infallible, is the said doctrine: and secondly that we be confirmed by the gracious gifts and benefits which God bestowed upon the old fathers, yea and even by those also whereof we ourselves have had proof in our own persons. Let these things induce us so much the more to give ourselves over unto him: and therewithal let us stand in awe of his threatenings, and likewise of his punishments, which we see executed upon all the wicked that have forsaken him. That in effect is that which we have to remember upon this place.  
Now for conclusion Moses addeth: The secrets belong to the Lord our God, and the things revealed before us and our children for ever, to the end we should do the things that are written in this book. This text is taken diverse ways: Some do expound it, that the secrets of our God be revealed unto us, and to our children: and that is a very profitable doctrine; for it is said, that the law containeth wonders that be incomprehensible to men, until time that he hath opened their eyes. Therefore David prayeth thus, Lord lighten me that I may behold the wonderful wisdom, 
〈◊〉. 119.18.  which is in thy law. And indeed, we do never by our natural wit understand that which is showed by the word of God; it exceedeth all that is in man. And that is the cause why this grace is so highly magnified in holy Scripture, that God dealt not with any nation, as he hath done with the jews: for that he had not revealed unto them the secrets of his word: 
Deut. 4.8.  but left them to walk in brutishness and ignorance. It is to a good purpose therefore to say, That the secrets of our God be revealed unto us at this day, that folk might be the more moved to be attentive to the law, knowing that God hath used a special goodness toward them to whom he hath showed himself so familiarly; as we have already seen in the fourth Chapter. But albeit that the same doctrine be very good & profitable, yet is it somewhat strained, because of the words: for the text is thus, The secrets belong to our God: And immediately after there is a letter set down, which is as much to say in our language, as, And the things that are revealed belong unto us and unto our children. Moses maketh here a distinction, after which manner also it was taken by the jews, which rested upon the letter, and they did well therein. For we must look diligently to the letter, if we will attain to the understanding of any text: but because they did not understand the true sense that was in the same letter, they have forged one that is altogether strange, and have played the beasts too much, for want of having an eye to the natural sense of Moses. They say in effect, that the secret Idolatries belong unto GOD, and the apparent Idolatries belong unto us, and to our children; to wit, to punish them. In deed it is true that GOD punisheth privy faults, for he reserveth many sins to his own punishing. We see that Idolaters do blear out their tongues, and make a mock, when they have rushed out into all manner of naughtiness: for their iniquity is not yet ripe. Yet notwithstanding, God taketh order that some crime shall come to knowledge, and be justly punished, that they which see it, shall be compelled to say, that it was right. This is very true. But Moses meant not so: for that were too bare a matter for this place. The thing that he meaneth in effect is this; That God hath his secrets to himself, and that unto us & unto our children he hath uttered his law, which is an apparent matter: as if he should say, that we must put a difference between that which is contained in holy scripture, and that which GOD hath hidden from us, of which also we have neither doctrine nor Testimony. We must put a difference between those two things. True it is, (as I have said) that all the doctrine of holy scripture surmounteth our capacity, and is too high for us, were it not that God did enlighten our minds. Notwithstanding, how soever the world go with us, yet when God uttereth a thing unto us, than he calleth it an open matter. Why? Because he would have us to apply ourselves to the same. And thereunto he addeth a promise, that they shall not be disappointed; according to this saying of his by his Prophet Esay: It is not in vain that I have said, 
Isa. 45.19.  seek me; As if ye should say; that all they which are desirous to be instructed in the word of God shall know his will by the same, neither will he suffer them to err, or to be deceived. Thus ye see how all things that God hath revealed unto men, are called open matters. And why? Because it is not a doctrine laid up in huckermucker, but a matter that ought to be known to all men. Now we understand, what Moses meant. Under colour that we must not be too inquisitive of God's secrets through too much curiosity, the world becometh brutish, and is well appayed to have some excuse of ignorance: the Idolaters yea even the veriest idiots of them can skill to say, Let Gods secrets alone. And to what end? Verily to the intent that men should seek for nothing. O, beware, we must not know too much. Not but what mean you by that? For as for the things which our Lord hath revealed unto us by his word, it is good reason that they should be known, and that we should give ear to them, and be diligent to apply our endeavour to the same. If we pass our bounds, by being more inquisitive than is lawful for us, we enter into a maze. Thus see we as now what Moses meant to say in this place, namely that the people should not foade their own ignorance, as men are wont to do. My friends (saith he) be well advised; for the secret things belong to our God, look what he would not have known, that hath he reserved to himself. But as for the things that are revealed; he hath imparted them to us, & to our children for ever, to the end that we should do the things that are written in this book. Know ye (saith he) that the things which are contained in his law, are profitable for the well ruling of our lives. And agreeably hereunto also Saint Paul saith: that all the scripture is profitable to teach, 
2. Tim. 3.16.  to exhort, to reprove & to make the man of God perfect to all good works. Sith the case standeth so, let us apply the exhortation of Moses to our own use. And first of all let us mark well, that none be exempted for their ignorance, that is to say, that none shall have any excuse which have disdained to hear God when he spoke unto them. And why? If they say, these be secret matters; I answer, and hath not God published them? Yes, but they be above our capacity: let us crave the spirit of understanding, and it shall be given unto us. But how soever it be, let us not say, I am no clerk, I have not been at school; for behold, the law is set forth to all folk both little and great; God would have us all to be instructed therein. Therefore they be apparent matters, which must be known to us and to our children. And wherefore? Because it is for our profit. We shall there find wherewith to be edified, and we know that God would have our life to be ruled thereby. Let us therefore be diligent, in such sort as we presume not to pass our bounds, when we be desirous to be taught in the school of God. Thus much for one point.  
Nevertheless God reserveth his secrets to himself, from the which we must abstain with all modesty, and submit ourselves thereunto. We may not therefore do as many fantastical heads do, which covet to know this and that, whereof we have no revelation in holy scripture. We must hold us still when God hath not spoken of an unknown thing and which is not contained in holy scripture. For it is the greatest wisdom that can be in men, not to be inquisitive of further things than God hath revealed unto them, and simply to content themselves, with that which they are able to conceive. They (say I) which can thus hold themselves within their compass, be far wiser than all they which pretend to know and understand all things: and to be ignorant of nothing. Now we see it is an excellent place, in that the things which be contained in holy scripture be called open. And on the other side let us keep ourselves in sobriety and temperance, to the end that if our minds be tossed with covetousness, we may hold them as it were captives, and not be too inquisitive of the secrets of God more than is lawful for us. This matter might be discoursed more at length but that were an endless thing. It sufficeth to have it in a brief sum, namely that as long as we seek to be instructed by the word of God, we cannot do amiss. But on the otherside, when we will needs presume above our power, then are we out of the way, we take that upon us which God hath reserved to himself, the secret things belong unto him. And for a conclusion, let us take an example of that which is fittest for this purpose. It is a wonderful secret of God and such a one as surmounteth all others, that GOD hath chosen men as seemed good to himself, and that before he created the world, he determined in his everlasting purpose, whatsoever he meant to do, choosing and electing some to himself, and refusing the others. Well then, this is declared us in holy scripture, and we ought to know it, notwithstanding that these mastiff dogs do bark against us, as we see how these wretches do murmur against this doctrine, yea and blaspheme it. What say they? It is too obscure a doctrine, we understand it not. Well admit it be strange unto you, yet is it not to be granted, that it should therefore take no place: but howsoever it be, it is God that hath said it, and we must stick to this saying. And if we will needs know wherefore, as these pelting rogues do, who in all matters behave themselves spitefully against God, saying, I would know what is the reason, unless God is unjust. O miserable creature, whither runnest thou headlong? God showeth that we must rest upon his holy will, and we be not permitted to seek any further, but are commanded to confess that he is righteous in all that he doth: and that he hath compassed all things in just weight and measure, so as nothing proceedeth from him, which is not wholly ordered with infinite wisdom and equity. When we be at that point, we must stick to it and behave ourselves soberly. So then by this example, we see how men ought to behave themselves and what mean they ought to keep. It is not for us to play the dolts as the Papists do: but we must understand the things which God hath revealed unto us, and then we must in likewise take heed that under colour that God hath revealed his secrets unto us, we sty not up into the air, seeking to know this and that, and give over ourselves to fond questions. Let us seek that only, which GOD would have us to know, and let us be ignorant of all the rest, yea and let us be willingly ignorant of it, knowing that our true wisdom is to be learned alonely in his school. And further to the intent we may turn holy scripture to our more profit, we must have an eye to edification, and refer all things to the learning of our salvation, as we have said already.  
Let us now fall down before the majesty of our good GOD with acknowledgement of our sins, beseeching him so to reform us, as we may not linger until he send forth his horrible vengeance upon us, but that we may prevent it; and that forasmuch as we have heretofore offended him so many ways, we may return unto him, at the least when he provoketh us thereunto, so as he may be merciful unto us for our Lord jesus Christ's sake; and that we may have our eyes open to behold the doctrine which he setteth before us, and our ears unstopped to hearken unto all the counsels & corrections which he continually and incessantly bestoweth upon us: and that by this means we may be able to possess all the blessings which he hath purchased for us, and which he hath prepared for his children and for all them that love him. That it may please him to bestow this grace not upon us only, but also upon all people and nations of the earth, etc.   

On Saturday the xi. of April, 1556. The CLXIX. Sermon which is the first upon the thirtieth Chapter.  
29 The secrets of the Lord etc.  

The thirtieth Chapter.  
WHen all these things be come upon thee, whether it be the blessing or the curse, which I have set before thee: and that thou remember them in thine heart, among all the nations, to the which the Lord thy God shall have cast thee out,  
2 And dost return unto the Lord thy God, and obey his voice, according to all that I command thee this day, thou and thy children, withal thy heart and with all thy soul:  
3 Then will the Lord thy God bring again thy Captives, and have mercy upon thee: and he will gather thee again from all people, among whom the Lord thy God hath dispersed thee.  
4 Notwithstanding that thou were cast out into the farthest parts of the haven: from thence will the Lord thy God gather thee, and from thence will he fetch thee.  
5 And the Lord thy God will bring thee again to the land which thy fathers possessed: and thou shalt possess it, and he will do thee good, and cause thee to grow much greater than thy fathers  
WE must remember well what was treated of yesterday: to wit, that when GOD doth impart himself unto us by his word, we must be attentive to receive the doctrine that is contained in the same. For although that all that is declared unto us in holy Scripture, be a far higher wisdom than our wits are able to attain unto: yet would not GOD that it should be kept hidden or secret. Wherefore? For if we resort unto him with lowliness, yielding ourselves as scholars, he will do the office of a teacher, in such wise as his will shall be altogether open unto us, nothing of all that is profitable for our salvation shall be dark unto us, so we suffer ourselves to be instructed of GOD. But there be two things which we must observe: the one is, that we be not possessed afore hand with overweening, as a great sort be, which think themselves wise enough to judge, & receive no more of God's word than is to their own liking. Let us beware of such devilish pride: and let us subdue all our wits to GOD. And we must also understand, that we should never conceive the things which are delivered unto us in his name, and from him, unless he himself enlightened us: for we be blind wretches, and there is nothing in us but rudeness and beastliness. GOD therefore must in this case work by his holy spirit. On the other side, when we read the holy scripture, or come to hear the word declared unto us: let us seek to be edified thereby, and not go about to satisfy our own lusts and foolish appetites, as many people do, which unhalowe the word of GOD: for they trouble themselves with many unprofitable questions, and think that they have done much, when they show themselves subtle. But GOD would that his word should profit us, and that it should be expressed in our life. Let us remember those two points, and then we shall see by experience, that our LORD protesteth not in vain by his Prophet Esay, 
Isa. 45.19.  that where he saith, Seek me, it is in good earnest, and that he will be found: and that when he speaketh, it is his will that we should understand his doctrine.  
Now if this were spoken in the time of the law, much more reason is it, that it should be verified at this day. For we know that jesus Christ hath declared himself unto us more familiarly by his Gospel. Therefore let us not be afraid, that things be too obseure for us. For behold our God allureth us to profit in his school, and saith that it belongeth to us and to our children, and that the things which he hath revealed unto us, are directed unto us, to the intent we should advise ourselves to walk according to his will. This is a thing that ought to encourage us to seek God, so far forth as is lawful for us, according to the measure that he appointeth. And herein we see what the malice of the Pope and of all his is in shutting out all the world from the word of God: like as at this day they do yet still exercise the same tyranny, maintaining that the holy Scripture was made for none but Monks, Friars, and Clergy men▪ so seemeth it to them. And yet have they no care thereof. For they have a divinity by themselves, which is as it were but a brawling of beggars. As for holy Scripture they leave it at their heels. Albeit tha● they despise it, yet they take out some word, as it were by pieces and gobbets, and in the mean while suffer not the people to enter into the kingdom of GOD. They hold the key to keep the gate fast shut, and like as they list not to enter themselves; 
Matt. 6.23.  so would they have all others to be shut out. They say it is a dangerous matter to deal with holy Scripture, that it is a nose of wax, that men may turn it which way they list, and that there be so high secrets therein, as men may thereby enter into a bottomless pit. In deed they have made a plain mockery of God's word; for they have falsified it in such wise, as men can scarcely know the meaning thereof. If we should hearken unto them, it is but a hodge podge, yet nevertheless we see that it is the certain and infallible truth of GOD.  
And moreover, albeit that the doctrine thereof be high, and that we are not able to attain thereunto by our own understanding, yet will GOD never fail them, that yield themselves lowly and apt to learn. Hereby therefore we see, how the devil reigned altogether in the Popedom, seeing they understood not what Moses meaneth in this place: namely that the doctrine of GOD which is delivered unto men, is not a hidden nor an obscure matter, but open and manifest, and that it is the lamp which must give us light, and the true mirror wherein we may behold the face of our GOD, 
Psa. 109.105  and whereby we may be transformed to the likeness of his glory: yea in very deed, so we resort unto it with such unfeigned zeal and affection, as I have told you of. But there are but few that understand the thing which is here declared: and in deed, the greater part of the world is not worthy thereof: for we see many that do continually hold on, and be deaf eared, in somuch that although GOD speaketh loud and shirle; yet they do wilfully despise him. Now then, let him that is ignorant be ignorant still; See how Saint Paul scorneth all such as will needs be wildeheaded, 
1. Cor. 14.38  and not submit themselves quietly to the obedience of God's word. Go too, saith he, will you be ignorant? Then be ignorant. And we see how in an other place, he saith, that they which would not believe the truth nor regard the light of life and salvation, 
2. Thess. 2. ●●  must needs be cast into horrible darkness: as we see many be, which make a jest of GOD. When they come to hear his word, what reverence yield they unto it? It is rather a vain curiosity: GOD must be fain to punish such foolke, and to deprive them of the fruit which all the faithful receive, that is to say, that they submit themselves unto him, seeking nothing but the profit by hearing God's word and beholding the force which it hath in working.  
Now therefore when we see that the word of God is after a sort unprofitable unto many people, and also a savour of death unto the misbelieving which disdain to be partakers of the grace that was offered them; 
〈◊〉. 2.16.  let us not start aside for all that, but let us hear our God, and in like wise be afraid to be punished, for our despising of such a treasure. Let us benefit ourselves by the doctrine of salvation. As how? Even by yielding ourselves quietly unto GOD (as I said afore) to be instructed by him who showeth himself to be a teacher of the little ones and lowly ones: and seeking nothing but to be edified through faith in the fear of his name, and in all godliness that we may be moved to call upon him and labour to serve him. When we be so minded; let us not doubt, but that he will utter unto us that power of his which is showed unto us in this text.  
And now Moses addeth a comfort to them that are afflicted, when they have offended God and that he useth rigour toward them, and that is very necessary. For the land of Chanaan was as a special earnest penny and pawn to the jews, that GOD had chosen and adopted them for his people, they were separated there from the rest of the world, it was a land that GOD had dedicated and reserved to himself, as if he had said, Here shall my name be called upon. The land of Chanaan was, as it were, a mirror of the kingdom of heaven, and of the everlasting inheritance. When the jews were banished from that land, it was, as if God should have rooted them out of his house, and said, I do refuse you, and I renounce you: and that was enough to bring them in despair. On the otherside, God promised to keep them evermore with a fatherly care, and to cause them to prosper continually. Therefore when they saw themselves overwhelmed with many miseries, yea almost infinite, it was a kind of driving of them into despair, yea even into unmeasurable despair, as if God had forgotten them. Finally GOD said that he would be their head and their king; and that they should be as a body gathered together unto him. Now when they be dispersed under the Painyms and the infidels, under the wicked and the despisers of the law, among people unholy and unclean: the reigning of such kind of people over the jews, made it seem unto them that God had forsaken them, and that his whole adopting of them was lost; so as they should all have perished in their afflictions, unless they were comforted. And that was the thing which Moses amed at. He showeth them, that although God be hard and rough to them for a time, yet doth he not fail to remember that he had chosen them for his people of purpose to use mercy toward them, yea, when the time serveth for it: howbeit not overhastily; but after that he had well ●amed them, so as in steed of rebelling against him, they have changed their mind to obey him. Now we perceive what is the meaning of Moses; And this is the more expressly and largely showed unto us, according as the Promise concerning the redeemer came more to light. For when God said to David, that the redeemer of the world which was promised unto Abraham should come of his seed, 
2. Sam. 7.14  he confirmed and ratified that which we hear in this Text, saying, If thy seed do fall away and forget my law, and go astray: I will (saith he) visit their iniquities, but it shall be with the rod of a man: I will punish them, but it shall be with measure, & I will never take away my mercy from them. This is a more large declaration of that which is said here, to wit, that God must needs so punish the jews, after he had long suffered their misbehaviour. And when they had showed themselves unreformable, he must punish them, howbeit in such wise, as there should yet be reserved some mercy. And wherefore? Because he hath not respect unto them simply, but unto himself and to his own truth. Now we must note that when God made his covenant with Abraham, as we have already said, the same was not for the worthiness that was in that people, neither was it for their deserts; but God grounded himself upon his own free goodness only. Albeit that the people show themselves unworthy, yet notwithstanding must GOD remain always firm in his purpose: according as Saint Paul also speaketh, 
Rom. 11.29.  saying, that the calling of GOD whereby he did choose the lineage of Abraham and sanctified it, is without repentance, and inchaungeable. It is true, that the hypocrites, (as it hath also been treated of,) have been punished according as they were worthy, and yet God's continual keeping of his promise profited them nothing at all. And why? See here how it came to pass. God had chosen the lineage of Abraham; that people fell away from him, and he punished them: according as their malice did increase and augment, even so were their punishments always the sorer, until they came even to the extremity, insomuch as God seemed even to have forsaken them, and to have cut them off from his house. And when he hath done so, then wrought he after such a sort, as there remaineth yet some seed hidden under the grounnde, and in time will he make it manifest that he forgetteth not what he had said, namely that in the seed of Abraham all nations of the earth should be blessed. 
Cen. 22.18.  Lo here a handful of people whom God keepeth, even after an incomprehensible manner. Anon after, out of this, he raised a great multitude of people until that jesus Christ himself was come. Be the wicked and the contemners of God and his law escaped thereby? No, God hath punished them. But now must we benefit ourselves by this doctrine. For albeit that our Lord jesus Christ hath appeared for the salvation of the world: yet must the Church remain until the end: we have the promise that cannot fail. But in the mean while we see the thankelesnesse which is too common in the world, yea and it so overfloweth the world, that GOD must needs withdraw his goodness, and exclude us from being partakers thereof, because we have thrust him far from us. And that is the cause of the desolation which is to be seen still in the Popedom at this day. The Papists would shield themselves against GOD and his word, by alleging that it is unpossible that God should forsake his Church: yea, but in the mean while they do not understand how they misbehave themselves against him, and are gone away from him, and cannot suffer him any way to come near them. And why? Because they drive away the Gospel from them with sword and fire, so as jesus Christ hath no place with them, nor access unto them. We see therefore, how GOD at the first blush seemeth to root out those whom he had called, and nothing is to be seen but confusion, as if the Church were lost, and utterly wiped out of the world. Yet notwithstanding God keepeth his own, he knoweth how to accomplish his promise; which is, that the state of the Church be ever continuing: and we see the marks of it. For when it was to have been thought that there was no more truth in the world, and that the service of GOD had been altogether brought to nought, he did set up some doctrine again. In deed the number of them that believe the Gospel is little: yet nevertheless it is a matter that exceedeth all expectation, and it would never have been thought, that he would have wrought after that fashion, against all hope: insomuch that (as it is said in the Psalm) it might be said that it is as a dream, 
Psal. 126.1.  if a man consider how the Gospel hath been set up again. Yet notwithstanding it falleth out that the wicked, & they that are wilfully bend to evil, gain nothing by that which God doth, for it is to their more confusion: but the faithful have wherewith to comfort themselves, when they see that God doth chastise them; for they perceive that he doth it not of purpose to forget his mercy, or for that he meaneth not to use it toward them. Lo here a staff to stay us by. when God chastiseth us for our sins. For one fillippe of his finger were enough to bring us to ruin, and to throw us into the deepest dungeon of death. As soon as GOD doth but blow upon us, (saith the holy scripture,) be a man never so fresh and flourishing, by and by he withereth and droopeth. 
Psal. 104.29  And what then shall become of us if we be smitten with his mighty hand? Must we not needs be worse than miserable? Here therefore we be admonished to stay ourselves upon some comfort, or else we shall be utterly undone as soon as God giveth us any token of his anger. Hereby we see how profitable this doctrine is for us, where he saith, that when God scourgeth thee, yet he will not forget the promise which he swore to thy fathers: and albeit that thou be thrust out into the uttermost parts of the world, yet nevertheless the Lord will gather thee again into this land which he hath promised thee for thine inheritance. As often therefore, as God punisheth us for our sins, be it that each of us have his private disease or wretchedness or any other token of the wrath of God: or else that we be generally scourged with the plague, with war, with hunger, or with any other affliction; first let us acknowledge our sins, and be sorry that we have offended our God, and provoked his wrath against us; and hereupon let us also be always resolved in this point, that he will not so punish us, but he will yet give place to his goodness and pity, and that we shall find mercy at his hand, when we condemn ourselves, and confess our offences, and beseech him to receive us into favour, not for our deserts but in respect of the covenant which he hath made with us, because he hath chosen us to be graffed into the body of our Lord jesus Christ. And like as in old time he declared by circumcision, that the jews were a people sanctified unto him, even so hath he now given us baptism, whereby he marketh us, as it were to be of his flock, and wherein we have a warrant that the blood of our Lord jesus is our cleansing, so as we be thereby washed from all our uncleanness. Having this, let us come boldly to our God, for we have here witness that he will receive us.  
But to the end that this doctrine may be the better understood, let us follow the order which is kept by Moses. When all these things (saith he) be come upon thee, whether is be the blessing or the curse. He setteth the blessing foremost, to show that the end whereat GOD doth always aim, is to draw us unto him by gentleness, and after a gracious and a loving manner. In deed if he should deal with us according to our kind, he should be rough unto us at the first: but he proveth whether he may win us by fair means, and therefore he doth always utter his goodness towards us, and maketh us to feel it. That is the cause why Moses saith, Thou shalt first see the blessings, and have experience of them. 
Psal. 30.9.  And in that respect also is GOD called gracious, liberal, long suffering, and slow to anger. This word therefore must be well weighed: for Moses showeth what the nature of GOD is toward us, to wit, that he desireth nothing but to handle us gently as a father doth his children, and that he taketh not any pleasure in dealing with us roughly. Thus much for one point  
And on the other side, he meant to do the jews to understand, that seeing they had had experience as well of the one as of the other, that is to say, as well of God's favour and of the benefits which he had promised them, as also of his punishments and corrections: the same aught to give them the more light, and confirm them the better in the things which they had heard, and that they had not believed. As for example. The jews were taught, that if they served God and obeyed him, he would keep them as his flock and have a special care of them, and as it were dandle them in his lap, and bestow all his richesses upon them, and finally deal with them as they could wish: And likewise they were threatened on the contrary side, that if they transgressed the law of God, and were wilful and froward against him, they should be driven to feel his hand against them; and like as they had fought against him, so he also would fight against them, Thus ye see how the threatenings are declared unto them as well as the blessings; and they cared neither for the one nor for the other, but played the brute beasts, and took leave to deal wickedly: insomuch that when GOD chastised them, they regarded it not. Nevertheless, in the end it must bring them to consideration of themselves, when they make comparison after this manner; As how? God hath verified it unto us, and showed it as it were with his finger that he hath not said in vain unto us, I will bless you if you walk in mine obedience. 
 We have perceived it by experience. Again, as touching the threatenings, he hath put them in execution, and we have been blockish for a time, but yet it behoveth us now to consider the matter. Thus ye see how the blessings being joined with the punishments served the better to bring back the jews unto God: and therefore they ought to have touched them the nearer to the quick. And that is the thing which Moses meant in saying, Gods chastising of you when you have done amiss, is not the only way whereby he will instruct you. In deed he will punish you, but that is not the only mean whereby he intendeth to teach you. For he will first make you to feel his goodness and patience, and when you have considered both twain of them, than is it time or else never to call yourselves to remembrance, and not to continue still brutish and senseless as you have been afore. That is the thing which we have to mark in the first place.  
Now lastly he saith, When God hath cast thee ou● among the strange nations, if thou return there unto thy heart, (That is the word which Moses useth, but he taketh it for remembrance) so as thou turn again with all thine affection unto the Lord thy God to obey him, he will then have pity on thee. Whereas he saith that the people shall be driven out of the land, it is the uttermost of all the punishments whereof he had made mention afore, according to that which we have already touched, namely that the land of Chanaan was as it were a warrant, that GOD took the jews for the household people of his realm, of purpose to lead them from thence to the inheritance of the kingdom of heaven. Now on the otherside, when the jews were driven out of the said Land, they were as people aliened from God. Alas [might they say] what a case is this? For our God which stretched out his hand to bring us out of the land of Egypt, did promise us therewithal that we should possess all the land that he gave to our father Abraham, and that it was unto us a token and a mark of his Adoption: but now be we deprived thereof, and that is a token that he hath utterly forsaken us. Upon this forewarning we have to gather, that seeing God, (after mean punishments) did not only promise and offer his mercy unto the jews, but also even when the rigour seemed extreme, and the wounds incurable, yet he left them some hope, howbeit not unto all, 
Deut. 28.62 Isa. 1.9. & 10.20.  but unto such as were reserved for seed (like as we have seen here before, and is also treated of aswell in the first chapter of Esay as also in the tenth). The same may serve us to great purpose. For when our Lord punisheth us but meanly, we take courage to return unto him: but if he continue to punish us a long while, and it seemeth that he hath quite cast us off, and we perceive nothing but rigour: then we be so beaten down, that we be not able to open our mouth to call upon him, and we be so caught with fear and sorrow, that we had leaver to pine away in our miseries, than to return unto him. To the end therefore that we may far the better by it, because men be so untoward to be brought unto God, when he afflicteth them roughly: let us mark well what is said in this place. Although that GOD do smite stroke upon stroke, although it seemeth that he is determined to overthrow altogether: yet notwithstanding he doth still call us back unto him, and would not have us to be faintehearted. And therefore let every man stir up himself, and although he be at his wits end as they say, so as he woteth not where to become: yet let him not cease to take heart in consideration of this promise and to say, No, although I were brought to the bottom of the grave, yet doth my God call me back to him, and telleth me that seeing I am touched with repentance, he will have mercy on me to forgive me all my sins. This therefore is it that we have to mark further in this place.  
Now Moses showeth what is true repentance, saying: If thou do turn unto the Lord thy GOD with all thy mind. For even the wickeddest, after God hath overmaistered them, will not stick to say, we have done amiss, and they will seem to be changed. But as soon as God giveth them any releasement, by and by they are worse than ever they were before. Or if they do not show at the first dash, that they be rebellious against GOD, yet doth their hypocrisy disclose itself at the last, and it will appear that there was a hidden sore within, and that there was nothing but filthy matter. To be short, there are very few, that turn themselves to GOD, though they be admonished by never so many afflictions. Therefore hath Moses in this place defined true repentance: and the same aught to serve us for many purposes. Let us first of all mark, that when God doth punish us we think it enough to be smitten with one stripe or twain. O, say we, In deed I have offended: but seeing I do acknowledge my sin, should God persecute me yet still? He seethe that I am a frail & a wretched creature, what would he have more than the confession of my fault? But we look not on the otherside, that our hearts be still hardened in wicked affections, and that it is become of us, (according as the Prophet complaineth) They turn unto me, 
Psal. 81.8.  howbeit no longer than whilst I do punish them: for afterward they are worse, or else they become as bad as they were afore. Seeing then that the case standeth so, let us learn, that when God, after he hath punished us once, doth hold on, and the plague increaseth upon us; it is not without cause that he doth so. For he perceiveth that there is yet a hidden naughtiness in us, like as a Physician perceiveth well that although a disease be mended in outward appearance, yet the root thereof is not quite taken away. The sick person could well find in his heart to be let alone: but he doth still carry the disease about him although he feel it not. Let us therefore learn to yield ourselves patiently to the corrections which God sendeth us. If they continue longer than we would, and our affections cannot abide it: we ought so much the more to turn unto him, specially with all our heart as Moses saith. Therefore he saith by his Prophet jeremy, If you turn, 
jer. 4.1.  turn unto me, ye children of Israel. For he seethe that this word repentance is abused by men: for it rolleth in their mouth, and every man maketh a kind of cloak thereof; as we see the Papists do, which call it a doing of penance, when folk make crosses, or take a cross upon their back, or besprincle themselves with holy water, or say amea culpa, or fast a certain day, or trot on pilgrimage, and do all other such abominations. Our Lord perceiving that these are all but mockeries, saith, It is to me, it is to me that you must turn. As if he should say, Am I a little babe, that you should bring me babbles to please me, and to make me pastime withal? No: but know ye that I am the living GOD which searcheth the hearts and knoweth all the thoughts of men: and though there be never so much doubleness in you, you shall not be able to deceive me. Assure yourselves therefore that I am he to whom you must convert. And in that respect doth Moses speak here of the whole heart. Let us consider then that to pacify the wrath of God when we have provoked it, every of us must enter into himself and so examine all our thoughts, as we may be no more given to our own sensuality; and that if we go about to be wise in our conceits, it shall come to nought, and God must have the governing of us by his word, and overrule our affections, that they may be bridled, and for as much as they boil against God, and resist him, let us thrust them under foot: for we shall never be able to dedicate ourselves unto God, until we have forsaken all our own lusts, which be contrary unto him. Thus you see how men must examine their hearts, to come to GOD indeed, and to have a right and a true repentance, such as is here mentioned by Moses.  
And now he addeth afterward, If thou do then call to remembrance. Wherein yet better than before, he showeth the fruit of the chastisements which GOD doth send us. And that is always to the end to induce us to suffer afflictions patiently; for we be like little children, 
Heb. 12.11.  as the Apostle saith in the Epistle to the Hebrews. As long as a father holdeth the rod in his hand, & scourgeth his child, there is nothing but weeping & sobbing: and even so it is with us. But if we could consider of the end of our afflictions, to wit, that they be a furtherance to our salvation, and do stand us in steed of medicines, (as we have already said) then were we too much unthankful if we could not find in our hearts to bow down our necks to him and say: Lord convert thou us at thy pleasure seeing thou knowest that we have need thereof, and makest it profitable to our salvation, and dost not show thyself altogether a rigorous judge. Moses therefore provoketh us thereunto by telling us, that although the people of Israel having been afflicted, perceived not at the first that their sins were the cause why they were cast into far countries, and as it were rooted out of the Church, and by all likelihood utterly rejected of God: yet should they at length begin to perceive it. And therefore let us learn to look always unto our GOD when he scourgeth us: and if we have forslowed to do it, yet when he holdeth on still, let us then at leastwise remember him, seeing that he doth still visit us, and let us not be wilful stubborn.  
But indeed this is not common to all: for there be many which continue froward, and are utterly cut off from the Church, and from all hope of salvation. And therefore seeing that the world is unreformable. Let us look well about us that we be not comprised in the number of them: and when God maketh us to feel his wrath, let us so feel it: as it cause us not to defy him, & to vomit our bleasphemies as many do; but to bring us in mind of our sins, and to make us ashamed of them; and moreover, that therewithal we may be assured to find mercy in our GOD: for without that, it is impossible that we should have any desire to turn unto him. As for those which think that God will not be merciful unto them, albeit that they do acknowledge their sins, yet will they squatte them down in their filthiness, and they can never be delivered or dispatched from them. And why so? Because they run away from God, neither is it possible to make them to come near him; for that they have none understanding of his fatherly goodness, nor be ascerteyned that he is ready to receive them unto him. Hereby we see, how the devil hath reigned and yet doth reign in the Popedom. For they talk much of repentance, but the wretched sinners are still left in doubt. In deed they give them many plasters; howbeit not to purge away the inward uncleanness; but rather to qualify, and to sweeten the sore on the outside, which inwardly continueth still: whereupon they become drunken with this foolish opinion, of satisfying God, & that thereby they deserve and make full amends. Thus the wretched Papists do their endeavour to reconcile themselves to God, but with what certainty? None at all: all is haphazard. Again they allege the keys of the Church; but those keys, be Pardons, Satisfactions, and Indulgences, and Merits before God, but no promise at all. Now contrariwise we must understand, that, for to have true repentance, it is behoveful that God do declare unto us his fatherly love, and that in making our repair to him we be fully certified that we shall not be disappointed, nor have the gate shut against us. How so? Moses hath spoken obscurely of the Redeemer, for the time was not yet come that the plain declaration should be made thereof. At this day jesus Christ doth call us, and we understand what the Apostle saith; 
 namely, that God's Throne is not dreadful and terrible unto us to make us afraid: but that it is a Throne of Grace unto us, to the which we may boldly approach. Now then let us acknowledge the inestimable good which God hath done us, in drawing us out of this maze of the Popedom, and in telling us, that he is ready to receive us to mercy, and to deal with us like a father, notwithstanding that we have been rebellious children towards him. Thus did Moses mean in this place.  
Yea and for a more confirmation thereof he addeth, Although thou wert dispersed into the uttermost coasts under heaven, yet the Lord thy God will fetch thee from thence, and bring thee again into this land which he hath promised thy fathers, and there he will increase thee more than ever thou wast. Moses doth here show that we must not mistrust God, albeit that there be nothing but troubles, miseries and calamities, so as we be utterly forlorn. Let us have an eye to this comfort. For ye see here how the people of Israel was like a body torn in pieces, and driven away as dust before the wind: and yet notwithstanding God doth promise to gather them together again. Now seeing he hath wrought so with them; we must understand that he will do the like toward us at this day, and that although we were dispersed, he will not fail to hold us under his protection, so as we shall be gathered together again, if jesus Christ do the office of a shepherd toward us, and we be of his flock. And hath he not in deed accomplished toward us that which is spoken here? We must consider, not only how God hath gathered us in, when we were under the tyranny of the Pope; but moreover how he hath assembled us here in a flock: we must understand that we be here united all together, as if we were of one household. Whereas we were dispersed and aliened from our Lord jesus Christ, he hath now renuited us to himself. For as Paul saith to the Colossians, his office is to gather all things together as well in heaven as in earth. 
Col. 1.21.  So long as we be cut off from the unity of faith, and aliened from jesus Christ, we be like dust driven with the wind●, and in such confused state have we been, but God hath delivered us from it. As often therefore as we come into extremity, let us understand that God would have us yet to turn unto him, and will give us furtherance thereunto: wherefore let us pluck up our hearts, following the exhortation that is given us here.  
And by the way Moses showeth that GOD doth it not for any recompense which he looketh for at the people's hand, but for love of his own free choice, and for his promise sake, by the which he bound himself when he swore unto Abraham to give unto him and his that land for their inheritance. Therefore when we turn unto our God to ask him forgiveness of our sins, if we would have him moved to show us mercy: we must not come unto him upon presumption of our merits; we must not think to obtain grace by our own satisfactions, or by our good works, or by any other means: but we must be wholly grounded upon this, that it hath once pleased him to receive us unto him, and also declared by his doings, that he will hold us for his children, seeing he hath given us jesus Christ, by whom we obtain forgiveness. When we be once grounded upon this free mercy, let us not doubt, but that our Lord is always priest and ready to receive us to mercy. But if we do serve never so little from that way, we shall so stray, that in stead of approaching unto God, we shall go further from him. That is the thing which Moses meant to signify, in making mention of the oath, whereby God had sworn to their fathers that he would give them the land. Likewise if at this day we perceive the Church to decrease, yea even so far as it may seem to be nothing; let us understand that GOD will multiply it, seeing he hath made that promise, at leastwise if we return unto him according as it is here spoken. And seeing he hath justified the knowledge of his mercy in the land of Chanaan, let us not doubt at this day, but that to bring us into the heritage of the kingdom of heaven, he will show himself much more steadfast, yea and utter such power in our behalf, that albeit we see never so many lets, as it were to shut the way of salvation against us, from the which even our own sins do turn us away; yet shall the goodness of GOD get the upper hand, so we bereave not ourselves of it altogether through our own unthankfulness. Seeing then that we do hear such exhortations, let us enter into examination of our sins, and let every of us confess how many ways he hath offended his God, and let all of us in general do the like with one common accord. And when we have mourned and sighed for them, let us then pray unto our good GOD, to touch us so to the quick, that we may not only come and confess our sins with our mouths, and with certain ceremonies, but also return to our GOD with heart and mind, so as he may assuage our plagues, griefs and afflictions, through his infinite goodness, which he hath manifested unto us by his Gospel, and we turn unto him with sure and infallible confidence, to obtain favour at his hand.  
Now let us fall down before the Majesty of our good GOD, with acknowledgement of our faults: beseeching him to cause his admonitions to profit in us more and more; and that seeing he hath once called us unto him, he suffer not his labour to be lost in afflicting us so many ways, but that we may finally return unto him: and that in so returning we may yield forth true righteousness and soundness, so as we double not ne play the hypocrites. And that to accomplish this thing he make us to feel and to acknowledge his fatherly goodness, that we may be altogether given over thereunto, and have our eyes and all our senses so fixed on our Lord jesus Christ, as we may understand that it is by his means that we must obtain mercy of GOD, of the which we be unworthy as touching ourselves. That it will please him to bestow this grace not only upon us, but also upon all people and nations of the earth, etc.    

On Monday the xx. of April, 1556. The CLXX. Sermon which is the second upon the thirtieth Chapter.  
6 And the Lord thy God will circumcise thy heart and the heart of thy seed, that thou mayest love the Lord thy GOD with all thine heart and with all thy soul, to the end that thou mayst live.  
7 And the Lord thy God will lay all these curses upon thine enemies, and upon them that hate thee, and which have persecuted thee.  
8 Thou then shalt return, and obey the voice of the Lord, and do all these Commandments, which I command thee this day.  
9 The Lord thy GOD will make thee plentiful in all the works of thy hand, in the fruit of thy womb, in the fruit of thy cattle, and in the fruit of thy Land to thy welfare. For the Lord will rejoice again over thee to do thee good, like as he did rejoice over thy fathers.  
10 If thou obey the voice of the Lord thy God, in keeping his commandements and his ordinances written in the book of this Law, and return unto the Lord thy GOD with all thine heart and with all thy Soul.  
HItherto Moses in promising that God would vouchsafe such favour on his people, as to bless them, hath spoken but of the things which concern this present life, as of bodily health, of food, of peace, and of preservation from their enemies. But now he speaketh of a higher and a more excellent matter, to wit, that GOD will change the hearts of them which before were evil and froward. And that is a far greater thing than to give us only meat and drink, and whatsoever else is to be desired for the flesh in this transitory life. We have moreover to gather out of this text, that whereas the holy Scripture requireth us to do that which God demandeth; it is not because we have the power to do it: for GOD doth not measure his commandments after our power: albeit that we be weak, yet nevertheless we be bound unto him: but when he hath showed us our duty, it belongeth to him to give us the grace to accomplish it. And this text doth show it us very well: for we have seen it heretofore, (and Moses doth yet again confirm the same, 
Deut. 30. ● ) that men ought to turn to God; that they ought to fear him with all their heart and with all their soul; & that they ought to observe his law. Now when we hear this, we may judge that if men will employ themselves, & take a good way, it is in their liberty, and they have free choice to govern themselves well if they list: and the Papists in deed do abuse themselves with such Texts. For as soon as they hear that God commandeth; they do forthwith conclude that we are able to put all in execution. But we see how Moses speaketh thereof. He saith, Thou shalt keep the commandments of the Lord thy GOD, to love him with all thine heart and with all thy soul; and then he addeth, It is the Lord that will give thee such a mind, & such an affection. Also he saith in another place, Circumcise your hearts this day unto the Lord: and now he saith, 
〈◊〉. 10.16.  It is the Lord that will circumcise thine heart. It is his very office. We see then, that when God giveth us his law, it is not because we are able to attain to the accomplishment of that which is contained in it: but it is enough for us to understand wherein we be bound unto him: and that knowing once our infirmity, we resort to the remedy; even to pray him that he will supply our default. But they may here reply, that Moses meaneth not, that only GOD should altogether change men, and reform their hearts: for this place seemeth to show, that God will aid men, when they have some good motion, and be disposed to serve him: and that it is so, he saith, Thou shalt love the Lord thy God with all thy heart. But yet he addeth, And the Lord will make thee to love him. It seemeth therefore that Moses placeth some good disposition in men, and that they do begin on their part, and that thereupon God helpeth them and addeth that which they want. Thus do the Papists turmoil themselves, when men allege unto them whatsoever is spoken in holy Scripture concerning the grace of God; as that it is he which enlighteneth our conscience, it is he that giveth us the knowledge to discern good from evil, it is he that giveth us wisdom to walk as becometh us, it is he that giveth us power to resist temptations, it is he that wealdeth & guideth our hearts in his obedience; it is he that giveth us the power and virtue to continue: when men tell them any of these things, O [say they] it is true that men do not all; for, seeing that they be weak, God must aid them: but yet doth it lie in them to guide themselves, and to have some good preparation; and moreover it lieth in them also to follow the grace of God and to receive it; and having accepted it to make it to prevail. To be short, the Papists make a parting of stakes as if it lay in us to seek God, & then that it were in us to put his grace in effect, in such wise as it should not be unprofitable, and that there is also a certain agreement between God and man, so as God for his part doth one piece and we do the other, yea and the principal part. But the meaning of Moses is nothing so. For he showeth not what belongeth to man, as in comparison and in respect of God. But it is the common fashion of the holy scripture, first to show us what is our duty, and then to add that although we be not able to resort unto God when he calleth us, yet we must not be fainthearted at the feeling of our weakness: but rather resort unto him that is able to help it, according as he hath promised to do it. Let us mark well then, that when holy Scripture speaketh of that which men do owe unto God, we must not in that case stand scanning of our own power and ability: for we shall not fail to be evermore debtors, as we have said: and yet we must note also, that the unability which is in us, proceedeth of our fault. Yet notwithstanding the Papists allege, that it were a cruelty in God to require of us to do more than we can. It seemeth indeed, that God ought to be contented; if a man do what he can. Now than if we cannot have a good desire, 
2. Cor. 3.5.  and if we have yet less power, that we cannot so much as think a good thought; wherefore doth God constrain us to love him perfectly? There seemeth to be no upright dealing in that. But we must repair to our original sin, which hindereth us so as we serve not God no nor have not the will to serve him. Indeed God hath imprinted a will in us by nature, 
Rom. 1.20.  and for as much as we are men, we have a discretion to discern good and evil, whereby we be inexcusable: and when we sin, it cometh not of compulsion, neither are we forced by other means; but it proceedeth of our own will and inclination. But now let us see whether our will can bend itself both the ways, and is able to choose either good or evil? No. For we be captives under sin: 
Rom. 6.17, & 7.14.  and whence cometh this captivity and bondage? From the offence of Adam. Seeing therefore that the evil is in ourselves; we must not seek for fond and unprofitable excuses, for we shall win nothing thereby; but let us stoop and condemn ourselves. If God therefore require aught of us, he doth us no wrong; and yet notwithstanding, men may not reply that they be feeble and weak, for the evil shall evermore be imputed unto them, & they shall be found guilty thereof. But now let us come back to the matter which we have touched. The holy scripture setteth before us the law of God as the thing which we ought to follow; and that is our rule. We for our part do draw clean contrary. Whereto then serveth the law of God so long as it is but a dead letter, that is to say, so long as we have but our ears beaten therewith, or so long as it is written but in paper & parchment, or in stones as this was, as it is in deed so long as it is but preached unto us? It serveth but to our condemnation, so as we be there convicted and can no more plead ignorance: but rather show ourselves open rebels, in that we bow not down our necks, to receive the yoke which God hath ordained for us. That is the cause why the law of God under Moses did bring nothing but wrath. Therefore he saith that it doth augment sin; 
Rom. 4.15. Rom. 5.2. 2. Cor. 3.7.  and consequently that it is unto us the messenger of death. So then, let us mark well, that whereas God teacheth us what we ought to do; albeit that the same doctrine ought of itself to serve us to salvation: yet nevertheless it bringeth us nothing but condemnation, even because of our sin. Such is the falling out of it; but howsoever the case stand, yet must the law of God always condemn us. Now after that God hath convicted men, & beaten down their pride, to the intent they should not presume of themselves; he addeth the promise, and saith: Go to, It is true that your hearts be incircumcised, it is certain that you have blind motions, and that you be corrupted in all your nature: but I will change your hearts, I will renew your minds, I will reform you to myself: whereas heretofore you have been rebellious against me, & there hath been nothing in you but malice: henceforth there shallbe a readiness to obey my law. God giveth that very promise. Whereby he showeth that whatsoever he commanded us afore, our doing thereof shallbe by his only power, & not in any part by our own. In this case it is not for us to father the chief part upon our own free will, no nor the one half neither, for God must have all the praise without exception, and that whatsoever we do, do proceed of his working of it in us, and of his reforming of our wits, and of his changing of us. And for that cause the holy Scripture saith, 
2. Cor. 5.17.  that we be made new creatures. When it saith so, doth it mean that men were ●arst good? No, but that GOD doth reform them. And in deed if it were in us to amend our souls, and to renew them; we should do more than GOD doth. GOD hath created our bodies and also our souls; but yet notwithstanding, what bring we from our mother's womb, but all manner of cursedness? For (as I have said) we be infected with original sin. Thus doth GOD make us mortal men; yea, but in the mean while, there is this mischief, namely, that we be aliened from him and from all goodness. Now if men were able to deliver themselves out of the curse wherein they be, and could give themselves a new power: should not they then do more than GOD hath done? Now than whereas Moses sayeth in this place, The Lord will circumcise thy heart to love thy GOD with all thy heart and with all thy soul: he showeth thereby that if we do amiss, (as we do indeed,) we cannot have so much as any one good motion to come unto GOD, until we be altogether renewed by Gods working in us: and therefore that we must not be faint-hearted. Wherefore? For when he hath taught us what we ought to do, he giveth us also the power to perform it. After he hath taught us by the voice of men, he teacheth us also by his holy Spirit in our hearts; and that teaching is of efficacy; so as we do not only know the good, but also we have a desire to follow it and to give ourselves over unto it. And that is the cause why he sayeth that we be drawn unto him. 
john. 6.44.  And indeed Moses saith not, The Lord will circumcise thine heart, to the end that thou mayst be able to love him, but he saith, to the end that thou love him. He showeth that GOD doth not only give us the power to will well, but also doth thoroughly fashion us to the same. And that is a further point wherein the Papists do abuse themselves too grossly: for when they speak of the grace of the holy Spirit, they understand that GOD in deed giveth us the power, if it seem good to us: but yet that all the same lieth in our discretion, and that GOD'S working in us is not in such sort, as that both our listing and our performing proceed both thereof. But it is too nygardely a speaking of the grace of GOD, that he should say unto man, Well, I will give thee power that thou mayst do well, if thou wilt: but I will lay the bridle on thy neck, and when thou hast a good will, and that of thyself, if thou hast constancy and power to put it in execution: thou mayest well do it, and I will help thee therein. If GOD should do so, what should become of our salvation? For can men in such frailty as we do feel, and amidst so many combattes as Satan doth deliver us, have one only firm and constant will? It is impossible. Moses therefore sayeth not, that GOD will circumcise our hearts, to the intent we may have power to fear him: but he putteth the thing in effect, to the intent that we shall fear him; after which manner also he speaketh by his Prophets, as well jeremy as Ezechiel. 
jer. 31.33. Ezec. 36.26.  He sayeth, that he will put his fear in our hearts. He sayeth not that he will give them power. And then will I make them (sayeth he) to walk in my commandments. This is it that GOD doth attribute unto himself, to wit, that he will so imprint his Law in our hearts, as we shall have a will agreeable unto his: and then he will guide and govern us in such sort as we shall overcome all temptations, and accomplish that which he commandeth us. It belongeth not to us then, to challenged such praise to ourselves. Thereby we see that the Papists deal treacherously in all the doctrine of free-will: for all their whole seeking is to rob GOD of all that ever the holy Scripture declareth to be his, and which he reserveth to himself, and to spoil him of his honour, usurping it every man to himself. Let us therefore beware of this devilish arrogancy, and let us understand that Saint Paul hath not said without cause, 
Phil. 2.13.  That it is GOD that worketh in us both the will and the deed. Saint Paul sayeth not after the manner of the Papists, that when God giveth us the mean, we may be able to will that which is good, but he sayeth, that he will put the will in us. And then he addeth, that GOD in likewise doth work the matter, that is to say, he accomplisheth the good works in us: and the whole is performed (sayeth he) after his own will. Therefore, whereas the Papists say that GOD hath respect whether we be able to use his grace well or no: and that according as every man behaveth and governeth himself, GOD dealeth with him thereafter: Saint Paul sayeth that it proceedeth altogether of GOD'S good pleasure. And yet it is not therefore to be said that we be blocks of wood. But let us mark well what Saint Paul concludeth, that is, that we must walk in fear and wariness, 
Phil. 2. 1●.  working our salvation. What? Is it in us to do it? No: but he showeth that we be instruments of GOD, and that when he giveth us the will and power to perform, it is because that every one of us should offer himself to do his endeavour, howbeit under the leading of the holy Spirit, acknowledging that all of it proceedeth from above: and Saint Paul sayeth that we must do it with fear and carefulness, to the intent we be not unprofitable; and yet that in the mean while, there be not any drop of presumption in us, to suppose that we have any ability or power of ourselves, but that GOD be honoured as he deserveth. Now we see, what is the natural sense of this Text, where Moses promiseth unto the jews that GOD will circumcise their hearts. Thereby he showeth that it is not enough for men to have the Law preached, and to have their ears beaten therewith, and to understand what their duty is: for all that will be but as a dead thing, until the time that God do change their hearts, and reform them, and work within them; and that the affections of men and their thoughts be guided by the holy Ghost.  
And by the way he showeth here the use of Circumcision, which is another point worthy to be marked. For the fantastical fellows of our days, which would take away the Baptism of little children, never understood the use of Circumcision. It seemed unto them that it was but a temporal matter, yea and a trifling thing, and that it was not spiritual for the ancient fathers: in so much that the cursed heretic which was punished in this Town, mocked all the Sacraments of the Law of Moses. Abraham [said he] had but a shadow of the heavenly life; and albeit; that he was named the father of the faithfully, and it appeareth, that he did altogether stay himself upon the celestial heritage: yet was he not touched therewith, neither did the fathers know GOD, but worshipped an Angel which was there in a visible shape in stead of GOD. These be the horrible Blasphemies, which ensue when men do so separate the Law from the Gospel. In deed we have at this day a grace which surpasseth that grace which GOD showed to our fathers: but yet must we not so bereave, Abraham of the spiritual kingdom of our Lord jesus Christ, as to make Circumcision to be but an earthly Sacrament. Therefore let us bear well in mind, that when GOD ordained Circumcision, besides that it was a seal of the righteousness of faith, 
 (as Saint Paul sayeth in the fourth Chapter to the Romans:) it did also show unto men that they ought to be mortified, and renewed by regeneration to the obedience of GOD. Whereby we may gather, that Circumcision signified the same thing unto the jews, which Baptism importeth unto us at this day. What have we in Baptism? That we be blessed in our Lord jesus Christ; and that whereas we have nothing but accursedness by the heritage of Adam, we be sanctified to be adopted into the celestial heritage, so as God by justifying us, doth accept them which were not erst worthy to be numbered amongst his creatures. Again, we have also a similitude and a portraiture of death, that we might be changed to serve our GOD. The same was likewise in Circumcision: and Moses doth show in this place, that it was not a vain figure. It was not a mark that GOD had set upon his people, but only to say, You are a chosen people, and in the mean while they should have thereby no promise, not warrant of their salvation, nor of any thing that was spiritual. But contrariwise in saying that GOD will Circumcise their hearts; he showeth that this Sacrament, this visible sign of Circumcision, declared unto them that they ought to be changed, and that they ought to be a holy people unto their GOD. And therefore let us learn that Baptism at this day succeed circumcision, like as Saint Paul sayeth in the Epistle to the Colossians. 
Col. 2.12.  After he hath showed that Circumcision remaineth not at this day as touching the outward use: he sayeth that we be Circumcised, not by the hand of man, but in that we be buried in the Baptism of our Lord jesus, whereby the old man is mortified, that from henceforth the spirit of God may govern us. Thus ye see what we have to observe in this place, as touching the first point. Therefore let us mark, that although the fathers which lived under the Law were as little children under their Tutors and Overseers: 
Gal. 3.23. & 4.2.  yet were they the children of GOD as we are; and had the very same promise of salvation, and the Sacraments which GOD delivered them, tended to the self same end, and so consequently were spiritual. Thus much concerning one point.  
Now furthermore it is here showed unto us, that Circumcision did not only signify unto the jews, that they should be a holy people unto GOD, and that they should change the malice of their hearts: but it showed also that God would do them the favour to regenerate them by his holy Spirit. As at this day in Baptism, when the water is powered upon the head of a little child, it is not only to signify, that being come to man's age he must serve GOD, and yet notwithstanding is not able to do it unless it be given him from above: but the infant is baptized by the hand of another, and the hand of the Minister is, as it were the hand of jesus Christ, to whom only it doth appertain to Baptizm, as Saint john saith: We in deed do Baptizm with water, but his office is to Baptizm with the Spirit and with fire. Therefore let us mark it well that when the Minister layeth the water on the child's head, therein he representeth the person of our Lord jesus Christ, witnessing thereby, that our Lord jesus will be so gracious to as many as believe and are chosen of GOD his father; as to draw them to him and to govern them, so as they shall become new Creatures. And even so is it with Circumcision. Abraham in deed was circumcised; but that was after an extraordinary manner. But yet ordinarily it behoved men to be circumcised by the hands of them that were appointed thereunto: and those did represent the person of God. It was therefore a testimony that men of themselves could not be circumcised, but that it was necessary that God should put his hand thereto, and that he should change them. Seeing it is so, let us mark, that in all the Sacraments we bring nothing of our own, but that we do rather come to receive that which is offered unto us in the name of GOD. The Sacraments than be not meritorious matters, that men might allege any service that they had done; but rather come to seek that which they want. Whereby we see the foolishness that is in the jews: for they boast themselves of Circumcision, as if it had been a great virtue, and would needs bring it in reckoning, as if God had been beholden unto them, because they were circumcised. To be short, whensoever deserving and grace came in question, the jews pretended that they were not saved by the free goodness and mercy of God. And wherefore? To what end served the circumcision? It served for a testimony, for an earnest, for a visible sign, to declare that it is God that doth all in us. But these miserable beasts understand not that. See here I pray you the unthankfulness of men; which hath taken place not with that nation only, but among the christians also, where the goodness of God hath been uttered much more at large. Behold, our Lord jesus Christ calleth us unto him, 
Col. 2.10.  he telleth us that we must seek all our welfare in him: & yet the Papists have not ceased to distinguish, and to seek out a work, which is wrought on man's part as they term it. They have yielded that the principal part of the Sacraments is a divine work; but yet nevertheless they stick not to say, that men do bring thereunto somewhat of their own. And no marvel. For we see to what point they are come; namely that they have changed the Supper of our Lord jesus Christ, into a charm, and a devilish sorcery. Thus said jesus Christ; Take, 
Matt. 26.26  Eat: he commandeth us to receive it: & the Papists make God to believe, that they do offer it unto him. And further they establish thereupon a work of merit, even the most excellent that ever they could dream of. But yet for all that we see how the devil hath bewitched them, so as they have changed the whole order of nature. For in stead of receiving that thing with humility which God offered them; they have presumed to offer unto him the things which they have forged in their own brain: & do make themselves believe, that all those things are acceptable unto him, yea and that he is very much beholding to them for so doing. So much the more therefore doth it stand us in hand to mark that which is spoken here, namely, The Lord thy God will circumcise thy heart. So then, seeing God hath showed us what Baptism doth signify, let us understand how it is our duty to reform us, and to renounce our own nature to serve GOD. But do we once know that? Then let us proceed to the promise that is given us, which is, that because we can do nothing, GOD saith that he will put to his hand, that we may be changed, and become new creatures, through his holy spirit. This is in effect that which we have to observe in this place.  
Now Moses addeth, That thou mayst live, not that God dealeth with us according to our deservings: but because we be slothful, therefore he addeth this promise, namely, that we shall be blessed of God: and whatsoever he hath said to make us to walk in his obedience, it is to show us, that we must walk in such sort, as we provoke not the vengeance of GOD against us, if we will be blessed of him. It is true that he may always punish us by good right: and that although he guide us, and that we have a good will to serve him, yet is there such imperfection in us, as we be evermore faulty before him: but yet he forbeareth us. And therefore when these things be put together, namely, that GOD maketh us to walk according to his Law, and that he doth it to the end that we may live; it is all one as if it were said, that men bereave and spoil themselves of the grace of GOD, because they are wicked, and live not as becometh them. And therefore God is fain to redress it, and to draw them unto him, and to reform them, and by that mean to make them to enjoy all his blessings.  
Now he addeth thereunto, That he will rejoice over them for good, as he rejoiced over their fathers. This is a manner of speech that importeth much. In deed GOD is not subject to our passions, to rejoice after the manner of men, there is no such matter in him: but he speaketh thus, for that he could not sufficiently express the love which he beareth to us, but by such similitudes. The thing then which the holy Ghost meant, is that GOD holdeth us so dear, and beareth us such fervent love, that a father rejoiceth not more when he is able to advance his child, or when he can do him good, than GOD rejoiceth in us, when he hath occasion to do us good, as who would say, that his afflicting and scourging of us doth grieve and vex him, and that he doth it contrary to his inclination. For he requireth nothing but to find us always disposed to receive the riches which he hath in his hand, which also he is ready to bestow upon us. And therefore doth GOD borrow the same similitude of men. For (as we have said) he is not like unto us, neither must we have so fond imaginations, as to think that he is moved with passions either one way or other; but to the intent to manifest unto us, how much he loveth us, he crieth alas, when he is to afflict those to whom he meaneth to do good. 
Isa. 42.1.  Alas [sayeth he] must I avenge myself as of mine enemies, and rejoice me in vexing them? He calleth them his enemies, and yet he speaketh still of the jews, whom he had chosen: but he presupposeth that they made war against him, and that therefore he was driven to be revenged of them: howbeit he declareth that it was to his grief. Let us therefore learn to taste of this love whereof the holy scripture speaketh unto us; that we may be so ravished therewith, as to desire nothing more than to submit ourselves to our God, which is in deed the thing that he shooteth at. Wherefore is it that God forceth himself to show unto us so vehement an affection? It is to mollify the hardness of our hearts, that we may be inflamed with an other manner of zeal than we have. Will we then enjoy our God? Let us give him occasion to do us good, let us (I say) suffer him to be merciful and liberal towards us; when we hinder not God to do us good, he protesteth that he is glad of it. And contrariwise, when we lay a bar in his way; so as he cannot use his gracious goodness towards us, in pouring out his benefits upon us as he for his part is ready to do: he saith, that we grieve his holy spirit. 
〈…〉 10.  For after that manner speaketh the Prophet I say. They have grieved the spirit of God (saith he.) Not that God is subject to vexation of mind, as I have said already; but it is to show that men are so much the more faulty, and to cause them to abhor their naughtiness the more, when they be thus rebellious against him, and cannot suffer him to do them good. Moses doth add moreover, Because thou shalt have harkened to the voice of the Lord thy God. Here he cometh again to the order of speaking: for it is enough that he hath told us in one word, that because we be not able, God promiseth to do it. Yet nevertheless he continueth his office: and as he was the lawgiver ordained of God, so doth he require the people to walk uprightly. That is the cause why he useth still this speech, saying: Because thou shalt hearken to the voice of the Lord thy God, yea and that thy hearing shall be to keep that which is contained in the Law. Hereby he meaneth to show us, how we should obey God, that is to say, by what mean. And as touching the end, we have seen heretofore what it is: namely that he requireth obedience at our hands, to the end he may have occasion to deal with us gently, and after a fatherly manner, and that he desireth nothing but to power out his great treasures upon us. It is then to our profit and salvation that we should obey him. That is the end, and the mean is, by hearing his voice. We must therefore beware that we rebel not against him, nor be deaf eared when he speaketh unto us, except we mean to grieve him, as he sayeth in the Psalm. 
 Be not rebellious as your fathers were, which provoked God's spirit every day. There God complaineth that he was provoked to wrath, when that the people grieved him, and that he was fain to enter into a disliking of them. So then, let us hold this rule that is delivered unto us, whereby to enjoy our GOD, that he may cause us to prosper. The mean whereof is, that whilst he speaketh unto us, we have our ears attentive to receive his voice. And Moses doth therewithal express what is the manner of hearing God well. For there are a great many which bring Asses ears with them: they can well enough say that the things which are spoken are true, like the Ass which can well enough nod with his ears. So it costeth them nothing to say, It is all good, I like well of it: but yet they be not a whit touched at their hearts, nay rather, we see they despise all that is told them; and they suppose that God is beholding unto them, when they have not openly spoken against him, nor blasphemed his doctrine. But Moses requireth an other manner of hearing far differing from this: namely The performing of the things which are contained in the law. It is said in an other place, 
Luke. 11.28.  that jesus Christ avoweth them to be blessed which hear the word of GOD and keep it. And there our Lord jesus Christ speaketh the more grossly, to the intent we might be the better informed: for we forget things, and we think that if we confess the Law to be good, righteous, and holy, we be then discharged: But our Lord saith, that we must first hear and then keep. And Moses joineth both together, as in deed, to hear and to keep, are things which ought never to go a sunder. Yea, but yet therewithal he giveth men a perfect rule, so they yield to be taught of him; and they shall not need, (as we have seen here before) to turn either to the right hand or to the left. 
Deut. 5.32.  Therefore let us mark that the doctrine of the law doth teach us what is good, and that thereby GOD meaneth to inform us plainly of his will, that we may be pliable to be taught, and submit ourselves obediently unto him. They then which invent one thing or other of their own brain, and would do as they list: do show that they rather serve their own affections, than GOD. Therefore to order our life well, we have none other rule but that which is given us from above, nor any other than the very same which is contained in the Law of God. In deed men do evermore confess that nothing ought to be done which is not agreeable unto God's will: but yet for all that, they forge and devise still some new invention or other. And that is because they think that God hath not in his Law declared unto us, all that he requireth of us, and that he would have us to stay altogether upon that. And therefore Moses sendeth us back to that which is set down here: as if he should say, Men must not take upon them to add any thing in this behalf under colour that the same is well pleasing to GOD: for I tell you that whatsoever God requireth and alloweth, he doth declare it in his Law: content yourselves therefore with this doctrine, and be not wiser than needeth, seeing that your GOD hath taught you perfectly. For the better confirmation hereof he saith, Because thou shalt be converted to the Lord thy God, with all thy heart, and with all thy soul. He showeth here, that before we can hear GOD, or keep his law, and be obedient unto him: we must be converted unto him. In deed he speaketh to such as were already swerved: But yet the nature of men is so in general, that even from our mother's womb we be all of us backslyders, and enemies to GOD, and there is nothing in us but utter frowardness and rebellion. God therefore must be feign to change us from the root. For he shall never get good fruit out of us, unless the root be first changed. Now this word Conversion, or, Turning importeth, that, whereas man hath his back turned upon God, he must turn again toward him with his face: and that is all one as if the scripture should speak of a change; as it is in likewise said that we must be renewed. 
Rom. 12.2.  We must therefore consider, that if we have the wit to suffer our GOD to teach us, it is a token that we are going toward him, and that we be willing to show the fear, obedience, and subjection which we own unto his Law: But yet we must come to this point, of converting or turning back. And wherefore? For until men do know themselves, how can they so order their life, as it may be acceptable to God? We must understand that we be altogether untoward, and we must begin at this point, that whereas we have been like strayed beasts, we must come and submit ourselves to our God. And for that cause the Prophet jeremy saith, that the thorns which be in us must be plucked up, 
jer. 4.4.  and then the good seed shall have place: as if a place were full of thorns and briars, and evil weeds, the same could not be sown, neither could any plough go there to put in the good seed: and therefore it must first be stubbed and rid clean. And that is the cause also why the Apostle setteth down the same similitude, according to that which Moses meant to show in this place, insomuch that having treated of the fear of God, and of obeedience to his law, he doth purposely speak of Conversion, saying it is needful that men should be changed. And he saith, with all the heart and with all the soul, showing that the repentance which God requireth of us, is that we should serve him unfeignedly, according as all the Scripture declareth. For men be given to hypocrisy: It is enough with them to have a certain fair show and outward appearance, and it seemeth to them that God is paid. But he regardeth not that which is fair to the eye: he would possess our hearts and affections, that is the principal point. Mean we then to direct our life in such sort as it may be allowed of GOD? It is not sufficient to occupy our hands, our feet, and our eyes, and to order our outward life unblamably, so as men may find no fault therewith: but also our thoughts and our affections must be altogether changed, as Saint Paul also declareth, 
Rom. 12.2.  that the same is our reasonable service. Renew yourselves (saith he.) He speaketh neither of hands, nor of feet, but of all your understanding & of all your soul: you must of necessity be changed, if you desire that God should accept the offering which you make unto him of your life. Herein we see how much the Papists be deceived, when they speak of repentance. For among them repentance [or as they term it, Penance) is but the doing of trifling toys, as to go woolwarde, to trot on pilgrimage, to do other gewgaws, to cause some Mass to be said, or to bestow some Alms. That is the thing which the Papists do comprehend under this word Penance. But the holy scripture saith that men must convert, that is to say, be changed. There is no word of gadding hither and thither, neither is there any talking of the making of any outward countenance; but that there must be this renewing. And it declareth yet farther, that the same renewing must be of our hart, and not only of our hart, but also of all our whole heart; as if it were said, that God accepteth no feigning, but rather utterly abhorreth it. True it is that we cannot have a heart so perfect as is requisite, it shall want much thereof: nevertheless, we must mislike of all feigning, and not be double minded: And we must enforce ourselves to fight against all our wicked affections, and not cease until our God do reign over us as we serve him, not upon compulsion and in outward show, but of a free good will, and as setting all our delight in his Law, 
Psal. 119. 2●  according to that way which David showeth us by his own example.  
Now forasmuch as we be so far off from this perfection, and so guilty before our God, as he may justly cast us off altogether: let us come and with all humility fall down before him, beseeching him that it may please him to have pity upon us, and to receive us to mercy in the name of our Lord jesus Christ, blotting out our faults and offences, and not to respect what we have deserved: But rather to use his infinite mercy, that we by that mean may be reconciled unto him, and nothing may hinder him to make us to feel his grace and to guide us by his holy spirit in such sort as we may be all wholly his, and he possess us, and evermore uphold us, as we have need, until he hath thoroughly reform us, and utterly rid us not only from the imperfection of our flesh, but also from this mortal body itself, to bring us into the glory of his kingdom. That it may please him to bestow this favour not only upon us, but in likewise upon all the people and nations of the earth, etc.   

On Tuesday the xxj. of April, 1556. The CLXXI Sermon which is the third upon the thirtieth Chapter.  
11 For the commandment which I command thee this day, is not hidden from thee, nor far off from thee.  
12 It is not in heaven, that thou mightest say, which of us shall go up into heaven and fetch it us, to make us hear it that we may do it?  
13 Neither is it beyond the Sea, that thou mightest say, which of us shall go over the sea, and bring it us, that we may hear it and do it?  
14 For this word is very nigh thee, even in thy mouth and in thine heart, to do it.  
HEretofore in the last Chapter, Moses had put a difference betwixt God's secrets and the law, 
 saying that if we be learned in God's word, we shall always find such doctrine as is behoveful for ourselves and for our children. And in the same place he protested, that God speaketh not in such dark manner, as men cannot understand what he meaneth: but that he expresseth his will faithfully, to the end they should have good and convenient instruction to their salvation. Now continuing his purpose, he ●aith farther, that the Law which he had declared, is not a secret doctrine, nor far distant from the people, so as they might reply, saying: Who is he that shall pass over the sea? or who is he that shall mount up above the clouds? No, saith he, the word is set down before thine eyes, thou hast it in thy mouth and in thy heart: and so is there no place at all of excuse through ignorance: wherefore turn that grace to your profit; otherwise there is nought else to be looked for, but dreadful condemnation before God upon all them that continue in their blindness; for here is that true light which should guide us in all the course of our life. We see what Moses meant in this Text; even to exhort them to whom he had delivered the Law, to be attentive to the same. Now for that purpose, he promiseth them that in so doing, they should not spend their time in vain, but that if they would apply their study to be edified in the word of God, they should find sufficient for that purpose. On the contrary side, he pronounceth a terrible threatening against all them that go about to shield themselves with ignorance. For there remaineth no more excuse after that GOD hath spoken. If this were said in the time of the Law: how much more conveniently may it be said to us of these days? For we are not ignorant that God hath showed himself unto us more familiarly, than to them to whom Moses spoke: they had only that which remaineth unto us to this day. But since that time, God sent his Prophets, which have more largely expounded the things, that were briefly and darkly mentioned in the law. After all this, the Lord Christ our saviour is come into the world, and hath accomplished that which was spoken by the Apostle in the Epistle to the hebrews: 
Hebr. 1. ●.  that God had spoken after divers manners unto our fathers, but now lastly, he hath showed himself by the mouth of his only Son, giving us a final conclusion of all Prophecies, and every manner of doctrine. We hear also how our Lord jesus saith: that many kings and Prophets had longed to see and to hear that which his disciples saw and heard, 
Luke. 10.24.  and that they found not that favour. This also is spoken unto us. So then let us mark well that the reproof which Moses laid to the jews whom he taught, shall turn to our dreadful condemnation, if we profit not in the school of God, whiles he taketh the care and travail to teach us. Now for one point we have to note what is said here: namely, That the word is not hidden nor far from us, so as we might say: who is he that shall pass over the Sea? who is he that shall mount up above the Clouds? By these words God showeth, that when his word is published, it is not in vain, as it is also said by his Prophet Esay. 
Esa. 45.19.  We conclude then, that the doctrine of God is not of itself so incomprehensible, that woe have not ability to conceive it: but that it is a perfect light whereby we may behold the way of salvation, as hereafter shall be showed. It is such an orderly kind of teaching, as no body but ourselves is to be blamed, if we be not edified as we ought to be, and so far forth as is necessary for us. See here then I pray you the Testimony which God giveth unto his word: namely, how it is not a jarring that cannot be understood, but a plain speech, to the end that men might be brought unto him, by knowing what is meet and expedient for them, by discerning betwixt the good and the evil. Now seeing that God speaketh thus of his word, we must not doubt to find that which he saith. For otherwise we should make him a liar: but he shall be found faithful, and ourselves condemned of Blasphemy. Let us mark farther, that the promise which God maketh us, is infallible, to the end that we should stand fast, and not waver with any doubt or scruple, if we suffer ourselves to be taught by him. Then let us but yield ourselves teachable, and sure it is, that God for his part, will not suffer us to dwell in suspense, nor our minds to wander, and to go on groping like blind folk. There is full certainty of knowledge, if we become good scholars to God, and resist him not as robbers. And here a man may see the froward unthankfulness of the Papists, which would make men believe, that they should not venture to read the holy scripture, nor once be so hardy as to look into it, because it is so high and so deep a thing, that men shall be forthwith carried away into many errors and many fancies. It is very true that men do abuse the truth of God: and we ourselves do see, how they turn the truth into lies: But yet to impute the same unto God's word; it were a devilish blasphemy. And therefore let us learn that we must settle ourselves wholly upon that which is showed unto us here. For God himself doth assure us that in his word we shall find the right understanding of all things that are expedient for our salvation. Think we that our good God will deceive us? Let us therefoee abhor the excuse which the Papists do hold, of purpose to dwell, to nestle, yea and altogether to rot in their ignorance, But contrariwise, let us trust and wholly rest upon this promise, knowing that God doth us an inestimable good turn, whensoever it pleaseth him to set his word before our eyes; and to deliver it to be preached in our ears. Now then, whensoever God giveth us his knowledge, let us understand that he will not have such a treasure to be lost or to perish: but that we should receive it, and turn it to our commodity. But herewithal we have to mark also, that until God have spoken and taught us in his school, we have neither learning not wit, but are as stray cattle, and at a word utterly forlorn. It is not therefore without cause that Moses saith: The commandment which I give thee, is not hidden from thee, nor far off, so as thou mightest say: Who shall go up to heaven? Who shall pass over the Sea? or who shall go down into the deep? Hereby he giveth us to understand that if God do pluck back his word, so as we know not what he requireth of us, nor have any testimony of his will: then may we well seek about like people in perplexity, crying alas, what shall we do? Who is he that shall go up above the clouds; who is he that shall go down into the deep? Who is he that shall pass the Sea? To what end? There is no other instruction at all, whereby God giveth us any certain, and infallibe direction. When we be thus destitute, we be as lost people, having neither way nor path to lead us, we can discern nothing. How much soever men do attribute to their own wisdom, supposing themselves discreet enough to rule themselves all their life long: yet are they but wretched beasts, until God have showed them his will. Thus much for one point.  
Now it is farther to be understood, that if GOD come not first to us, we have no mean to come at him. Who is he that can give us wings to mount up to heaven? Or how shall we be able to pass over the deep? Although we had the knowledge of all secrets of nature: well might we travel all the world from place to place, and well might we mount aloft unto the very skies: and yet in the mean while we should want the chiefest thing of all, which is to understand the truth of God; for that surmounteth all the wit of man. Let us learn therefore, that God in his infinite goodness, perceiving that we have no mean to approach unto him: giveth us an easy access thither. Yea and he cometh down unto us, to fashion himself to our rudeness and infirmity. We see how he doth (as ye would say) stammer with us: for he speaketh not in such loftiness, as might well seem agreeable to his infinite glory & majesty; but the phrase of holy scripture is gross and rude; by the which God speaketh to us in such plain manner, as there remaineth no excuse for us, if we understand him not plainly. Seeing it is so, let us use this marvelous goodness which God hath bestowed on us, and let us hold us to the same: and therewithal let us also acknowledge our own ignorance, that we may humble ourselves: for the very cause why so few folk do profit in the holy scripture; is their own overweening, in that they be forepossessed with an imagination of their own wisdom and sharpness of wit: and so being drunken with their own conceit, they always despise the word of GOD. Let us therefore humble ourselves, for we know that God nameth himself the teacher of the lowly and of little ones, 
Psal. 19 ●● Psal. 11●. ●●  to the end we should not come to the hearing of his word, as people puffed up with our own greatness, fond surmising ourselves to be men of great ability to discern: but that our whole wisdom should consist in obeying him, in considering that seeing he hath stooped so low unto us, it is not for any of us to advance himself. And seeing we have no wings to mount up aloft, let us take heed that we attempt it not: for so may we fall and break our necks, mount we never so little.  
But let us mark moreover, that his promise doth import also a condemnation to them that have their ears continually beaten with the word of GOD, and yet remain hardhearted still, and receive no profit thereof at all. In deed the Gospel (wherein the Law of righteousness is contained) is preached continually: and if we be of that sort which S. Paul speaketh of, 
〈…〉 7.  which are always learning and never come to the knowledge of the truth; think we that we be excusable before God? Surely no. It will come to pass that whatsoever we have at any time heard of the word of God, the same must come to reckoning and we shall be reproved of unthankfulness, because great treasure shall have perished without any benefit unto us. We shall not have heard that Sermon in all our life, which God will not lay to our charge at the latter day: as how? How have you profited by it? We have not heard one lecture, that shall not be recited unto us. Let us therefore be well advised, and whilst the Lord is willing to teach us, giving us faithful expounders of his word, and dealing so familiarly with us: let us for our part be diligent to receive it, and embracing the doctrine that is delivered unto us, let us show ourselves more and more conformable to the same: not alleging the obscurity and depth of it therefore, as the Papists do, which go about to shield them with their ignorance, saying that the holy Scripture is too high and over deep to be conceived. It is true that the holy scripture is too high and too deep: but that is in respect that we be wrapped in misty darkness. But it is the office of GOD to enlighten us; as we shall see hereafter. Howsoever the matter standeth; let us assure ourselves of this, that if we yield our sel●es pliable to God's direction, he will instruct us faithfully in his word, so as we shall feel it to be near unto us. But yet is this never accomplished in us, until our Lord instruct us by his holy spirit, together with the preaching of his word by the mouths of men. And that is the cause why Saint Paul in the x. Chapter to the Romans saith, that this sentence is to be applied to the Gospel. 
 At the first sight, it would seem that S. Paul took it contrary to the meaning of Moses. And for proof thereof, doth not Moses in this place speak of the Law? He saith: The commandment which I ordain for thee this day. In saying, this day, he speaketh of his office. Now his office was to bring the Law and to publish it. It is said in the first of john, that the Law was given by Moses, 
 but grace and truth were given by jesus Christ: It seemeth not then that this can in any way agree with the Gospel. But if we mark it well; we shall find it good reason, that Saint Paul saith, that this point is not verified, until we come thoroughly to Christ. And why? Let us take Moses to witness without going any further. We have seen here afore, that in forty years space after the setting forth of the Law, the people had profited nothing in it. The reason thereof is this: For thy God hath not given thee an understanding heart, 
〈◊〉 ●3. 4.  even to this day. We have the Law beaten into our ears, and yet in the mean while we are still dulheadded, and conceive not the meaning of God's speech. This (as I have said afore) proceedeth not of any fault that is in the Law; but of our own wretched blindness: As the Sun is as bright to the blind, as to all other men: but yet they be not able to receive like benefit by the light thereof: Even so standeth the case with us. (Thus much for one point.) Insomuch that as long as God speaketh to us but only by the mouths of men: It is but loss of time. And wherefore? Because we are deaf, we are blind: we are dulheaded; neither is it sufficient for us that the commandment be laid directly before our eyes: that we need not●punc; to mount above the clouds; and that we need not to descend into the deep to seek for it: for it must be in our mouth and in our heart. But how shall we have it in our mouth and in our heart? Sooth even by Gods putting of it there by the grace of his holy spirit. Saint Paul therefore presupposeth this grace to proceed from God peculiarly toward his elect; that he not only offereth himself freely unto them, (which manner of speech Moses also did use when he said, God showeth us his goodness after a special manner:) 
Deut. 4.7.  but also imprinteth it in our hearts, making us to understand what he saith, by giving us the spirit of knowledge and discretion: for until God hath so wrought with us, his word lieth still hidden from us. And we hear what he saith by the Prophet Esay: 
Esa. 28 11. & 29.11.12.  I will (saith God) speak unto this people in a strange and unknown language: And when I send forth my Prophets, every man shall be astonished saying; What is this? What is it that God saith? For I will speak to them in high Dutch, of purpose that they shall not understand one jot, and so shall all the prophecies be unto them, as a sealed book: which if you offer to a learned man, he will answer: I would read in it, but the book is close and sealed up: therefore let it be opened and I will see what matter is in it: Again it shall be a book laid open, yea but as a book offered to the unlearned, and to little children; and they shall say, I see here is a book, a man may well perceive the letters, but I have not been at school, I am not learned: I see well the letters, but I know not what they mean. We see that our Lord speaketh, and yet notwithstanding, he is not understood. Therefore let us mark that Moses presupposed God to have given understanding to the people. Now his giving of it was by the mean of jesus Christ our Lord, and that not through the Law, but through the Gospel. The Law of itself bringeth nothing but condemnation, converting men before God, 
Rom. 4.15. & 7.7.  making forth their process, and finding them guilty: as we have heretofore alleged: The case being so: there is but only one mean, whereby to be enlightened from God, so as we may attain to the knowledge of his holy will for our salvation: And that is to acknowledge the grace which is offered unto us in his Gospel through our Saviour Christ.  
It is not therefore without cause that Saint Paul addeth this title unto the word: 
Rom. 10. ●.  It is (saith he) the word of faith that we preach unto you. He calleth it the word of faith, when we not only know whereto we be bound, and understand what God exacteth and requireth of us, and what he commandeth us: but also, when we come to him as destitute of all goodness, beseeching him to vouchsafe to take pity of our want and neediness, and to enrich us with his graces. When we seek God in this manner, and ask of him that which we want: then have we the word of faith, and not the word of the Law. For the word of the Law saith, Do this and do that, and beware of such a thing, which if thou transgress, behold the curse is prepared for thee. By the word of the Law we see whereunto we are bound, but we be not able to discharge it; but we stand all confounded and damned. It behoveth us therefore to have the word of faith, that is to say, to taste of God's promises, whereby he showeth himself so bountiful toward us through our Lord jesus Christ. When we receive this as it is offered unto us in the Gospel; then is that fulfilled which is spoken here; to wit, that the word is not above the clouds, that it is not in the bottom of the deep, nor on the other side of the Sea: but in our mouth and in our heart. We have therefore to consider first of all, that God holdeth men sufficiently guilty, after he hath once taught them. For as soon as the word is preached, there is present condemnation to all them that cannot profit thereby, and there is no way for them to scape. And why? For God hath called us, and we have not answered him: he hath showed us the way, and we have not vouchsafed to enter therein: to be short, we see that when God's word hath been preached unto us, there is matter sufficient to reprove us, and we cannot reply unto it. But herewithal let us mark also, that as touching our part, the word of GOD is at it were aloft above the skies, or as if it were in the bottom of the deep, notwithstanding that we have our ears continually beaten therewith. Herein we see the wretchedness of our nature, that though God speak unto us with open mouth, and teach us never so faithfully, yet do we continue still as we were, so as no amendment at all is perceived in us, for all the long schooling that God hath bestowed on us. What is to be done then? That GOD having spoken by the mouth of men, and by the holy scripture, do also gather us unto him, and make us to feel his goodness toward us. For it is not sufficient for us to understand the things that are showed us in the holy scripture: but we must also be touched to the quick with them in our hearts, that we may be well assured of God's fatherly love towards us. When we are once at that point, there is no more hiding, then is there no more darkness in the holy scripture: but it is a sufficient instruction, insomuch as it is good and expedient for us. For this cause doth Saint Paul send us to our Lord jesus Christ, saying. That if we believe with our heart to justification, 
Rom. 10.6.  and confess with our mouth to salvation that Christ died, and that GOD raised him again, then are we in that perfection which Moses speaketh of here. Now it is true that Saint Paul doth use in this place, the word Hell, for the word Deep: which he doth for the fit applying of that sentence to his own purpose, which Moses did use after a general manner. Moses speaketh after the common custom of men. O what is he that can dig down into the bottom of the deep? Who is he that can mount up aloft above the skies? Saint Paul minding to apply this to our Saviour Christ, saith, that we need not to allege either heaven or hell, or aught else that can be imagined in this world; God doth sufficiently show himself unto us, in that we have witness that jesus Christ died and is risen again. For we know that by the virtue of that word, Hell is bereft of all power over us; and heaven is set open for us. True it is that we must begin with this simplicity that Moses speaketh of. When he saith that the word is in our mouth, and in our heart; his meaning is that the being thereof in our mouth, is to the end we should talk of it, and so become learned: and that the being thereof in our heart, is to the end we should understand it. But Saint Paul goeth yet farther: not that he wresteth and wringeth the Testimony of Moses: but he showeth that the same is in very deed fulfille●: to wit, that we have power to speak the word of GOD as we ought, and that we have it also imprinted in our hearts. He saith then, first that we must come unto our Lord jesus Christ, according to this saying, which is set down in another place, namely, that jesus Christ is the end of the Law, 
Rom. 10.4.  and also that he is the life of it. Then we see that if we mean to profit by the holy Scripture, we must high us to our Lord jesus Christ; for he is the lively Image of God; 
Col. 1.15. & 2.3.  it is he in whom are comprehended all the treasures of wisdom and understanding. Thus much concerning that point.  
Are we now come unto jesus Christ? It behoveth us to know the principal thing that is given us in him, to wit, that we be redeemed by his death and passion; for he hath suffered the pains that were due unto us, and hath borne that dreadful vengeance of God, which belonged unto us, and hath thereby made us free. That then is the benefit which we reap by the death and passion of our Lord jesus Christ: and by his resurrection he hath purchased righteousness and life for us: and hath also opened unto us the kingdom of heaven, from the which we were erst banished. Now first of all, when we call to mind the death, and passion of our Lord jesus Christ, we must needs be delivered from all anguish and distress of mind. For he telleth us (as it is said here) that it is not for us to allege any more; Who shall go down into hell? (as we have been wont to do.) How now? If all sinners must be condemned before God: seeing that we be sinners; surely we be all undone. And who is he that can assure me that hell shall have no power over me? I feel the sin which doth accuse me, and that is all one as if I should behold the gulf open ready to swallow me up; Satan hath gotten the mastery over me. See how men are dismayed and plunged in continual grief and trouble of mind, until they have received knowledge of the benefit that cometh by the death and passion of our Lord jesus Christ. But we know that our Lord jesus suffered the sorrows of hell, and yet was not holden prisoner of the same (as Saint Peter showeth in the Acts:) 
 whereby we be well assured, that the bands of death are broken, and that hell hath no more power to swallow us. And why? Because the Lord jesus hath purchased us freedom. But how know we that? By the Gospel. But if I still stand in doubt whether I be delivered from the curse of God; it is as much as if I should draw Christ again from death: for he is not dead in vain. To what end is it? Let us consider a little wherefore the only son of God yielded himself to such shame; as to be hanged on tree, and to be as it were accursed before God his father, (according as we have seen even in the one and twentieth Chapter of this book,) and to be beaten by the hand of God, 
〈◊〉 ●1. 23 〈…〉 .2.  until he seemed as vile as a Leper, as the Prophet Esay saith in the 53. Chapter, that he bore the burden of all our offences: as if he had been a miserable sinner; and was environed with such extreme sorrow, that he witted not what to say, but to cry out: 
〈◊〉 ●7. ●6.  My God my God, why hast thou forsaken me? And think we that the son of God dallied when he was so humbled, yea and not only was made utterly of no reputation, as Saint Paul saith: but also fought with the pangs and sorrows of death? 
 He offered himself in the person of us, as a wretched sinner to bear that vengeance of God which was due unto us, so as (to be short) he knew that God was bend against him, to thunder down upon him for our sakes. Forasmuch then as we know that jesus Christ abode such encounters for our redemption: stand we yet still scanning and replying, as who would say, O I cannot tell, and how can I be sure of it? Surely that were even as much as to deny the death and passion of our Lord jesus Christ. For it is a plain scorning of all that he hath endured and suffered for our salvation, when we acknowledge not the fruit that doth grow unto us thereby. So then the first point is, that having the Gospel, we have whereupon to rest, so as we need not to allege: What is he that shall go down into hell? For jesus Christ hath been there, to the end that we should not come there at all: and at this day he giveth us witness of the same by the Gospel, to the intent we should know that his death hath always present power and operation for all such as flee unto it for refuge.  
Also there is on the otherside, that we have no more cause to reply, Who is he that shall mount up to the heavens? Why? That is as much (saith Saint Paul) as to pluck down Christ from the heavenly glory, whereunto he is exalted. We say in an article of our faith, that Christ descended into hell. In so saying we ought to assure ourselves, that we be now out of danger, for he entered thither to the end that we should be free from it. We add thereunto, that he is also ascended into heaven. And why? To the end that we might know that the gate thereof standeth open for us. We hear also how he told his disciples: In my father's house are many mansions: 
john. 14.2.  signifying thereby that heaven was not only for himself, but that it is a common heritage for all the faithful, and that he hath taken possession thereof, as it were in our behalf. Now then, we protest in the article of our belief, that the heavens at this time stand open for us: and that we ought to assure ourselves to come thither, because our Lord jesus Christ, our head, is gone up thither and will not be separated from the members of his body. Notwithstanding that we have confessed this: yet we stand scanning still, and are full of wavering fancies: Ah, say we, I know not for all that, what shall become of me, I cannot tell whether God doth reckon me to be one of his children: who is he that hath been in heaven, who is he that hath come thence again to bring us news? See these devilish blasphemies. This is not only to stand in doubt of the truth of the Gospel, but also to tear Christ jesus in pieces, as much as we can. O horrible outrage against the son of God: for he that doubteth of his salvation, showeth himself to believe no whit of that which we confess, namely that jesus Christ hath sovereign dominion both in heaven & in earth: that God governeth the world by him, that he maketh all creatures to kneel down to do him homage: 
Phil. 2.10.  to be short, we acknowledge not that the Lord jesus Christ is risen again from the dead: but to the uttermost of our power, we go about to deface and to abolish the power of the holy Ghost, which showed itself in his resurrection. See now in what case we be, if we receive not the Testimony of the Gospel, to assure us, that we be as it were, rapted up into heaven, even to enter directly into the possession of all those goods which lie hidden from us, and are not visible; as the Prophet Esay saith: 
Esa. 64.4. 2. Cor. 2.9.  such as the heart of man is not able to conceive. If we see not an open gap even unto hell; to spite Satan, to defy death, and to triumph over all things that may impeach our salvation: well, let us on the one side consider how saint Paul saith, that when we have received the Gospel through faith, we be forthwith set down in the heavenly places: 
Eph. 2.6.  we be (as ye would say) enthronished with the Angels of Paradise, as already raised up thither by God. It is true that here beneath, we be as wretched worms creeping upon the ground; but when we have once the doctrine of faith, 
●. Pet. 1.3.4.5.  we have the earnest penny of our salvation; according as saint Peter saith; that through faith we may put ourselves into the hands of God in such manner, that lifting up our eyes & minds into heaven, we be brought in thither, because that jesus Christ our head is there before in our behalf, and hath there prepared the heritage which he will hold in common with us. Thus ye see how we must practise this point, following the exhortation of S. Paul. Moreover we must likewise mark how he saith; that we must believe with the heart to justification, and confess with the mouth to salvation. I have heretofore showed you briefly the substance of our faith; how it must rest wholly upon the death and resurrection of our Lord jesus Christ: I say upon his death, because that he by his obedience, hath put away all our iniquities and transgressions: he hath suffered the punishment that was due unto us, to discharge us of the same, he hath also dispatched away the curse which lay upon us. So much concerning the first point.  
Now concerning the second; we must understand, that by his rising again he hath purchased righteousness unto us, and thereby showed himself a conqueror over sin and death: and his resurrection doth also import that he is ascended into heaven, of purpose to take the possession of that inheritance, which he will make common unto us, and of the which he will make us partakers with himself. This is the substance of our faith. Now it behoveth to have this faith both in our heart and in our mouth. Truly it were to small purpose if we did but talk of the graces and blessings which our Lord jesus Christ hath brought unto us; as we see a great number of babblers do; they talk much thereof, but what are they the better for it, saving that it increaseth their condemnation? It is no great matter then to have the confession of faith on the tip of the tongue before men: for it must be rooted in the heart, we must (say I) have the virtue of the death and resurrection of our Lord jesus Christ imprinted within us, and saint Paul saith, that that serveth us for righteousness. And why? Because we know that we be reconciled to GOD, insomuch that Christ hath taken our burden upon him, so as we being thereof discharged are become acceptable unto God, so that he will no more impute our sins unto us. And why? For Christ should have suffered in vain for us, if we should now be called to reckoning for our sins. Thus than we stand acquitted through the satisfaction made for us by Christ jesus: and that is the righteousness whereof Saint Paul speaketh. For when we receive jesus Christ, it is certain, that he reneweth us by his holy Spirit. And we be not only adopted to be the children of God by his means: but also we receive therewith the warrant of our Election, which is that we be reserved for the inheritage of God. So then let us understand, that there is none other mean whereby we may attain to righteousness, but by believing with the heart.  
Now this word Believing importeth that we should seek in jesus Christ, for that which we want in ourselves. For if we rest upon the Law, for as much as it commandeth us to do that which we ought to do, it is nothing worth. But if we repair unto God, knowing that he is ready to relieve our wants: that is the thing which is meant by the word Believe, according to the meaning of Saint Paul. And of a truth, when we do so believe, and are so justified: the same sufficeth for our salvation: For justification doth of itself import life everlasting. Nevertheless Saint Paul doth put over salvation to the confession, doing us to understand, that the children of GOD ought not to be tongue tied, but to magnify the goodness whereof they have had trial, and every man to edify his neighbour as much as in him lieth.  
Now then like as we have our hearts set upon God to receive his word which is offered unto us: so must we have our mouth open to glorify him, by acknowledging how much we are beholding unto him. They therefore which have through faith embraced the benefits of the death and resurrection of our Lord jesus Christ, aught to endeavour to set the same forth, saying. Our GOD hath so powered out the inestimable treasures of his goodness towards us, as it is good reason that all our whole life should be spent in glorifying him, and yielding him praise and thanksgiving: according also as Saint Peter in his first Epistle saith: 
●. Pet. ●. 1●.  that the same is the very end why we were brought out of the horrible darkness of death, to be conveyed into the kingdom of God's light, and into the kingdom of life. S. Paul then doth expressly match the confession of the mouth with salvation, not that faith being right and true is not sufficient of itself: nor that we do purchase Salvation by speaking: but to show that faith cannot be without confession. Whereby we see that they which nowadays do renounce God by holding their peace, or keep the knowledge of the Gospel, as it were, buried within them; do defraud GOD of the honour that is due unto him, and never knew what faith meant. O say they, I keep my faith to myself. Yea? Then dost thou make the holy Ghost a liar. As for those that be of the Popedom, communicating with idolaters in all their abominations, and being ready to turn with every wind: if a man tell them that it is a kind of renouncing God, and a forsaking of him that redeemed them from death. O (say they) I hold my faith in my heart. It is unpossible that there should be faith in the heart, but that confession with the mouth should presently follow: or else were the holy Ghost a liar, as witnesseth Saint Paul. And that is the thing which he meant in saying; that when we have believed with the heart to justification, we must then also confess with our mouth, that we have a redeemer which hath delivered us from death, and opened unto us the kingdom of heaven, to the intent it should now be our inheritance. To be short, we see how saint Paul agreeth very well with Moses. For albeit that Moses intended here to reprove such as had heard the law, and to convict them of unthankfulness: yet hath he showed afore, that it is not enough for us to have our ears beaten with the literal word, unless that God do also give us understanding thereof: and that doth he give us by our Lord jesus Christ. It followeth then, that unless the law be matched with the Gospel; it is not near unto us: For although that we for our part be daily taught it, and that the word do dwell amongst us; yet shall we wander far from it, and receive no taste of that which is uttered unto us. That then is the meaning of Moses. And Saint Paul doth very well agree therewith, in that he telleth us that we must resort to jesus Christ, and acknowledge what profit we receive by him, and to what end he was sent unto us from God his father. And moreover let us acknowledge it in such sort, as we may rest wholly upon his Gospel, and stand contented when God hath spoken unto us; and not go about to fetch down jesus Christ from above, as folk that would crucify him new again. Let it suffice us, that he hath fully redeemed us by that one sacrifice wherewith he hath made perfect satisfaction for all. Let it suffice us that he is ascended into heaven, to the end to draw us unto him. And sith we have received th● knowledge hereof by the Gospel; let us make our profit of it, and beseech God that this doctrine may first of all be printed in our hearts, to the end that being justified by his free goodness, we may stand fully assured upon the redemption and satisfaction which our Lord jesus Christ hath purchased for us, because we have no righteousness in us. And thereupon let every of us endeavour to glorify God, knowing that he hath adopted us to the end that he might be magnified in all our whole life, according as it is said in the Prophet Esay, 
Esa. 43.7. & 21.  The people which I have created shall show forth my praises.  
Now let us fall down the majesty of our good God with acknowledgement of our sins, beseeching him to make us to feel them better than heretofore we have done, and that we may attain to the remedy; that is to say, the forgiveness of them in our Lord jesus Christ. And that forasmuch as our God ceaseth not daily to instruct and to edify us in his word, it may please him not to suffer us to be deaf hearers of him, but rather to pierce our ears, to the end we may become thoroughly obedient unto him, and hold us therein, and to show forth the virtue of his holy spirit, to the end, that the thing which is said here may be accomplished in us: And that when we have believed with our heart, we may also confess his holy name with our mouth, and our whole life may be agreeable to the same confession. That it may please him to deal so graciously not with us only, but also with all Nations and people upon earth, etc.   

On Wednesday the xxij. of April, 1556. The CLXXII. Sermon, which is the fourth upon the thirtieth Chapter.  
15 See; I have this day set before thee, life and good, death and evil.  
16 For I command thee this day to love the Lord thy GOD, and to walk in his ways, and to keep his commandments, and his ordinances and his judgements: that thou mayest live and increase, and that the Lord thy GOD may bless thee in the Land which thou goest to possess.  
17 If thy heart turn away, and thou obey not, but be'st led aside, and bowest thyself to other gods, and servest them:  
18 I do tell you this day, that you shall surely perish, and not prolong your days in the land, into the which now passing over jordan thou goest to possess it.  
19 I take heaven and earth this day to witness against you, that I have set before you life and death, blessing and curse. Therefore choose life that thou mayst live, thou and thy seed,  
20 By loving the Lord thy GOD, by obeying his voice, and by cleaving unto him: for he is thy life and the prolonger of thy days: that thou mayst continue in the Land which the Lord hath sworn to thy fathers, Abraham, Isaac, and jacob, to give unto them.  
WE saw yesterday how Moses did magnify the authority of the word of God which was committed unto him, saying: Seeing that God is come near unto us, and hath opened his holy mouth to declare unto us his will, we must hold us wholly thereunto, and without seeking any further, we must not ask any more, who shall go up into heaven, or who shall go down into the deep? For we have sure witness and such a one as cannot fail us. Seeing that God hath spoken let us follow it. He addeth here moreover; See, I have this day set before you, life and blessing, death and evil. Whereby he showeth us, that the word of God, when it is taught us, doth carry with it such virtue, and such power, that we ought to hold the things which are there told us, to be as certain, as if they were already done in deed. The word which Moses doth use in saying, See, as if he should point with his finger, to make the matter visible unto us, doth import that we must yield such reverence to the word of God, that we must esteem the things therein contained, to 〈◊〉 as present unto us. And the same is to be applied as well to the threatenings as to the promises. If God do promise us any thing, it is not for us to cast doubts thereof, [and to say,] Yea, but how may it come to pass, seeing there is no likelihood thereof? Let us stick to that which he telleth us. Likewise if God do threaten us, we must tremble and not do as they do which tarry for the strokes, for they be so overtaken unawares, as they have not the power to cry alas, they be over reached with fear, and God giveth them not the grace to return unto him, because they could not find in their hearts to do him the honour, to submit themselves unto him at such time as he warned them a far off that he is their judge. Thus are we to practise this sentence which Moses useth in saying, That when we hear the word of God, he will have us to rest altogether thereon and to settle our wits wholly unto it. And this aught to serve us to double purpose: that when as it shall seem unto us, that it is but lost time in this world to serve God, yet notwithstanding we may not surcease to obey him, waiting for the blessing which he hath promised us, and assuring ourselves, that we shall not be deceived because he is faithful. And likewise on the contrary part, when we be tempted to do evil, in hope that we shall rema●●e unpunished: let us be holden back with this bridle, namely, that we cannot escape the ●rath of God, because he hath declared that he is the judge to do vengeance for such things. The faithful therefore in ordering their life, must always be fully resolved of this, that in serving of God, they be sure that he will guide them, and that their end shallbe good and happy. But in the mean while the world shall scorn them, and they shall have many temptations to turn them away; they shall see the wicked prosper, they shall see them make their triumphs; and on the otherside they shall all that while see themselves go to wrack. Now when we be thus tossed, we must take our stay in the word of GOD. Seeing that God hath promised to bless us, when we walk according to his will: we are sure that he will not abuse us; for his word is the infallible truth; and therefore let us stick unto it. Again, it seemeth unto us, that we should make mountains and work wonders, when we let lose the bridle to our own lusts: Let us fear God: for he telleth us, that when men have once misbehaved themselves, 
Gen. 4.7.  their sin abideth still at their door and keepeth continual watch, so as when they have wandered hither and thither, and passed their bounds never so far, yet they must come to reckoning. Seeing it is so, let us learn to bridle ourselves, and not to tarry till God execute his judgements upon us: but let us rather prevent them through fear. Now we see to what end Moses hath declared, that he set before the eyes of the people, both life and good, death and evil: verily even to assure the jews thereof, that they might no longer stand in doubt. And wherefore? For there needeth nothing to carry us away, as we see too much by experience. For it is a very rare thing for men to rest them upon the promises of God steadfastly without wavering, they be blinded with the things of the world: and unless God do out of hand accomplish the thing which he hath spoken; they think they shallbe deceived. And although they dare not accuse God of unfaithfulness: yet can they not find in their hearts to do him the honour to think him to be true. Again, although God threaten us, yet are we so dull-headed, th● every of us persuadeth himself that he shall go unpunished, and scape scotfree. Seeing then that there is such lightness in us, & that we be so wavering, we ought so much the more to put the lesson in practice which is set down here.  
Now as touching life and good; it is as much as if he should say all manner of happiness: and likewise by death and evil, is meant all manner of wretchedness. Indeed this present life is not the full measure or perfection of the blessings which God hath promised us. It is no more but a certain taste of them. Death also is but a little token of God's wrath. The state of the life to come is the perfection both of weal and woe. But Moses speaking unto the people, that were yet holden under the figures and shadows of the law, did name life, and thereunto added this word blessing, to signify, that the people by serving of God should be blessed, even in all manner of felicity; and contrariwise that they must of necessity look for all manner of wretchedness, if they did fall away from the service of God. For the better confirmation hereof, he saith, This day I command thee to love the Lord thy God, and to keep his commandments, and to cleave unto him, that thou mayest come to possess the Land which he hath promised to thy fathers. Hear is a confirmation to hold the people convicted, that they might have no occasion to reply any more, but be compelled to confess that the Law of God served to call them to salvation, if so be they had obeyed him: And contrariwise that it should be unto them a good Testimony of their condemnation, so as they could not pretend any excuse, seeing they were so well instructed, and yet continued hardhearted and stubborn still. Moses showeth this by the stubstance that is contained in this doctrine. What is it (saith he) that I have enjoined thee? It is, that thou shouldest love the Lord thy God. Hath not nature left this mark imprinted in our hearts, namely, that we be created even to this end: to love our God? Wherefore are we in this world? Wherefore doth God keep us here? Is it not reason that he should have some homage of us, and that forsomuch as we be his creatures, we should have an eye unto him, & he be the scope of our life? If it be not so; what order will there be? We see in this world very many Testimonies of Gods wonderful wisdom, justice, righteousness, and power, and he hath placed us here beneath, to behold all these things; and also he hath fashioned us after his own image and likeness. 
 Now if our eyes be blindfolded, if we be dulheads, if we will not understand the things which have been showed unto us, is it not a kind of turning of all things upsidedown which God hath established both beneath and above? Yes surely. Ye see then how it is an utter confounding and overthrowing of all order, when men worship not their God, ne submit themselves unto him. It is not therefore without cause that Moses allegeth this reason, when he meant to show unto the jews, that it was not for them to argue any more as touching that doctrine, seeing that the end whereto it tended was that God should be honoured and have his right. But this word love importeth yet more. For it ought to touch men more lively, than if he had spoken simply of fear & subjection. Indeed Moses addeth by and by that we must obey our God, and that we must keep his statutes & his decrees. God then doth justly require of us a service, & we ought not to deny it him: but yet he beginneth at love, to the intent to draw us unto him after a loving manner, and not by force as if we would say, well it is enough for us to serve our God: but yet let us go to it with grinding our teeth, because no man can exempt himself from that necessity. But Moses showeth that the doctrine of the law ought not only to hold us in awe, and to bring all our senses and affections in captivity under the obedience of God: but also that it ought to win & possess our hearts, so as we should come of good will to offer ourselves unto God, to be altogether his. Let us therefore consider that God doth us a singular good turn, when he beginneth at this point, namely, that he will have us to love him. But we be also exhorted to serve him, not by compulsion, as the most part of the world doth, in whom (as we see) there is nothing but slavish fear. Therefore let us learn so to govern all our affections as it may be our chief pleasure to serve God. Now on the contrary part, whereas Moses joineth the obedience of the law with love, thereby he showeth that there may be hypocrites which shall make a countenance to love God, & will boast themselves thereof with full mouth: but yet the very true proof thereof is that we honour his majesty and submit ourselves to the same. For God hath not bound us to him by halves: what manner of superiority hath he over us? Now then like as a child loveth his father, & as a good subject loveth his prince; even so must we love our God, that is to say, we must bear such reverence towards him, as to covet nothing but to frame ourselves to his good pleasure in all things, so as he may weald us at his will, and be glorified in all our life: And forasmuch as he will have a trial of us; when he hath given us his law and set us down the rule whereby our life should be guided: if we behave ourselves thereafter, then do we show indeed that we love our God aright. And therefore let us conclude concerning all such as pretend devotion & holiness, (of which sort we see many nowadays in the popedom yea & even where the gospel is preached, there be many that make pretence to be ravished and carried away with a zeal) that all that ever they do is but smoke, unless our life be answerable thereto, so as we follow the will of our God, & endeavour to obey him by keeping his commandments & ordinances. That (I say) is the true mirror where we may behold whether we love our God or not, and whether there be any faith & pureness in us. And herewithal Moses telleth the people again, that they shall not love God but to their own profit & welfare: as if he should say, although God do by just title, require that we should love him, yet doth he not that in respect of his own profit or advantage, for he can receive nothing of us. How then? He seeketh and procureth our welfare. For he seethe very well that we be miserable when we are fallen away from him: and therefore he is desirous to win us, not for any gain that can thereby redound to himself, but to the intent that all the benefit thereof should redound unto us. Now than what a churlishness is it, that men cannot find in their hearts to submit themselves unto God, specially seeing that he nevertheless hath such a care of their welfare, that he seeketh them, and taketh pains to reduce them to him, howbeit (as I said afore) not for that he can be any thing bettered thereby for his part, but because he would not have them to perish. Seeing then that we know this, must we not needs be too too dulheded, yea & stark mad, if our hearts be not meekened; yea & not only meekened to stoop under the obedience of God; but also therewithal set on fire with a zeal to come unto him, & to bend all our endeavour that way? Now we perceive in effect whereat Moses amed in all this sentence. And moreover on the contrary side he doth also set down the threatenings; for (as I have said) he expoundeth more at length this doctrine, which he had erst touched in few words. See, I set before thee this day good and evil, life and death. Having said so, he taketh the first part thereof. For (saith he) I crave nothing of thee, but that thou shouldest love the Lord thy God, that by obeying him thou mightest live and possess the land which he hath promised unto thy fathers, which is as it were, a pawn of his love, and the true felicity unto the which thou art called, for to attain to it, that is to say the kingdom of heaven. Thus much concerning the first part.  
Now he cometh to the second and saith, If thou turn away, and rebel, and be'st carried to serve strange Gods: I tell thee, that thou shalt perish, (saith he) and thou shalt not escape the hand of the Lord thy God. Look not to prolong thy days when you shall have so despised him which hath all goodness in his own power, and will in the end revenge himself of the despisers of his word. Now we see the meaning of Moses in general. It remaineth for us to mark the manner of speech which he useth. He saith, If thy heart look back not to obey, and that thou be'st moved to obey strange Gods and to serve them. When he saith, If thy heart turn back, his intent is to express here the malice of men, which covet nothing but to flee from God. For if we were not carried away by our wicked affections, it is certain that every of us would follow this Principle, and the seed which is in us; namely, That forasmuch as there is but one God, therefore we ought to worship and serve him. Let men be as wicked as they list, and let them strive as much as they can to extinguish all manner of light, that they may have no more reason in them: (as we see many do, whose whole delight and endeavour is to make themselves very beasts); yet doth this remain still engraven in them, That there is a God which ought to be served. What shall become of us then, if we seek him not as we ought to do? Again, see we not the world how it is so far out of course, that there is nothing but confusion throughout all, and that thereupon every man goeth astray? Whereof cometh it (say I) that we be so witless, as to follow the wicked trade of other men, and yet be compelled to condemn the same? Even of this, that we turn away our hearts back; that is to say, that every of us wrappeth himself in wilful blindness, and every of us setteth himself back, notwithstanding that we have been taught the contrary. For albeit that it is true without exception, that all they which turn away from the truth, do it of a certain wickedness: ye● notwithstanding, we be double fold the less excusable, when we have been taught by the word, so as God hath showed himself unto us familiarly. Therefore when we hear this saying of Moses, we must apply it to our use. For we see how our Lord hath showed us the way of salvation by his Gospel, we see how he continueth it still from day to day: what will become of us then, if we stray away? We shall not be as the Turks, or as the very Papists: but it shallbe upbraided us that we have turned our hearts back, and that where as God had set us in the good way, and reached us his hand to guide us: we have been froward, and would not hearken to the things which he told us: and that all this we have done of wilful malice. Yea and Moses addeth yet an other word, saying, If thou be driven to serve strange Gods. He showeth that men be driven with a certain fury or frentikenesse when they cannot find in their hearts to submit themselves to God, to be won unto him by his word. Needs then must there be a dreadful rage in this case, and that Satan worketh after a horrible manner, when men be so far out of order. We have seen in the fourth Chapter, 
Deut. 4.19.  how he said, Look well to thyself, that in beholding the sun and the stars, thou be not compelled to worship them and to make them idols. There Moses showeth that men would never run out to idolatry, unless they had some outrageous provocation within them to drive them thereunto, as if they were out of their wits. For were men well advised & settled in their wits, as they ought to be: they would certainly come to their God. And therefore we be double guilty, when having turned away from our GOD, and drawn back our hearts through wilful malice and stubbornness, over and beside that, we have been carried with such a raging mood, as we cannot be tamed, neither can any repentance take place in us, neither will we be ruled by reason; but we behave ourselves like folk that are 'straught or rather stark mad. And hereby we ought to take warning to mistrust all our affections, and to bridle and imprison all our wits, seeing we be so lightly withdrawn from God, and turned away to become backeslyders. If men give themselves liberty, what followeth but that their heart will quickly be turned backward? When we should walk uprightly, we make it difficult to go one step, but if it come to backeslyding, we flit away like water, there is nothing in us but slipperness. Therefore must we hold ourselves as captives, knowing well that if we have never so little liberty, we be strait way gone quite from our God.  
Moreover when men do so believe their passions, they must needs become like mad beasts, neither reason nor equity may bear sway, there is no more understanding in them, and to be short they are become brutish of their own accord. Seeing we be warned of these things, let us learn so to fight against all manner of excessive lusts, and against all the appetites that boil within us, as GOD may govern us quietly, and we be ready to follow which way soever he calleth us. Now after that Moses hath spoken so, he addeth, that albeit that the people have passed jordan, and become to the possession of the land, yet they shall not enjoy it for ever. Here our Lord declareth unto us, that if he bear with us for a time, we may not thereupon fall asleep, nor persuade ourselves that we be at peace with him, as the hypocrites do, who unless they be pinched with misery, and that God do pursue them roughly, do always make their market after their own devise. Well [say they] God must needs love me, for I am at mine case: and thereupon they flatter themselves. And whereas they do but mock God, they think that he seethe it not a whit. To be short, the blessings that God bestoweth on them, they turn as it were to a shrouding sheet, of purpose to keep God from espying any whit of their life. And thus they blear their own eyes, & make themselves pastime & good cheer, as though they should never come to reckoning. And that is too common a fault. Now Moses saith unto them here, Albeit your God do at this present time bring you into the land which he promised you, and that you pass over jordan, where God will show his power, even in drying up the jordan as he did in drying up the read sea, where your enemies were vanquished & put to the foil; insomuch that when you were like to have been stopped from entering into your inheritance, yet notwithstanding all those lets were overcome. For as much therefore as you see such favour of God; beware that you sleep not in the mean while, but walk in his fear; for he can as well drive you out of that land, as he doth at this present bring you into it. To be short, whensoever we have received any favour at God's hand, we be exhorted to use it in such wise, as the same may be an occasion unto us to serve him, so as we conceive courage to yield over ourselves to his obedience, for least we be bereft thereof again either early or late, for playing the wild beasts & for dealing stubbornly after that God hath made us fat, 
〈◊〉. 32.15  according as we shall see in the song of Moses. Moses having spoken so, useth a greater vehemency, saying: This day I call heaven and earth to witness, that I have set before thee life and death, blessing and cursing. The same in effect was spoken afore, but (as I told you at a glance) Moses meant to express yet more, to the intent that the people should understand that he spoke in good earnest, and that although their hearts were of stone, yet ought this to soften them. And let us mark first of all, that if the jews were thus hard & slow, yea and rank rebels too; we be no better than they. For it is not in respect of them only that God saith he will change men's stony hearts; it is a general promise. 
〈◊〉. ●1. 19.  He showeth that of nature men be such, namely, altogether rebellious, & that they will by no means be ruled. And therefore Moses is fain to enlarge his speech, and to have recourse to heaven and earth. Hereby we have matter first of all to prick us forward. In deed men suppose that they be able fellows to come unto God: but were there such forwardness in us as we surmise: it were enough for God to beckon to us with the finger, and to say, Come. But now when he is fain to cry out, and to use roughness, and to handle us sharply, yea, and (as ye would say) to conjure us; it is a token that he perceiveth well, that without this manner of dealing, he could not draw us to him; but that we would still draw backward from him. Therefore let us learn to condemn ourselves: and moreover when we hear that GOD doth provoke us more roughly than we would, we may not for all that be nice, nor grieved thereat. In deed it is meet for us to be tender hearted one way, that is to say, that we be not like Stithyes or Anuyles, which beat back the strokes of the hammer: but yet let us take heed, that we repine not at the vehemency which GOD useth towards us; knowing that the same is necessary for us. If GOD then after he hath taught us gently, do exhort us with a more quickness, yea, and threaten us, and moreover summon us, and afterward frame our indictment against us, let us understand that it is necessary that it should be so, and that we ought not to be offended thereat: for we shall win nothing by it. Ye shall see many which can find in their hearts that the Gospel should be preached: but after what manner? Forsooth after a dead manner, so as the letter should be laid forth, and then every man hold what he listed, without any exhortation to be made, and without unfolding of the inward force thereof. Such scoffers as these are to be seen, which do flatly mock GOD, and yet in the mean while will needs be borne withal. What, say they? Is it a preaching of the Gospel, when men threaten, and deal thus roughly? But in the mean while let us consider what we be, whether it be meet that God should deal with us after our one like. In deed if we were pliable, so as our hearts did yield at every word: then wear this vehemency superfluous & unprofitable: but seeing we be as slow as Asses, and also frantic, so as he cannot tame us, nor reclaim us unto him; it is good reason that he should speak in an other phrase. That is the thing which we have to observe, where Moses doth in this place call to heaven and earth. Yea and let us mark, that he expresseth more in saying, heaven and earth, than if he had called all the Angels of heaven, (as he might have done,) and in likewise all the devils of hell, as executioners of the justice of God. But it ought to make us more ashamed when he setteth before us the senseless creatures. Now therefore when we have not obeyed our God, who shallbe our witnesses to condemn us? The creatures that have neither reason, nor understanding, nor senses. The earth knoweth not wherefore it was created, no more do the heavens; and yet do even they preach with a loud voice, that their creator is to be obeyed.  
To take these words of Heaven and Earth, for men & Angels: were too cold a doctrine. Moses undoubtedly had a farther respect; which is, that men shallbe worse than ashamed, if they give not ear to God when he teacheth them. And wherefore? For it might be replied that it was an unreasonable kind of speech, to call heaven and earth to witness. For they be not of capacity to allege any thing. No: but let us consider how the earth, having no understanding, doth through a secret inclination obey God; she openeth her bowels to nourish men; she bringeth forth fruit, she doth her duty in all respects; yea, and she doth it in such wise, as she maketh it manifest unto us by effect, that she tendeth to none other end, but to obey her creator. And what doth the heaven? We see how it goeth about, and is in continual labour: what voyages doth the Sun make every day? he fetcheth an infinite circuit. We see likewise how the moon doth the like, and so the rest of the Planets. Also we see other motions which go a contrary course to these. To be short, the heaven doth as it were burn in desire to serve God; and yet these be creatures without reason, without understanding. Seeing then that these show openly unto us, that the secret inclination of nature do●th lead them thereto, & they never leave off, but there is such a constancy in them, that since the world was first created, this order hath always continued still: what is to be done of us in whom God hath imprinted his own image, to the intent we should have wit and discretion; telling us in our consciences, that we ought to discern good and evil asunder, and provoking us thereto by his word, whereby he discovereth himself unto us familiarly? If we for all this do draw back still, & will not receive his yoke, nor yield him any obedience, must we not needs be worse than monsters; and consequently be counted detestable? And on the other side, if after we have showed some semblance of obedience to God, we then become wavering, and by and by become weary of serving him, and turn away from him: shall we not be reproved & convicted by the continual order of nature? Let us mark well then, that it is not without cause, that Moses, (to make men more ashamed) telleth than that heaven and earth shallbe witnesses against them, whereby they shallbe convicted. Thus ye see in effect what we have to observe. Now let us come to that which he addeth, I have set before thee good and evil, blessing and cursing: to the intent thou shouldest live: verily, even by loving the Lord thy God for that he is the life and the long continuance of thy days. Here Moses addeth not any new thing; but confirmeth his former matter. Whereby we do still see, that we be so dull-headed when obedience to Godward cometh in talk, that it is not enough for us to have the matter spoken briefly, & as it were by a glance: but it must be beaten into our heads. And therefore God never useth any superfluous speech: but thereafter as he seethe it expedient for us, so doth he repeat things: and because he seethe that we have but a short memory, he is feign to put us in mind of the things which we knew & have now forgotten. Also for as much as he seethe us to be hard of digestion; he is fain to chaw the doctrine to us aforehand, that we may be able to digest it. That is the thing which Moses doth presently, when he sayeth: This day I call heaven & earth to witness, that I have set before thee good and evil, blessing and the curse. Now let us return to that that we have spoken; which is, that as often as the word of God is declared unto us, we must look into the power thereof, even to stay ourselves thereupon: that after we have once received the grace which he offereth unto us, we may not doubt that we shallbe deceived, being so stayed upon the testimony which he hath delivered to us of his goodness and love. And likewise that being touched with dread and fear; to the intent we may prevent the threatenings, we must not linger till he put the things in execution, which he hath denounced against us, but we must go and yield our selnes unto him, to pray him to receive us to his mercy and pity. And albeit that this solemn protestation be not made every day, as it was here done by Moses; yet we must understand that it belongeth unto us at this day, to the end that none of us should beguile himself.  
Moreover it is said that both blessing and cursing are set before our eyes when we have the word. Why so? For when our Lord traineth us unto him, what remaineth then? Is not he our life and the length of our days? Shall we live when we be parted away from God which is the fountain of life and of all manner of happiness? If we take this word God [in our mouth] and do not understand whose we be, nor what we own him; we make him but an idol, he is but a fantasy: as there be many which talk enough of God, but yet they do not think that they leave him empty of all his glory. But it is not for us to speak after that manner of our God: we must yield unto him that which belongeth to his majesty. Behold, our God is the fountain of life, he is the wellspring of virtue, of joy, of felicity, & of glory. To be brief, the fullness of all goodness lieth in him; and therefore as soon as we turn away from him, we cannot have any drop of those things: but all manner of mischief shall pursue us. That is the thing which Moses hath declared unto us in this place. So then by this word God, and by his proper office, he showeth us, that when we have his word, we must not then any longer stagger, neither is there any excuse for the misbelievers which do not this honour to God, to conclude & to answer Amen, as soon as he saith the word. And why? For it is alone as if they renounced him. And the Apostle useth as it were a like reason, in the Epistle to the Hebrews, 
Hebr. 4.12  where he sayeth: For as much as it is the office of GOD to search men's hearts, he hath also given the same power to his word, so as it must pierce our bones, and soak even into the marrow and into the very thoughts. He putteth down there a likeness and conformity betwixt God and his word. So also in this place Moses telleth us, that it is not for us to cavil or wrangle any more, when we have once been instructed by the word of God. For therein he showeth himself what he is, there must we behold his power. Now then, if we intytle God to this praise that he is our life, and the length of our days, it is certain that we must find the same in God's word, and thereof we ought to be thoroughly well assured. To be short, we see how Moses standeth upon this point, that the word of God ought to have such honour & reverence at our hands, as to accept it as if God himself appeared unto us visibly in his majesty, and to submit ourselves obediently thereunto, as in very deed that is the true proof and trial of the obedience which we yield unto him. But herewithal, we be also admonished, that men deceive themselves, when they seek either life or prosperity any where else than in God. For we forthwith go to wrack as soon as he draweth his spirit from us. 
 Do we then desire to live? Let us abide under the wings of our God, and cleave unto him, according as it is said here. True it is that in this place Moses setteth forth an earthly life unto the jews, and also the land of Chanaan, which was assigned unto them for their inheritance: but yet he showeth that God meant by exercising of them in those things to train them on farther. Let us mark (I say) that Moses did not mean to hold the people to this earthly life, but to make them to understand the goodness of GOD, and to give them some certain taste thereof, by the testimonies which they had here beneath. Moreover, seeing that it is so that God protested unto the jews by the mouth of Moses, that he laid before their eyes both life and death, when he willed that the law should be published: let us understand that the said life is yet better uttered unto us at this day. For the law is called the messenger of death, because life is not there so largely known, as our Lord jesus Christ doth show it us at this day, in that he cometh to offer himself unto us as the lively image of his father, 
Col. 1.15.  to the in●ent that we should be transfigured into his glory. Let us then mark well, that as oft as the doctrine of the Gospel nowadays is preached unto us, God showeth forth life unto us, and calleth us in such wife unto him, as we may become one with him, according to this saying which we read in the seventeenth Chapter of Saint john; Holy Father, I beseech thee, 
john. 17.21.  that they may be one with us, as thou and I are but one. Seeing then that our Lord jesus hath pronounced this with his own mouth; let us not fear but that whensoever we be called unto him, he doth join us perfectly to himself in glory. But yet therewithal, let us also be afraid, least for our refusing to receive life to enjoy it; death be given unto us. Not that that is of the nature of the Gospel; (for we ourselves be the cause thereof) but because the reprobates be evermore consumed by the only savour of the Gospel, through their own malice and unthankfulness. 
2. Cor. 2.16.  Let us be advised to choose the life that is offered unto us, seeing we need not to seek it far off, but the matter resteth only in receiving it, when it is set before our eyes. But as touching the cause, and how God governeth us by his holy Spirit: that was treated of yesterday, shew●ng that the same is done by his word, notwithstanding that it is uttered unto us by the mouths of men.  
Now let us fall down before the majesty of our good God, with acknowledgement of our sins: beseeching him to make us feel them more and more, yea, and to mislike them, and that we may be to reformed to his obedience, as we may covet nothing but to dedicate ourselves wholly to his service, until that being quite dispatched from our old Adam, we be fully reform by his righteousness. And so let us all say, Almighty GOD heavenly father, etc.   

On Thursday the twenty-three. of April, 1556 The CLXXIII. Sermon which is the first upon the one & thirtieth Chapter.  
THen Moses went and spoke these words unto all Israel,  
2 Saying unto them, This day am I six score years old, and I can no longer go in and out: And the Lord also hath said unto me, Thou shalt not pass over this jordan.  
3 The Lord thy God will pass over before thee: It is he that shall destroy this people before thy face, and thou shalt possess them. josuah is he that shall go over before thy face, even as the Lord hath spoken.  
4 And the Lord will do unto them as he did to Sehon and to Og the kings of the Amorrhytes, and to their countries, the which he hath destroyed.  
5 And the Lord will deliver them before thee, to the intent you may do unto them according to all the commandment which I have commanded you.  
6 Be of good comfort, and take courage, fear not neither be dismayed before their face: for the Lord thy God goeth with thee, he will not leave thee nor forsake thee.  
7 And Moses called josuah, and said unto him in the presence of all Israel: be of good comfort, and take a good heart to thee: for thou shalt go in with the people into the Land, which the Lord hath sworn to their fathers to give them: and thou shalt divide it unto them for their inheritance.  
8 And it is the Lord that goeth before thee: it is he that is with thee: he will not forsake thee nor leave thee, therefore have no fear nor dread.  
HERE it is showed us, how Moses was not contented to serve God & the people unto the which he was appointed all the days of his life: but also did his endeavour, that the remembrance of the name of God might continue among the people, and also that all things might be governed accordingly, even after his death. Also he gave them to understand, that Gods calling of him was not to the end that the people should be so entreated for a certain time: but that as the law was given for a witness that God had chosen the children of Abraham; so he would guide them even to the coming of the Redeemer, according whereunto he went through with his calling. That is the very thing, which we have here chiefly to observe, when Moses by the commandment of God ordained josuah to be his successor to govern the people. And therewithal he showeth that he had faithfully travailed all his life, and that it was not for any want of good will, that he gave over the charge that was committed unto him: but because he was altogether foworn with weakness. For if Moses should have withdrawn him to be at rest, the people might have been in doubt, and also much discouraged thereby: but whereas he declareth that he never ceased until he had finished his course: therein he showeth the way and example unto all men, that none ought to turn head; but that so long as God doth prolong their lives, they ought to go on forth whither soever he calleth them, and to be firm and constant without swerving aside or changing. Moreover he showeth us, that we must not shrink away for any man's death, because God continueth evermore in his state. And although that they by whom he meant to be served do perish, yet must not his right be thereby diminished: and that is a point worthy to be remembered. For we see what happened in that people; notwithstanding that they had been forewarned thereof, yet fell they away after the death of josuah, and God was driven to afflict them by the hands of their enemies to bring them back again. But felt they once again the favour of God? By and by they fell to their old bias again, and remembered not a whit that they were delivered, but returned to their idolatry again. 
1. Samuel 〈…〉  The book of the judges is full of these things. When God had raised up Samuel who was the excellentest of all others: yet could not they abide him, but desired a king, and the State was fain to be changed after their appetite. We see therefore that this people were so wretched, that they continued not any longer in the service of God, nor in the obedience of his law, than a man of courage and stoutness had the governing of them. Therefore it is said here, that although Moses was old and short lived, yet was it not for them to look either this way or that way, but to consider that the living God had chosen and elected them for his people, and promised them to have care of their welfare: and that seeing he had taken them into his safeguard, he would never forsake them, so they did stick unto him, and were faithful unto him, and turned not away. And thus we may gather a good admonition out of this place: that is to say, that having both our eyes and our wits fastened upon the word of God, we must have a right continuance in the faith, albeit that things do change as touching the world. In deed, if we have good folk to lead us, we be so much the less excusable, if we profit not thereby. For if God stretch out his hand unto us, and give us governors which be as his messengers, edifying and governing us faithfully; it is good reason that we should strain ourselves somuch the more: for we have one general rule, to cause the means that God giveth us to be available, even by turning them to our profit. It is a singular thing, when he giveth us such men as have the virtue of his holy spirit, which also be so endued with whatsoever is for our benefit, as we may understand that he offereth himself unto us in their persons: It behoveth us I say, to be so much the more moved at such times to serve God. But howsoever it be, let us content ourselves with the doctrine; and albeit that men do die and fail us, let us nevertheless understand, that God is always the same, 
〈…〉 12. 〈…〉  and that his truth cannot change. For it is said of men, that they be but a shadow; but the word of GOD continueth for ever. And that not only in itself, but it must also have a rooting in us, even an incorruptible root, as saith Saint Peter. Let us learn therefore, that if the people of Israel were exhorted to continue in the faith and service of God after the death of Moses, we also must do the like at this day.  
And Moses in so doing doth make it manifest, that he beareth no envy toward josuah, as many do, who seek their own renown, and would not that others should do any thing, for fear lest their own praise should be stained, and that men should not talk enough of them. Moses had not this cursed ambition, that he should hinder the procurement of the people's welfare by the advancing of josua, but as much as in him lay he did put him in authority, yea even to perform a far greater matter than was granted to himself to do. For God told him before, 
〈◊〉 10.12. 〈◊〉 32.51. ●●.  that he should not enter into the land that was promised to the people. In deed he saw it: but he was shut out, because he honoured not God, when the people murmured for want of drink. Because he did not then sufficiently glorify God: but was troubled and vexed in his mind, he was deprived of that honour, and God did disgrade him in that behalf. And yet for all that, Moses omitted not to take josuah, and appointed him to be his successor, willing him to do his duty in setting the people in possession of their inheritance. Seeing then that were perceive that Moses did willingly submit himself, let every of us learn to have no respect to himself, nor to vaunt himself, nor to seek our own credit in this world, of purpose to be renowned both during our life and after our death: but let us content ourselves, that God doth acknowledge, that we were willing to serve him, so as the Church might feel the profit of our labour, and be edified thereby. When we be at this point; let us refer ourselves to our God, and bear no envy to those whom he raiseth up in our steed. For we know, that if GOD do not work continually amongst men, the grace that he hath put into them will quickly vanish; (such is our fra●ltie:) and then all that we have profited shall be nought worth. Is it our desire that GOD should continue that which he hath wrought by us? It is necessary then that he have always people to serve him. Let every one therefore endeavour to discharge his duty without envy, and without spiting: let the master have his honour and pre-eminence, and let us be cohelpers one to another, and do our endeavour to aid such as we see to be acceptable to God. Thus much is here showed us by the example of Moses.  
Now he sayeth unto the people, I am an hundred and twenty years old, I can no longer go and come: and the Lord hath said that I may not enter into this land. First of all▪ he allegeth his weakness, for that he was so old, so bruised and broken: that he was no longer able to satisfy so difficult a charge. I can not go and come (sayeth he). Now hereof I gather that which I have touched, namely, that whilst Moses was lusty, or had in him any strength at all, he spared not himself, knowing well that the same was not given him for himself, but for the common benefit, and welfare of all the people: he then practised that which Saint Paul speaketh of, namely, not to live to himself. 
Rom. 14.7. 2. Cor. 5.13.  Now in deed we be not all so excellent as he was: yet nevertheless this rule is common to all the children of GOD, that is, that no body is created for his own particular behoof; but that we must look to our vocation, that we may follow it, 
Rom. 12.1.  and offer up ourselves in sacrifice to God, & every man live and continue according to his ability and measure without idleness. And let us not flatter ourselves, as to say, I am excused: for it is not for us to take our leave, and to give over, and to discontinue when we ourselves list. Every man (I say) must go on even to the end, without being weary: and when it shall please GOD to deliver us out of this world, then are we discharged, and not afore.  
Now when he sayeth that God depriveth him of going into the land; he allegeth a matter not honourable to himself: but doth call to remembrance the fault that he had committed. He doth not here accuse God, neither fretteth he at the punishment whereof he speaketh; but he acknowledgeth his offence with meekness. Seeing that Moses, a man so excellent which was as it were an Angel amongst mortal creatures, was contented to testify his fault, and often times to rehearse that he was not worthy to enjoy the heritage which God had promised to Abraham, in so much that although he had delivered the people, and had done so many noble acts, & had published the Law, and was reputed governor of the Church of God even until the coming of our Lord jesus Christ: yet notwithstanding even after all this, he was not ashamed to lay forth his own fault, and to declare that God would not admit him to the promised heritage: what ought we to do▪ So then whensoever God punisheth us, let us not seek vain shifts to cover our uncleanness: but let us rather be well contented, that the punishments which God hath sent us, may profit & serve for instruction to all our neighbours. He sayeth moreover, The Lord thy God will go before thee, and destroy all these people before thy face, and thou shalt do unto them, as thou didst unto Sehon & Og kings of Bazan & of the Amorites. Here Moses confirmeth the matter which we have touched, to wit, that although he be not present in person, when the people should enter into the land of Chanaan, yet was God of right to be esteemed more than mortal men, so as the people ought not to be afraid though they saw not Moses any more, nor ask, where is he that hath led us? Be contented (saith he) to have the Lord to go with you. Hereby we be yet better warned to yield God his due honour, which is, to rest in him alone, although we be bereft of all means here beneath. In deed it is a thing to be desired, that we might ever be governed by such rulers as are led by the Spirit of God: for it is a privilege and favour, that cannot be sufficiently esteemed, and it is also a sign and token that he is amongst us: Therefore it were greatly to be wished. Nevertheless, although we be deprived thereof, and that God taketh them away by death, whereby his blessing, to the outward show, is so much the lesser: yet, let us look up higher and by faith behold how he is present to them which seek him, and that he hath his hand evermore stretched out to help them, so as his power shallbe strong enough, albeit that he show them nothing visibly. That is the thing which we have to remember where Moses sayeth, The Lord thy God wil● go before thee. It is certain that as touching myself I shall not be there any more, but should you therefore be dismayed and fainthearted? What is God? Wot ye not that he hath all in his own power? What am I? I am but a shadow. Now God hath put a certain drop of his power in me, and you have perceived the experience thereof: and although the same have profited you, what is it in comparison of his helping of you with the whole fullness of his power? Now then, look that you measure not God's power by a mortal man: neither be ye so gross headed and witless, as to say that you be discouraged because I am no more with you, and that ye be already vanquished: for that were a cursed blasphemy. But understand, that God is not diminished: when then creatures be perished, he is able to raise others: and without raising up of any at all, he is sufficient himself: for he hath no need to borrow from any where else. Now than the very office and property of faith, is to rest us in God and to stay upon him, so as although all the world fail us, yet we assure ourselves that God will work mightily enough, without being aided by any other party. Moreover, for the better confirming of the people in hope, Moses telleth them that they had seen already after what manner God had wrought in his people's behalf. You have had (sayeth he) victory against Og the king of Bazan, and against Sehon the king of the Amorrhites, and you know that God did then fight for you. (For in deed the people had been at that time, as it were utterly forlorn, and were driven of force to confess that the victory came not of themselves, but that God through his grace did vanquish these two mighty kings.) Seeing therefore that GOD hath already showed himself a father towards you, fear not but that he will continue so hereafter. Thus should we be confirmed in hope, by our former experience & feeling of the favour and help of our GOD. When he hath once made us to taste his goodness; let us thereby be so much the more assured. That is the thing which Moses meant to teach us in speaking here of Sehon and Og. Now he addeth farther, that the Israelites should do unto all the nations whom God would deliver into their hands, according as it is commanded them here. It should seem at the first sight, that the people ought much rather to have used mercy, than so to have rooted them out utterly. 
Deut. 7.16.  But (as we have seen heretofore) God had said unto them: You shall spare none, neither little nor great; all the race of them must be rooted out: for I will not have any of them remain unto you. Now it seemeth to be a kind of cruelty, that notwithstanding that they yielded themselves, and craved mercy, yet they should nevertheless be all killed. Yea, but yet for all that, seeing God had spoken it, the people were of duty to execute it, & not to be wise to the contrary, nor to gloze upon the word of God, or to reply unto it at all. We see then that when men will needs swim betwixt two streams, and make a medley between the word of God & their own fancies; they mar all. There is nothing better than to follow that which God showeth & commandeth us. For if we take upon us to be too forecasting, he will laugh our presumption to scorn▪ & in the end we shallbe accursed. Let us mark then, that seeing it was God's will that all those people (to wit, the Chananites, Pherezites, & their like) should be rooted out: it was the duty of the Israelites to do that which was given them in charge: for there was none but GOD himself that could be judge thereof. Yet notwithstanding, it is certain that God dealt not excessively in punishing those people: for he had long time patiently waited for their amendment; ever since the time of Abraham had they been unrefourmable; they had been spared four hundred years. But were they thereby any whit amended? Nay, they were become worse than ever they were: was it not reason then, 
Gen. 15.16.  that after god had so long borne with them, he should lay his hand upon them at the last? [Yes verily;] & therefore let no body murmur in this behalf against god, as though his vengeance were too rough. And in very deed it is a wondrous thing that men cannot content themselves with the justice of God how moderately soever he use it When we perceine any over great iniquity (specially if it touch ourselves, & that we receive damage & hurt thereby) we cry unto God: & be grieved if he bestir him not at the first dash, & we think that he is as it were asleep. What say we? Is it possible that God should suffer so long? If he look down, how can he be so patiented? We will needs have God to take weapon in hand at our pleasure: and when he doth any execution if it like us not, we say: How now? What rigorous dealing is this? 
〈◊〉 34.6.  God saith, that he is long suffering, full of goodness, slow to wrath, and inclined to mercy: how is it then that he dealeth thus roughly with men? Nay, we think that he is cruel, and we will also condemn him in that point. Seeing then that we be so untoward, and that in steed of judging rightly of the works of God, we wrap up all in confusion: let us learn to like well of all his doings, without any gainsaying: and when we perceive not the cause, let us make this conclusion, that howsoever the case stand, all that ever proceedeth of him, is rightful, & that there is nothing in him but infinite wisdom and uprightness. And moreover let us also shut our eyes close against all conceits, which may hinder us and make us unable to serve GOD, yet let us not range hither and thither: but let it suffice us to have the word from his mouth, and to hold us to that which he hath commanded. That is the thing which we have to gather out of this text, where Moses telleth us that the people of Israel must do unto all their enemies, according as God hath commanded them.  
Now thereupon he saith, That they should not be dismayed nor afraid, but that they should be courageous and behave themselves manfully. Whereupon is all this exhortation grounded? Upon the promise which he made, namely, The Lord thy God will go before thee. We must therefore mark that men shall never take good courage, what soever is said unto them, unless they be assured of the help of God, and that he will be on their side, and give good success to all their enterprises. It is certain that men be too bold to do things, and to attempt more than is lawful for them: but they do ever go about it carelessly, and without discretion. And as a mad bedlam, notwithstanding that he be brought low with his long sickness & feel not his own weakness: yet is he much stronger and rageth in such wise, as he cannot be ruled, and worketh more trouble than if he were in perfect health: even so is it with men when they have no promise of God, but be chafed in their own rashness and presumption. They dare do wonders: but in respect to do well, we never take courage therein, unless we be assured of the will of God: and to be short, we can never build but upon his promises. We must therefore remember that Moses, before he exhorteth the people to be valiant & to behave themselves stoutly, said unto them, Thy God will be with thee, fear them not. And why so? For thou art sure that thou canst not quail, because thy God governeth thee. Howbeit, forasmuch as we do not at the first take sure hold of the promises of God, neither are they so certainly settled in our hearts, as is to be wished; Moses doth also add a confirmation, and saith: Nay, the Lord thy God will not leave thee, neither shalt thou ever be forsaken of him. It was enough that he had said afore▪ Thy God will go before thee, he will give thee victory against all thine enemies; thou hast already had experience of his help: It shallbe always the same: this may seem to have been enough. But yet that which Moses addeth unto it is not superfluous, because of the unbelief of men: who notwithstanding that God do assure them, do yet still doubt and be wavering, unless they have a new confirmation. Whereby we perceive that it is no light matter to give credit to the promises of God, and to hold us to them, as many do suppose, but that is because they never tried it. They that think themselves to be most faithful, have never tasted what faith is: according as we see a great many fools, which speak of war, and think to devour all at one bit, whereas in deed they neither know nor have seen any thing. Even so is it with them that have a speculative faith: they make themselves the ablest folk in the world, they boast themselves to be as faithful as any can be found: but they that know what faith is, do understand that there is nothing more hard, than for us to stay ourselves upon God; and in that behalf we must be feign to imprison our senses, and to take the bit in our mouth (as they say) and to enforce ourselves; yea and that God also on his side do work in that behalf, as we do see that he doth. For it is no superfluous talk, when he setteth his promises before us, and putteth us so often in mind of them. For it is a token that they bear no great sway with us, or rather that they enter not into our hearts to settle there, as were meet they should. Thus ye see what Moses meant, in saying, That the Lord will never forsake his people.  
Moreover, under this word, he showeth unto us, that Gods offering of his grace unto us is not for a day, but that he will continue it unto the end, conditionally that we also do receive it with the like condition. In deed it is true that in this place he treateth but of the Land of Canaan: but we know that it was a pledge of the eternal life, and of the inheritance that is prepared for us in heaven. Now he saith expressly, Thy God will never leave thee, neither will he ever forsake thee. We see therefore that our Lord meaneth not to encourage us for a day, but he meaneth that we should depend upon him to live and to die, and that we should be fully resolved, that when he hath begun, he will perform his work toward us, and that he will not leave us at the half way, (as they say). And this is to be well noted, because that although men embrace Gods promises, yet are they sometimes or other in doubt, and wots not where to become: and specially when any temptation cometh upon them, then be they so scared, that to their seeming, God is loath to do them good, or el●e that he will not continue to do them good. Seeing then that we be thus tossed with doubts and troubles, we have so much the more need to remember the lesson that is here delivered unto us: namely, that God doth offer us his grace, with such condition as it shall never fail us. But we see how this doctrine hath been perverted specially in the popedom. They be not ashamed to say, that we must stand always in doubt of continuance to the end, and that we wot not what God intendeth to do hereafter; insomuch that it is a principal article of their faith which they hold in the Popedom. Neither mean I that it is the ignorant sort of the simple people only which do say so, but that it is the resolution of all the Monks and Freers; who affirm it to be the principal article of their faith, that men must stand always in doubt whether God will save them or not. Seeing then that the devil hath borne such a sway, somuch the more ought we to be confirmed in this doctrine, where it is said, The Lord thy God will not leave thee, neither shalt thou ever be forsaken of him.  
Now when Moses had thus spoken to the people: then he called also josuah and confirmed him. And moreover in the person of josuah, we may perceive the thing yet better which I have said afore; namely, that it sufficeth us not to be once certified of the grace of God; but that because of our weakness, we have need to be upholden & maintained, lest we fall away or serve aside. For behold, here is josuah whom God had chosen to be governor of his people to set them in the possession of their promised inheritance. And yet notwithstanding for all that he had heard his duty and office at the mouth of Moses, yet was God fain to give him new revelations after the death of Moses, & to use the like words unto him again. And how so? Was he so short witted, that ere three days to an end, he had quite forgotten what had been said unto him before God and the sanctuary? He was there present, and a solemn ceremony was used thereabout, & was it because that josuah had forgotten his duty? No: But he was a frail man: and God knowing him to be so, did confirm him, and encourage him. And if this needed to be done to josuah; what needeth to be done to us? Therefore let us beware of the presumption that blindeth us, in that we think we need not to set our minds continually upon the word of God as there be many do, which having heard some one sermon, do suppose that they be clerks good enough, not considering that the things which they have heard will soon vanish away, and be quite and clean gone ere three days to an end, unless they do still beat upon it. So then, let us be well advised that we exercise ourselves in the promises of God, and when they be often laid afore us, let us not think the time to be lost in hearing them: but let us understand that our lords intent is to emprint them in us, to the end we should stick unto them, and be so thoroughly grounded in them, as Satan may never have power to turn us away, by any means whatsoever. That is a thing which we have yet farther to remember.  
Now let us come to that which Moses spoke unto him. Moreover thou shalt go before the people (sayeth he) and therefore be of good courage and behave thyself manfully. When he sayeth unto him, that he shall go before the people, he stablisheth his authority in the name of GOD. Whereby he maketh it manifest, that it is not for men to thrust in themselves; accordingly also as the Apostle saith, that no man ought to usurp honour unto himself, 
Hebr. 5.4.  but he that is called to it must undertake and discharge the same: let us then learn to hold us in such modesty & simplicity, as that none of us advance himself above measure, ne pass his bounds, as who would say, I will do this or that, not knowing whether he be appointed of God or not, but let every man be contented to do that which is his charge, let a man govern his own household; and sith he is but a private person, let him not usurp upon that which is not permitted unto him. Let the minister of the word preach, and exhort, and accomplish his duty, let the magistrate in like wise look whereunto he is called, let every of us, keep his degree & his order: and let there be no confused mingling among us. That is the thing which we must remember. Very large doctrine might be gathered out of this article, but I will not stand much thereupon; for it hath been often spoken of, & it is sufficient for me to touch these matters in few words, for when they be once heard, every man may think upon them afterward. And greatly shall they have profited in God's school, which can hold themselves in quiet, and not attempt more than God hath commanded them, but simply follow their own vocation. That is the thing which we have to mark in this place, where Moses ordaineth josuah in his steed, howbeit speaking, as in the person of God, and by his authority.  
Moreover he showeth that when God calleth us to any charge, he doth also give us the ability to accomplish that which he commandeth us. And this is a necessary doctrine. What is the cause that men be so fearful, that if they see but a shadow, by and by they be amazed and at their wits end how to do the things which they know to belong to their office? They see well enough whereunto God hath called them; and yet for all that they shrink away their shoulders: and what causeth that? Even that cursed distrust of ours, in that we consider not that God doth guide us, and that he hath his hand evermore stretched out to help us, so we walk simply, and do out endeavour to obey him, and follow him quietly, having regard to our office and calling. And so it is a lesson whereof we can not be too mindful, which is meant in these words: Thy God will not forsake thee. And well ought we to put the same in ure. For it is a Testimony, that God will never give them over, whom he setteth a work, but that he will give them power, & bless them, & make the success of their travail to be good and happy, if they stay upon him and lean unto him. Yea and we see that in the epistle to the hebrews, 
Hebr. 3.5.  the Apostle extendeth the same yet further, where he saith, Let your hearts be far from covetousness, and know ye that it is written, The Lord will not forsake you. Whereby he showeth us, that whereas we use so many wicked trades; and whereas treason, cruelty & malice do lead us into such extremities, that we fling overthwart the fields, and walking in by-paths do follow our own disordered lusts: the wellspring of all these vices is that we put not our trust in God; neither is it thoroughly well sealed in our hearts with any certain assuredness that the Lord is near unto us, and that he will never forsake us. And therefore seeing we have no stay, but be so wavering & carried away with unquietness, yea & set on fire, and our lusts be as a thousand furnaces continually burning within us, because we have not our trust in God; let us learn to commit ourselves to his providence, & to hold ourselves assured that he will not fail us: & then shall we find the thing that is told us here: namely, that every man in his vocation may be assured that God will be always present with him. Is a man charged with a household? Then will he be full of care, & if he have a number of children, he grudgeth, saying, Alas what shall I say? If I had but one or two children, I could deal as well as they that have no charge at all: but now that I have so many hanging on my shoulders; alas what shall I do? True it is, that a father aught in deed to take care for his children: but what manner of care should that be? It must move him to call upon God to have recourse to his help, to hold his family in order, that things go not to havoc; it must cause him to instruct his children to live in sobriety, and to be contented with a little, & not to lavish out that which they have: but labour that God may bless them. Such is the care that a father ought to have. And this kind of care hindereth him not to rest upon God, that having tasted this promise; namely, Thy God will not forsake thee, he do always his duty, and govern well his household. And even so it is of all others. Although they see never so great difficulties (as there be many which in their vocation, notwithstanding that they be private persons, do find themselves greatly pulled back) yet must they ever have recourse to this ankerhold; Thy God is above, he will guide thee, care not: so thou follow him, his help shall never fail thee. Much more reason is it therefore, that such as be in higher office and have a heavier burden to bear, should have recourse to this promise when they see troubles, and many grudgings against them, and perceive the world inflamed with malice▪ & to say, What will our Lord sleep in heaven? The thing that was spoken to josuah, was it spoken only for one year? No: but in the person of him God meant to assure us, that when we walk in our duty, and go directly to work as he hath commanded us, having regard to obey him rather than to please the world, he is with us and will assist us. Seeing it is so, let us march on, and not care for any thing that can happen unto us. This (I say) is the true use of this doctrine.  
Moreover, although we have this assurance, that God will accomplish & perform the work that he hath begun, yet doth it not follow therefore, that we also should not enforce ourselves. For these two things are joined together, namely, thy God will never give thee over; and therefore be thou of good courage, & behave thyself valiantly. It is not meant then, the God leadeth us as it were sleeping, and as though it were no hard matter for us to do him service, when it pleaseth him to employ us to any charge & office▪ No no: for we must labour therein, till we pant again, & sometime it shall seem unto us that God is far from us & things shall be doubtful & disordered, that we wots not what shall become of us: but then let us cheer up ourselves. After that manner must we trust in the providence of our God. And when we be so stayed thereupon, it is not meant that we should therefore let things fall out as they may, as we see many do, which take occasion to wax cold. God (say they) will provide, & in the mean while they neglect their own duty. It is not meant that we should shut our eyes, saying, God will provide for it. Truly although all things in the world were as far out of order as could be; yet ought we to be well assured, howsoever we far: but yet on the other side we must serve God after such manner as he hath appointed us to be his instruments, yea and that in such wise as if it be his will, that we must suffer much, that then we must have patience & not be overthrown nor broken thereby. The thing then in effect which we have to bear in mind concerning this place, is that we must labour all our life long in such wise, as every one may keep himself within his own bounds & limits, and that we attempt not rashly more than God giveth us leave to do. And moreover that we must not be afraid to do, & to employ us to those things which our duty requireth, assuring ourselves that God is near unto us, and that we shall feel his power at our need, and that he will not forsake us. When men think that all is lost, & do mock us, & count us as people past hope of recovery, let us not doubt but that our Lord will accomplish that which is here promised: and therefore let us evermore hold on with patience, waiting for the performance of that which we hear spoken of here.  
Now let us fall down before the majesty of our good God, with acknowledgement of our faults, beseeching him to make us to feel them more & more, and that in likewise by acknowledging the frailty that is in us, we may seek to arm us so with his promises, as we may be fenced until the end, not only to sustain one combat or two▪ but also to fight all the days of our life, & to remain invincible against all manner of temptations: And that forasmuch as it behoveth us to depend altogether upon him; we may be so stayed thereupon, that when things do happen unto us contrary to our minds as in respect of the world, we may not thereby be abashed or dismayed, but trust that he only is as good as all other helps, & therupon commit ourselves unto him, endeavouring to glorify him: and that seeing it is his will to govern us by the hand of our Lord jesus Christ, we may be pliable and obedient unto him; that being assured that he is our good and faithful guide, & that he will not fail us, we may evermore take the more courage to give over ourselves, and wholly to offer ourselves unto him. That it may please him to grant this grace not only unto us, but also to all people and Nations of the earth, etc.   

On Friday the xxiv. of April, 1556. The CLXXIIII. Sermon which is the second upon the one & thirtieth Chapter.  
9 And Moses wrote this law and delivered it to the Priests the sons of Levy, which bore the Ark of the covenant of the Lord, and to all the Elders of Israel.  
10 And Moses commanded them, saying, At the end of every seventh year, in the time of the year of freedom, in the feast of Tabernacles,  
11 When all Israel cometh to appear before the Lord thy God, in the place which he shall choose: then shalt thou read this Law before all Israel, in the hearing of them.  
12 Thou shalt gather the people together, men, women, and children, and thy stranger which is within thy gates, that they may hear and learn and fear the Lord your God, and keep all the words of this law, to do them.  
13 And that their children also which have not known it, may hear it and learn it, so as they may fear the Lord your God all the days that thou hast to live in the Land whither thou goest over jordan to possess it.  
14 Then the Lord said unto Moses, behold, the days of thy death are at hand: call josuah and stand ye at the Tabernacle of the Congregation that I may give him his charge. And so Moses and josuah went, and stood at the Tabernacle of the Congregation.  
WE do well confess that God dealeth graciously with men, when he vouchsafeth to teach them, and to show them the way of salvation. For we see well it is a most miserable state when men have no teaching all their life long, but do guide themselves at all adventures. Now the case so standeth that we can not hold any way that is certain for us, but only that which God showeth us: for as for the things which men devise, in deed they think them good enough, but in the mean while, albeit that they be blinded with their own fantasies, yet must they needs evermore stand in doubt, and God maketh it manifest at the last, that it was but vanity and folly. If men therefore were well advised, nothing should be more dear unto them, than to have God's truth to guide them, which would be a lamp to show them the way of salvation. Behold, God calleth us, he tarrieth not till we come to seek that which is good for us, neither would he have us to fetch long windlasses: but he offereth himself of his own good will, assuring us that we can not fail, if we will hearken to his voice; he will give us sufficient instruction, and he p●●testeth that it shall not be in vain for us to follow that which we shall have heard at his mouth. 
Isa. 45.19.  Yet notwithstanding, we for all this do make small account to be taught of him; every of us wandereth after his own imagination: and (which worse is) having had some taste and knowledge, and having found by experience that all our whole happiness lieth there, and that our whole contentment and rest ought to be settled in the obeying of God's word; yet is there none of us but he turneth aside from it, and the same hath been common in all ages. Now therefore, to remedy this mischief, GOD hath vouchsafed that his word should be kept by some mean, and that some certain folk should have the charge to preserve it safe and sound, that it might not perish. Wherein we behold the inestimable care that he hath of our salvation. Be not we worthy to be deprived of such a treasure, seeing we do esteem it so little? Yes: for our unthankfulness deserveth the wrath of God, and that he should withdraw the thing which he had bestowed upon us. Yet notwithstanding, he ceaseth not to draw us still back unto him: and hereof we see here a goodly example in that it is said that Moses having written the law, committed is to the priests the children of Levy, which carried the Ark, and to all the Elders of Israel, which had the charge and authority to govern the people. True it is, that when GOD hath once published his word, every man ought to bethink him to receive it, for every man ought to take heed to it, for himself; men ought not to depend one upon an other: nevertheless there is not any man that is greatly careful thereof. It is behoveful therefore that GOD should appoint people to watch over us, whilst we sleep, and to call upon us: and if they see us ready to serve aside, they must restrain us. This is the cause, why it was specially requisite that the law should be delivered into the hands of the Priests. First of all it was written; and it was sufficient, that the people had heard the will of God. If men had good remembrance, and would not forget that which they have learned; it were enough I say, that Moses had once declared unto them that which was requisite for their welfare. For he had commanded them to occupy their minds about the study thereof both night and day, and to write the law upon the posts of their houses, 
 upon their tables, and every where else; to the intent, that whither soever they turned their eyes, they might ever be stirred to think upon God. Again, they ought to have had a care to instruct their children: and besides this, the Law was copied out, yea and to be kept as it were upon Record of authority, as which proceeded altogether from the hand of God. And the reason was that the people did soon grow out of kind. Although they had their ears beaten with the things that were contained in the law; yet turned they away to superstition, and afterward every man became dull-headed & had nothing in him but ignorance, so as which a while there was no knowledge of God among them. But is the law written? Yet is it necessary that it be committed as a treasure into the hands of the Priests, which be the messengers of God, 
 as saith the Prophet Malachy; Knowledge ought to dwell in their mouth; and when we have asked counsel of them, we ought to hearken unto them to be informed of the truth. Now then they are appointed to be keepers. But what came to pass after that God had provided so well for the matter? The law perished and was lost. And surely seeing there was so good order taken for the preservation thereof, that men might hear it spoken of, yea and that at the end of every seven year in the feast of Tabernacles, in that solemn day, the covenant of God was to be renewed, & the whole law was to be repeated before all the people: it is an incredible matter that the same was so straightly kept, yet notwithstanding that in the mean while there was such recklessness, that the people made no reckoning to be deprived of their chief welfare. For men (as we have already said) be more wretched than brute beasts, unless they be taught by God. To what end serveth all the reason & understanding that they suppose themselves to have by nature, but to their grievouser condemnation, until God hath put forth his hand to them, and have showed them whereunto they must stick? But yet howsoever the world went, the children of Israel, that blessed seed of Abraham, the chosen people, elect & adopted of God, his inheritance and his Church, they (I say) unto whom God had done so great honour, whom he had exalted unto so high a dignity, having heard the law published, ought every of them to have borne it in mind, and to have kept it as carefully as men keep the charters of a kingdom, or the Crown, or other such things. And truly in all comparison, the law of God deserveth well to have the pre-eminence above all that ever is in the world. But yet for all that it vanisheth away, & in the mean space the people had no great care thereof. And surely it is a very strange case how it should come to pass, considering that the remembrance thereof was so solemnly kept, by reason whereof all the people ought to have thought thus: How now? We lose this good custom, whereby the law of god should now sound in our ears, whereby we should have the remembrance thereof renewed; whereby we should be confirmed in his covenant, & whereby the same should be ratified unto us by the reading of the law. The people (I say) had no regard to any of these things. In deed they assembled at the feast day, & made great cheer, but yet every body returned home to his own house, without having regard to these things, insomuch that the law lay as it were buried until the time of josias, 
2. Chr. 34.14  in the which it was found again. True it is that at that time they were greatly abashed at it: but yet we see the recklessness of men in that they spoke not a word when they were deprived of so great a benefit. And that is a token of too shameful thankelesnes. Hear have we a lookingglasse, wherein we may very well behold the affection of men: for we at this day be no better than the jews were. And in deed we perceive how the world seeketh nought else but to be exempted, that they might not have their ears troubled with the law of God, nor with his word. True it is that they are ashamed, & do abhor to say that God's word should be despised; but yet they would make it a relic, to be worshipped a far off, & as a sealed letter, so as men should content themselves with the doing of some honour & ceremony to it, as if they should say, Lo, the word of God shallbe reverenced, but yet it belongeth not to us to trouble ourselves overmuch therewith, by applying our study thereunto. We see then how the world doth evermore shift itself from taking any such knowledge of God's word as they ought to have. For whereof cometh the horrible ignorance, which reigneth yet still in many countries, & generally in all the popedom, but only of this, that men refer themselves to the Monks & Freers, and such other people, or at leastwise to the Pope's Clergy for the knowledge of the holy scripture? For it is not for secular or temporal persons (as they term them) to deal therewith. And the secular priests also (as they call them) discharge themselves thereof & put it over to the Monks: they say it belongeth to none but doctors of divinity to deal with it. See how brutish the world was become. And yet a man would think it strange that men should be so grossly overseen, as to have no discretion in that behalf, but that they should be led by the mussels like beasts, and go astray after that manner. How is it possible that God should so forsake his church, & that things should be so grossly abused? Let us look to the cause & fountain of the mischief. When God kindleth the light of life amongst us, if we shut our eyes thereat, & turn our backs, or take covertes to sleep in, & play the sluggards, which shut their windows, that the sun should not shine into their eyes: if we seek to settle after that sort in our lees; is it not meet that God should withdraw all his teaching from us? Surely it is the payment which the world hath received, because that where it should have sought learning fit for it; it chose rather to be ignorant, that it might have excuse before God. And moreover, when our Lord vouchsafed that his Gospel should be preached, that the world might be enlightened by the brightness thereof; men did openly rebel against it, & chose to obey lies rather than the truth. Therefore it could not be but that such horrible vengeance must needs come upon them. Again we see the care that God hath had to preserve his gospel in perfect state. For like as he had provided for the law, even so hath he also done by the gospel, which is the perfection of all learning, according as S. Paul saith in the second to Timothee. 
2. Tim. 2.2.  We see there what order he established in the Church, Look what thou hast heard of me (saith he) by many witnesses, commit thou it over as a gage unto faithful folk, which be meet and able to teach others. There S. Paul appointed keepers of the gospel, as God had erst appointed the levitical priests for keepers of the law. Also he would that they should be faithful folk which should be occupied & employed therein: and he would that they likewise should do their duty in delivering the things over from hand to hand, as they had received them, to the intent they might not lie hidden in darkness. Yet nevertheless we see how it is come to pass. Therefore, we must mark well in this place, that God hath evermore procured the salvation of his people, & of those whom he hath chosen, & not forgotten any thing that might be a mean to keep them under his obedience. Thus much for one point.  
Moreover, whereas the world hath been always wavering, & carried hither & thither, and could not stay nor hold itself to the serving of God, nor suffer itself to be guided by the doctrine which is for the salvation thereof; & to be short, whereas men play the wild beasts; it is not at the first dash that they have so resisted God, or made countenance to disobey him: but they have turned away from him by little & little, in such sort that within short time they have fallen quite & clean away. And so ye see how men have continued in their naughtiness, & not kept the law that was delivered unto them for a rule to live by, & for the way to lead them to salvation. Seeing it is so, we ought to take so much the more heed to the things which are showed unto us here. What must then be done? It is not enough that the truth be [but only] written: for to what end shall that serve me but to my greater condemnation? But forasmuch as men are so wedded to the things that concern this transitory life, & think not on the heavenly treasure; it is requisite that there should be good keepers: and above all things we must note that there will always be a special order to retain us evermore in the obedience of God, so long as his word is daily showed unto us, & that every man hath it in his hands. And if this be not permitted, we shall quickly be carried hither & thither, and there will be no stay in us, unless we have such a bridle to hold us back. That is a thing which we have to mark.  
Now in the mean while we see what charge is here committed aswell to the Levites, as to the rulers. True it is, that at this day there is no certain kindred allotted thereto by God in his Church: for his will is, that Shepherds should be chosen: which office is no heritage: but he would that they should be taken according as they be known meet. Nevertheless all Pastors, & Elders, that is to say, all Officers, & such as have public charge, must understand that they must employ themselves to maintain the pure religion, & that they must be as keepers of the word of God, to the end that it should not perish. And albeit that there is no excuse for the rest of the people: yet shall these feel double vengeance, if they do not, what lieth in them, to cause men to continue constant in the pure word of God, & to see that every body be taught, & that both great & small do yield themselves thereunto. If they strain not themselves to the uttermost of their powers that God's truth may continue sound, it is certain that they are to account therefore.  
Now as touching that which Moses saith further, That he commandeth the children of Israel, that on the solemn day at the feast of the Tabernacles at the end of every seven year, the law should be recited to all the people: it is not meant that God would not have the jews taught it daily: but it was yet a straighter band, & the keeping that solemnity, (as we have seen heretofore where we treated of the covenant made by Moses) was not to the intent that the people should [at other times] be unmindful of the law, 
Deut. 27.4.  but to the intent they should be the deepelyer touched therewith, & have it the better ratified after a solemn manner. That is the very meaning of this place. Every year, yea at every feast or solemnity, the people coming to the temple were to be taught in deed. The sacrifices were not to be done as a vain pomp; but in such sort as men might know the end & use of them, so as every body might understand what God he served, & be put in mind of the covenant which he had made with their fathers. But yet herewithal, besides all this, God did moreover add a larger confirmation thereof, by renewing the remembrance thereof at the end of seven years, as it were by the solemn taking of a new oath, to the end that it should not vanish away. Let us understand then, that when men had exercised themselves from day to day, and from month to month, & had all their life long studied in the law of God, & been taught his will; yet this ceremony was nevertheless observed, that they did read all the contents of the law that the people might consider thus with themselves; This is not a treasure that may at any time perish from among us, God hath not given it for a time: but it is for us & for our children for evermore, as we have seen in the 29. chap. Seeing it is so, let us take heed that we continue the possession thereof among us, 
〈◊〉. 29.11.  & that through our own recklessness we be not defeated of so inestimable a benefit, which ought to be preferred above all the riches & delectable things of this world. Now whereas he speaketh of the feast, it is said, At such time as all Israel shall be assembled together in the presence of his god. We have heretofore often times treated of this manner of speaking, & it is now needless to stand long upon it. It is enough for us always to remember, that God in commanding men to come & worship him in his holy sanctuary, meant that the faithful should have a certain testimony, & pawn of his presence, to the intent they should the willinglyer resort thither, & understand that so to do was not an unprofitable & lost labour. Yet notwithstanding God meant not to hold the jews in any gross imagination, as if he had been enclosed in the Ark of the covenant, or as if his essence had been betwixt the Cherubins: but his coming down was of purpose to make the faithful to mount up to heaven through faith: & that is the common manner which he hath always holden in his church. For in as much as we are not able to approach unto him, nor to have any access thither because of our infirmities; he vouchsafeth to stoop to our littleness: howbeit not to make us to nestle ourselves here beneath, or to conceive gross opinions, as though he were tied to the elements of this world: but rather that by such means, he might raise our faith up on high. Thus were they taught in the time of the law. And even now also doth he use the same manner of dealing with us at this day. We have at this day the Sacraments. In deed we have not so great a multitude, as the fathers had, for it were more than needed for us, because we have the substance of all the old shadows our Lord jesus Christ. But yet for all that, God doth still at this day apply himself to our rudeness by his sacraments. In the water of baptism we have a testimony that we be washed & made clean, 
〈◊〉 5.26. 〈…〉  and that we be renewed by his holy spirit. Now than we must not muse upon the water; but when we see the visible sign, we must rise aloft, & understand, that God accomplisheth the thing in truth, which is signified unto us by the visible Sacrament. Even so also it is of the Supper. We see there bread & wine, but we must through faith mount up to our Lord jesus Christ, who is the true food of our souls, that we may be fed & satisfied in him. And the same is called the presence of God. And why? For it is no deceitful matter, neither doth God intend to beguile us, when he declareth & witnesseth unto us, that we be washed, & fed by the virtue of his only son; but he would that we should be assured of it, by feeling the very effect thereof. Now when God uttereth such virtue, do not we feel him present? Let us note then, that God is present with us when we come unto him, being called thither, & having the means which he hath ordained: and in like wise when we be assembled together, there is a presence of our God. 
Matt. 18.20.  For our Lord jesus Christ sitteth in the midst of us, because we be his. We must not think that he is far off, but that he receiveth all our requests, & that we be hard, & do obtain of God his father all that is convenient for us. Thus ought we to take courage. When we use the Sacraments, when we come to hear the word of God, when we make common prayers, & when we observe the whole order which God hath established in his church: let us be assured that he is with us, & that he assureth us not in vain, & that we make no windlasses as other men do, greatly tormenting themselves in following their own fancies. No no; but in so doing our God preventeth us, & seeketh altogether to have us joined unto him, & that he will show the same openly & make us to understand it by effect. That is the thing in effect, which we have to remember concerning the manner of speech which Moses useth here.  
And by the way, the people are warned by this mean, to hear the law with the more heed & reverence. What is the cause, that when the word of God is preached unto us, many in the mean while do wander in the air, or be at home with their household, or else fall on asleep, and (to be short) that although they do both hear & understand, yet they be not moved awhit; the law & the Gospel be unto them as a matter of nothing: whence cometh such contempt? For it is against nature; that our GOD should speak, & that the creatures which live by his grace, & which ought to dedicate themselves wholly unto him, should yield him so little honour & authority. We do easily vouchsafe to hear a man, if we have him in any estimation; no word that proceedeth from his mouth shall fall to the ground; but we will as it were suck up whatsoever is spoken by so great a parsonage; in so much that before his words be fully pronounced, we conceive what he meant to speak. Behold, God speaketh, & albeit that it be by the mouth of men, yet is it his will that his word should be of like majesty with us, as if he himself were here in person. But it prevaileth not: & that is because we think not on this presence whereof Moses speaketh in this place. Let us mark well then, that where it is said that when the people assemble together, in the presence of their god, than the law shallbe repeated; it is as a preparative. For to the end that we should be drawn away, & carried up from the cares of the world, & from the vain & fond gasing, with the which we be entangled by nature: our Lord doth here waken us, and tell us, that it is he that speaketh, & that he will thoroughly instruct such as will hear him with all humility, and that his word shall in like wise have the power and force to search men's hearts and to try all their thoughts & affections. Seeing it is so that we cannot eschew the presence of our God, and that he summoneth us before his majesty, and declareth that when we hear his word, it is to note and mark out them that obey him; that so at the least wise we should not be so doltish, as not to apply our endeavour to be taught as we ought, nor to conceive a fervent zeal, with such meekness and aptness to learn, as S. james requireth in us, 
james. 1.21.  but that we may have the seed of life take roar in our hearts to bring forth such fruits as may be acceptable to our God. This then is one circumstance more which we have to observe in this place, where Moses declareth that when the people were come together after the order which GOD had set down in his law, he would be present with them, and it was as an opening of the gate of heaven.  
Now let us come to that which he addeth. He sayeth, That all Israel shallbe gathered together, and that they shall read the law before men, women & little children. When he saith, Thou shalt assemble the people, he doth again make it manifest that men will never come at God unless they be thrust forward & pricked as oxen or asses: & that serveth to make us yet more ashamed of such recklessness. For little children need not to be exhorted to break their fast, they can very well ask their food; the great ones also are desirous enough to be fed, every man hath care enough for his belly: we need no solicitors to come unto us to say, And will ye not dine? But in the mean while, behold, our souls starve, if they want the food which God hath ordained for them: and yet who is he that careth for it? Who is he that cometh to seek that food? None. Therefore it is said, Thou shalt assemble the people. We see then what beastliness there is in us: albeit that we think ourselves to be very able, & that every of us boasteth himself to be a reasonable creature, & that we have wit & discretion to govern ourselves: magnify we ourselves neversomuch after that manner, yet seek we nothing but to perish in our ignorance: and we be so far off from seeking God, that he is fain to give us many strokes with the spur to draw us unto him, because we be so ill disposed: yea & we see the example hereof in ourselves, in so much that if there were not an hour appointed for it, how many should a man find that would have the regard to say, Let us hear the word of God, that we may have some teaching? Nay, even when the hour is come, & the bell hath been tolled, even then still the most part make none account thereof. I speak not of them which have small leisure thereunto, & which have some excuse: but of such as have ease & all things at will, insomuch as they know not how to bestow the time, they are even weary of it & wot not what to do, nor (as they say) how to drive away the time; and yet rather than they will go to the church, they will sit down ydly in their houses, or else in the streets rather than come to hear a sermon. It is certain that there be some venomous toads, which gnash their teeth against the word of God, & do flee from it as much as they may; but there be others which come thither, they wot not wherefore, saving that they look for no teaching. Others come thither for a fashion, & because there is in it a certain ceremony: but yet for all that, they be never the better minded nor the better disposed towards it. Now than we perceive that look how much God calleth upon us to hear his word; so much the more slow we be thereunto. And also contrariwise, we see how our Lord reproveth our unthankfulness, & that we misapply & misuse the good which he doth to us, & as much as in us lieth, suffer it to perish, unless he use all manner of helps, to set us forward more & more.  
As touching that he saith, that the law shallbe preached & recited to men, women, & little children▪ we see in this place, that God hath not given his word to a small portion of people only, but would that all in general should be partakers of it, even from the most unto the least; & that is a very notable lesson. For we see the craftiness of Satan, how he hath laboured to deprive the greater part of the world of that benefit, under colour that the word of God is no common matter; that it is too high & too deep; and that it is too obscure. And moreover they have had this opinion, that it is not for men to enter into it, for that it is a Labyrinth to maze men withal, & men cannot fasten upon it. We see how these hypocrites in the popedom do terrify the people from reading the word of God. Take heed (say they) for it is dangerous for you to adventure so far. In very deed the word of God is sacred and holy: but what then? If the unlearned sort should taste of it, they should forthwith be infected with heresies, & their errors would be infinite, so as they should fall into great confusion. By this means men dare not once seek after the will of God: but they be borne in hand, that as soon as they enter into it, they by and by plunge themselves into a bottomless gulf. Contrary to that, here God saith, that when he gave his law, it was not alonely for the Tribe of Levi, but for all the people: and not for men only, but for women also, yea, & even for the little children. Let us hold it (say I) for a conclusion, that whereas God hath given us his law, and all the doctrine that is contained therein; it is the testament which he hath left for us: and thereby hath he adopted us for his children. Now if we be not the children of God, then are we not worthy to have any thing in common with him: but he calleth us unto him. And how shall we be sure of it, if he himself be not a faithful witness unto us of his will? Seeing then that our Lord certifyeth us of our salvation, when he giveth us his word: we must understand that he will not suffer us to stray, as though we knew not whether we should turn on the right hand or on the left: but that he doth give us an infallible direction. Seeing then that he vouchsafeth to do the office of a schoolmaster towards us; let us endeavour to profit thereby, and let us behave ourselves like good scholars towards him, and let none of us in this case allege, I am no clerk. For God hath not spoken to the great doctors only, but his will was to deal forth his word in common both to great and small, and to the most ignorant: and he hath so tempered it to their capacities, as that all they which come to yield themselves teachable, shall very well perceive that our Lord knew well what is meet for them, and they shallbe taught after such sort as he knoweth to be most convenient for them. Now if this be verified of the law, much more reason is it that it should at this day take effect in the time of the Gospel. For we hear how it is said by the Prophet Esay; that in the kingdom of our Lord jesus Christ all shallbe taught of God. 
〈◊〉 54.13. 〈◊〉 6.46.  Mark the prophet Esay, who knew very well that God had given his law to all the jews, and that it was a good and profitable instruction, as well for the little children as for the Elders. But yet for as much as he knew well that God would utter forth his grace more largely, and send a new manner of light of understanding, when as jesus Christ should be manifested unto the world; he saith that then all the children of the church should be taught of God. And we see that in the Popedom, where they turn away the people from reading the holy Scripture. It is a wicked blasphemy, when men suffer themselves to be so blinded, and vouchsafe not to suffer themselves to be lead nor taught at God's hands, yea & they have proceeded to so devilish blasphemy, as to accuse the holy Scripture of too much darkness, as a thing of too great depth wherein men ought not to be instructed, for fear lest they should forthwith be possessed with many errors. When they talk on that wise, the injury tendeth to the living God; for they accuse him of untruth, notwithstanding the protestation that he maketh by his Prophet Isaiah; Yea & we see, how all the whole Scripture is full of the like testimonies, whereby it is avowed that the holy Scripture is profitable. There needed no more but this one place of S. Paul, where he sayeth, 
〈◊〉 3.16 ●  That all scripture is profitable to instruct, to exhort, to disprove and to rebuke. He sayeth not that it is profitable for three or four rabbles of scurvy Monks or shavelings; he sayeth not so: but he sayeth that it is profitable to make the man of God perfect. And therefore let us not doubt, but that when our Lord delivered his law he knew our capacity, and applied himself in such wise thereunto, as he teacheth us according to our measure. In so much that if we be teachable, we shall find that his doctrine was not delivered us in vain, but that he meaneth to guide us thereby unto salvation, as it is in deed the true mean to attain thereunto: only let us suffer ourselves to be governed of our GOD, and not behave ourselves stubbornly towards him, seeing he offereth himself so freely unto us. And surely it ought to move us very much, when he sayeth, that God will have all, yea even the little children and all to be hearers of this law. For he telleth us (as Solomon also sayeth in his book of the Preacher) that men must not delay to think upon GOD, 
〈◊〉 12.1.  till they begin to droop and be broken with age. Yet notwithstanding, we see how youth runneth astray, and that there is nothing harder than to make young folk believe that they must be bridled in, that they must employ themselves, whilst they be strong and lusty, and that they must so much the more apply their wits to be instructed in the word of God. A man can not bring this to pass, but the stronger & lustier they be, the more careless be they. Now Moses showeth in this place, that as soon as the little ones begin to discern between good and evil, they must learn to know what God created them; and than what God hath showed himself to be their father; & what God they ought to serve, & wherein they must put their trust. And in very deed, at the very same time, God did already at the eighth day, give a mark of his free adoption; for before they knew either good or evil, God entertained them to be of his flock, and the circumcision served to seal the promise of salvation which he had made in saying; I will be the GOD of thy seed. 
Gen. 17.12.  Seeing that children be thus entertained, and God hath made it manifest that they be of his church, & household people of the kingdom of heaven: is it meet that when they be come to the age of understanding, they should hold scorn of him which hath prevented them with so great goodness? Ought they not to know, who is their creator, and in likewise, who he is that hath vouchsafed to show himself to be their father, when as he hath received them for his children?  
And we at this day have so good reason as the jews had. For as soon as our children be born, they be carried to baptism. And there God doth show that he hath already chosen them, and that his will is that they should be as of his household. Therefore when an infant is thus declared to be a member of our Lord jesus Christ, before he doth understand what the grace of God or religion or any thing else is: should he not when he cometh to age of understanding, endeavour to learn that he was created of God: who having created him after his own image, hath vouchsafed also to choose him to be of the number and company of his people: and hath placed him in the body of our Lord jesus Christ, to the end he should be partaker of the inheritance of salvation? Considering so many and so inestimable benefits received at God's hand, ought he not (say I) to give himself wholly to him and to his service? And if they do it not, do they not show themselves too much unthankful in disappointing the grace which was then given unto them? Also our Lord showeth the zeal that ought to be in them which be taught by his word: namely, that so much as in them lieth, they must not suffer any despisers of religion to dwell amongst them: but rather take pains to win the poor ignorant sort, and every man reach his hand to him that goeth astray, so as it may not be long of us, that all men be not brought into the way of salvation, and that all of us live not with one accord as we ought to do.  
It is said: The stranger also that dwelleth with thee, shall in likewise be taught. In deed they had not the promise, as the children of Abraham had: they were not of the body of that people. But nevertheless God would not have any brutish people to abide there, which should despise all religion; for it is such an infection and corruption as is not to be borne withal in the church, when such folk are to be seen there as know not whether there be a God in heaven, or not, or which know not what religion they should hold. Such are to be rid away, or else there willbe nothing but corruption, which in the end will mar all.  
Again, it is said, The children of them which have not heard thereof afore. It is showed in this place, that when the law of God hath served to establish us in his fear, and in the hope of his goodness, and that we ourselves have been edified thereby from day to day: we must not forget them that have not yet tasted of the truth, but do as yet go astray in their errors: we must pity them, and do our endeavour, so much as in us lieth, to win them, that God may be honoured of us all together. That is all in effect which we have to bear away concerning this place. Now (as I have already said) if the people of Israel were exhorted to have such a care, in the time when they had the doctrine yet more darkly than it is now delivered unto us in the Gospel, (for albeit that it was sufficient for that time; yet in comparison of the Gospel, it was not so large as we have it now) sith it is so, let us look well to ourselves, and mark well, that if ever we be bereft of this so precious treasure which God hath given us, so as it be taken from us; it is for our own malice, recklessness, and unthankfulness, because we have despised God, and thrust the things under foot which we should have kept most carefully. And therefore let it be a warning to us to make us give good heed to the heavenly doctrine when it is once taught us, and set afore us. And moreover let us follow the order which our Lord hath established in his Church, and not only let every of us for his own particular part and person follow it and endeavour to profit his own household: but also let us benefit all other folk in common by exercising ourselves in that which God commandeth us. And again, when every of us hath so considered of himself; let us in likewise be careful of our neighbours, & do our endeavours to win the ignorant, & to confirm them which be already brought into the good way, until we be all come to the mark that God hath set before us.  
Now let us fall down before the majesty of our good God, with acknowledgement of our faults; beseeching him to make us to feel them more and more, even with such repentance, as being beaten down in ourselves, we may seek nothing but to obtain mercy of him, according as he hath promised us in our Lord jesus Christ: so as he will cause the desert of his death & passion to be available, that we being washed from all our filthiness, may be so governed by his holy Spirit, as we may desire nothing but to give over ourselves unto him, fight against all manner of wicked lusts & affections, & labouring more and more to be rid and delivered from all things that may hinder us from yielding our obedience to his righteousness. That it may please him to grant this grace, not only unto us, but also to all people & nations of the earth, etc.   

On Monday the iiij. of May, 1556. The CLXXV. Sermon which is the third upon the one & thirtieth Chapter.  
14 Then the Lord said unto Moses: Behold the days of thy death be at hand. Call josuah, and stand both of you at the Tabernacle of the Congregation that I may give him his charge. So Moses and josuah went and stood at the Tabernacle of the congregation.  
15 Then appeared the Lord at the Tabernacle in a cloudy pillar: and the cloudy pillar rested upon the door of the Tabernacle.  
16 And the Lord said unto Moses: Behold thou goest to sleep with thy fathers, and this people will stand up and commit fornication with the strange gods of the land whereinto they go: and will forsake me, and break my covenant which I have made with them.  
17 By reason whereof my wrath shall in that day be kindled against them, and I will forsake them and hide my face from them, that they may be a prey. Many mischiefs and troubles shall they find: By reason whereof they shall say at that day: Do not these mischiefs find me out, because my God is not with me?  
GOD hath such a care of man's welfare, that he delayeth not the remedying of a mischief till the mischief be come: but preventeth if aforehand, as we have here a fair example thereof. He tarried not till the people were turned away after idols; but forasmuch as he knew well that it would so come to pass, he vouchsafed to warn them of it, & made an assay to see whether any preservative medicine might hold it from breaking out. God therefore ordained this song to the intent that the people should daily have in their mouth a testimony against themselves, & that they should by that means be either restrained, if it were possible; or else be left utterly without excuse. And here we see first of all that God did not choose this people for that they were more worthy or more righteous than other nations of the earth. For proof whereof, he knew very well that they would be always inclined to evil, and not cease to shrink away, but become hard-hearted in rebelling against him: & yet for all that, he forbore not to deliver them out of the land of Egypt, & to power out all the treasures of his infinite goodness & mercy upon them in doing them good. We have then here a certain proof, that when God did choose the people of Israel, he had no respect to any worthiness or merits that were in them: but rather meant to glorify his own free mercy, in showing, that although men be never so unworthy to be received to mercy, yet doth he not therefore cease to show himself a father towards them. But herewithal we see also (as I have already said) that god ordaineth such remedies as he knoweth to be convenient to bring them back into the right way, & delayeth not the relieving of them till they have done & are fallen down: but provideth all the helps aforehand which he knoweth to be meet for the leading & guiding of them, to the intent they should not serve nor start out of the way.  
Now in deed here might be a question put, whether God could not have restrained that people of Israel better, if he had would; for we know that if he list to restrain men's hearts by his holy spirit, he is able to do i●. And why then wrought he not so with this people? We cannot bind God to give us such constancy, as that we might continue in his service. And therefore we must not argue against him in this case, nor say that this song was not sufficient, & that it had been better that God had wrought effectually by his holy spirit. For it was not his will; he left the people in their own frailty. Howbeit we must not say as some blasphemers do, that God mocked them, in that he used such a remedy, as he knew to be unsufficient: for God may well still uphold, that he hath discharged his office towards men, when he hath once given them his word, insomuch that although it cannot touch them to the quick, but remaineth as a dead letter unto them: yet nevertheless, they continue justly condemned. But this would be dark if it were not better declared. Let us mark therefore first of all, that by this song, (according to the story thereof reported by Moses,) Gods will was that the people, (before they were fallen away and estranged from the way of salvation,) should have a testimony against themselves, as we shall see more at length hereafter. But it sufficeth for this present to touch the contents and sum of this song: which is, that God being the creator of all the world, chose the line of Abraham, whom he adopted, and bestowed upon them all the blessings that were possible to be wished, and lastly brought them out of the land of Egypt, and put them in possession of the land which he had promised them for their inheritance, and there fed them fatly: notwithstanding all which things, that people rebelled against him, (as horses that be too much pampered in the stable, and be too fat, and therefore do kick against their masters) and turned away after strange Gods. And therefore that God being provoked to anger, stirred up strange nations to chastise them and to punish them for their rebelling after that manner: howbeit that it grieved him to deal so roughly with them, like a father that is very sorry to use rigour towards his children, after which manner we shall see that God setteth forth himself like a man sore grieved: [as if he should say] were not this people very far overseen, or had they any drop of reason & good understanding, to consider their own end: they would not have been so turned away from me. After that manner than is the song, as we shall see. Now it was a common song. God willed that it should be in every body's mouth both great & small, to the end that every man should be daily called upon, to walk in the fear of God. And so we be warned of that which may happen unto us. God doth first declare unto us his curse: and to what end, but that every one of us should keep himself from it? Again, he showeth us the inconvenience wherinto we shall fall, he telleth us that he will revenge our recklessness, & therefore let us beware of it. For to what end doth he it, but that he would not have us to tempt him, but rather that it should retain us in his service? Ye see then how the people ought to have taken warning hereby.  
But now we ask whether that aught to have sufficed, and whether the people had power to restrain themselves, as it is imagined that men have free will to choose good or evil. The answer is, that it was not enough for GOD to put his word in their mouth, but it behoved him also to imprint it in their hearts by his holy spirit. We see how it is said farther in this place: Thou goest to die, and the people after thy death will fall away, and run a whoring after strange gods. It is God that speaketh on this wise to Moses. Now it must needs be that he foresaw what would come to pass, yea, but they will allege that God's foresight keepeth not men back from turning unto God when they list. In deed it is certain that the foresight of God is not the cause that men do either good or evil, but yet god did know very well that this people, whatsoever doctrine or religion they should have, would not cease to be wicked & froward: he knew very well that his warning of them aforehand would not suffice to convert them. God knew it welynough. Wherefore then did he not provide for it? See here how men do take upon them to plead against God: but they must be stopped with their presumption. If they allege, Wherefore is it that God, when he seethe men go out of course, doth not remedy it? The answer thereunto is this, that God is neither tied nor bound thereto: it is enough then that they be made thereby inexcusable. And therefore, although God doth know aforehand, that we, because of our infirmity, shall not be able to continue in his obedience; and that there willbe such malice in us, that we shall not cease to provoke his wrath: yet is it enough that he doth instruct us by his word, & that we be accused & condemned by him. Yea: but in deed it lieth not in us to do well. All these replies be frivolous before God. For men cannot allege that the evil cometh from any where else [than themselves.] Although we be inclined to sin, & although we be altogether thereto given by nature; shall we say that it is by any constraint? Shall we say that the fault thereof is not in us? It is impossible. Seeing then that our mouth is stopped in this case, we must condemn ourselves & humble us before God. And albeit that his word serve but to make us guilty, & not to change our hearts from evil to good: yet nevertheless, it is not superfluous, neither ought we to say that God doth daily, or that he doth mock us: for he doth the office of a teacher toward us, & telleth us what his will is. Wherefore let us desire him, not only to teach us by the mouth of men, but also to print his word in our hearts, and to make it prevail, to the end it be not in vain. Such request must we make, sith we see what is contained in the song of Moses. Moreover we must honour the wonderful providence of God, in that it is said unto us, that the forseeth what shall befall unto men, & yet notwithstanding taketh no order for the redress thereof, as we would if he should follow our appetite. It seemeth a stranger matter at the first sight, that God should say, This people will run a whoring, and go and defile themselves with strange Gods. He saith it, and yet he giveth none other remedy but a song, of purpose that this people should be condemned by their own mouth. And wherefore doth he not rather prevent the mischief? For he might do it. But (as I have said already) it is not for us to enter into disputation in this case: for surely all they that use such arrogancy & boldness, shall find themselves confounded. What must we do then? We must stoop & honour the glory of God which is incomprehensible to us, & suffer ourselves to be governed by him. And whereas he knowing men's lewdness aforehand, doth nevertheless suffer them to rot therein until he provide for it: we must understand that he doth it justly, though the reason thereof be unknown and hidden unto us. We in deed will ever be grunting at it, until we be subdued unto such humility & reverence, as to conclude that God is just, & that we know not what is good for us, except that God reveal it unto us. Now then if we have not this modesty and sobriety in us, there will always seem to be some cause for us to grunt at: But yet must we ever be confounded, according as it is said in the 51. Psalm, that when men have condemned God, 
Psal. 51.6.  yet his righteousness shall not be a whit diminished thereby, but he will well defend it. Seeing it is so, let us beware that we enter not into such boldness as to reply against God, and to move the questions which many people in the world at this day do move, like these mastiff dogs which cease not to bark against God when they cannot bite him: but let us stand silent, when it is said that God doth well know what shall come to pass upon men, & nevertheless bestoweth not his grace, but upon those whom he listeth. For it is certain that he toucheth with repentance whom he will, but not al. For a great number of the people are far out of square. If we ask how it cometh to pass, that some have continued in the pure religion, & have always served God: undoubtedly it came of a special grace; no man prepared himself to it. As touching the others which have miss, & repent: if it be asked who recovered them; it is not of men that they be converted, it is the special gift of God. We see then how God hath wrought in some, to guide them always in the pureness of his service; and that others have been received to mercy, albeit that they had offended; & that the same hath not fallen out to all indifferently. We see then that God bestoweth his grace where it seemeth good to himself, and we must not plead against it, to say: And why doth he not deal equally with all, as he doth with some? Why useth he not like measure? We shall win nothing by pleading so against God. Thus much we have to consider concerning this place.  
Herewithal let us mark also what hath been touched afore: to wit, that although the word of God, of itself, hath not power to reform our hearts, to lead us unto God, to heal our faults, & to bring us to good: yet is it certain that we cease not therefore to be condemned thereby. For although the word of God be daily preached unto us: yet are we never the better for having our ears beaten therewith as we see a great many people are, who having been instructed in the Gospel, become worse thereby than they were afore. And the reason is, because that the word of God entereth not into their hearts, but through the grace of the holy Ghost. And this grace is not bestowed on all. They therefore which come to hear the word, become so much the more blameworthy when they once know God, if they profit not thereby, & God must needs cast them off in a lewd mind. Let us mark then that the word of God being spoken by a mortal man, without any further help than the outward teaching thereof, is not enough: for so it shall but beat our ears: as for our hearts, they shall not be touched therewith. What must then be done? We must pray God to speak unto us inwardly after a secret manner, and to cause the voice which soundeth in our ears, to enter like wise into our thoughts and affections, that we may be touched therewith to the quick. That is the point which we must come unto. Yet nevertheless we must not think that the word of God serveth to no purpose, when we read it in holy scripture, or have it expounded unto us. Let us assure ourselves that it shall not fall to the ground, either it must serve us to salvation, or else we must receive thereby th● grievouser condemnation. Now if we covet to have this doctrine profitable to salvation, let us pray God to write it in our hearts; and furthermore we must beware that we be not thereby the more guilty. For when we have heard the will of God, and be not therein thoroughly certified: if afterward we continue hardened in our stubbornness, what excuse is there for us then? We have been wont to make a buckler of ignorance, but that will serve the turn no more. Therefore we must mark, that although the only word of itself can not convert men: yet doth it suffice to cast them into utter condemnation, as those which would needs defy God wilfully. It is also said in this place, that God appeared to Moses at the Tabernacle, even in a cloudy pillar. This was not done for Moses only; but rather for all the people. In deed it was very behoveful that Moses should be assured of Gods guiding. For the enterprise which he undertook to bring the people out of the land of Egypt, was not for a mortal creature to have done [of himself.] It was needful then that they should know that God did avow him. And therefore it was Gods will to ratify the commission which he had given him, that it might have full authority among the people. After the same manner was it Gods will to deal in giving new commission to josuah, who was to suceeede Moses. Also it was his will to cause this last song to be received without gain speaking; & to do them to understand that it was not forged nor hammered in the head of a man, but th● it came from heaven, and that it was God that spoke it. To the end therefore that the people might be thoroughly assured of these things, he saith, Come thou & josuah to the Tabernacle. And what is the cause that God would not aswell speak to Moses in his own Tent? It was because he would have the people to be the more moved. For men are so slender witted & earthly, that they have need to be led unto God by visible signs. To what end served the Tabernacle? It was as a witness that God dwelled amongst his people, as we have seen heretofore. It is certain that God filleth all places with his power & essence: But yet because men are rude & gross, it behoveth them to have some helps to bring them unto him. So then, the Tabernacle served to waken men's wits that they might understand, that in coming thither they came near unto God, as if they had been present before his majesty. For that cause therefore it was said unto Moses & josuah, that they should come to the Tabernacle of the congregation. But that is not all. For there appeared a cloudy pillar, and (as we know) that was a double sign or miracle, to show unto the jews that God was nigh unto them. 
〈◊〉. 13.21 〈…〉. 14.  For in the day time there was a long thick cloud, which was like a great pillar; and in the night the cloud turned to a fire. And to what end was the pillar dark, & like a cloud by day? Because the fire should not be so apparent to the people. Moreover it was Gods will to refresh them, as if it were said, I have my wings stretched out, to give you shadow, & to maintain you under my protection; that if the son be over hot by day, you shallbe hidden as under me & under my leading. And by night, when all is dark, I will serve you for a light, & you shallbe guided thereby: there shallbe continually a burning fire, to show unto you that I am waking, and that I am never asleep, & that I have not mine eyes shut, but that I do foresee for all your necessities. That is the cause why God appeared in such manner to the jews, to wit that by day he gave them a cloud to cover them, which was long and in form of a great Pillar (as I have said), and by night there was a burning fire, all on a length, like unto a train of fire over all the people. And this fire served to give light to the people; as if God had showed his hand, as who would say, fear not: for I have not forgotten you; I wots what is necessary for you. But yet it is said that when Moses was called to the Tabernacle to receive any great charge, than the cloud descended by day, like as the fire also did his office by night. Thus did God cause the cloud to descend of purpose that the door of the Tabernacle should be shut; 
Exod. 19.9. Numb. 12.5.  and that was as much as if the people had been taught thus: Behold, now is Moses to be withdrawn from all the world, God speaketh to him as it were mouth to mouth, it is not for us to look to have him conversant any longer here beneath after the manner of mortal men, there is an other respect to be had of him: God hath sequestered him, because it is his will to have such familiarity & communication with him, as we may receive that which he bringeth unto us, as if it came from heaven. That then is the cause why the cloud descended upon the Tabernacle. And this is not spoken here only, but as often as it was Gods will to authorize Moses, and to ratify the office which he had given him, to the end that the people should which the greater reverence receive the doctrine which proceeded from him. The same in likewise was also done when Moses appointed josuah in his own place to succeed him. Insomuch that when God was about to show him what he had to do, the cloud appeared again. Now these things ought to stand us in steed at this day. For God did not mean to give authority to his law, only for that time; but to the end of the world. Therefore when we read that which is set down here concerning the cloud; it is all one as if God had set his seal to the doctrine of Moses, to the intent that we should receive it without any replying or doubting, and think that it was not Moses that was the chief author thereof; but that he was the instrument of the holy Ghost. Thus you see how the same miracle doth yet at this day apply itself unto us, and how we ought to be edified thereby. But by the way, we see the malice of men, in that they which had seen such a sign with their eyes, did yet for all that not cease to play the rebels against Moses. It is a great matter, that God should put forth his hand as if his majesty descended from heaven, & ●estifie unto men that it was he that spoke, & that yet notwithstanding the people should still continue like wild beasts, and not vouchsafe to hearken unto him. Is there any reason in that? Nevertheless we see it in the people of Israel. Albeit that in the time of josuah, there was some good government; yet ceased they not to abuse the benefits which they had received afore time. Indeed there was no general falling away: but yet to say that the people did behave themselves uprightly in the obedience of God, it wanted a great deal thereof. Therefore we see that whatsoever God doth, men notwithstanding be so blind & blockish, that they cannot find in their hearts to submit themselves unto him: and if they do, it is not with any constancy or steadfastness. Sith we know this, let us cast down our eyes, and pray to our God, that when he giveth us any signs to confirm us in the obedience of his word, & to edify us in the faith, we may have the skill to profit ourselves thereby, so as he lose not his labour, nor we strive against his power: but that as soon as it showeth itself, we may be moved to honour him, & to yeede unto him his due glory. Thus much have we to gather upon this place, where it is said that God having caused Moses and josuah to come unto the Tabernacle, did therewithal appear in the cloud. It is out of doubt, that God shifteth not his place: for (as we have already said) he filleth all places with his essence: howbeit in respect of men, it is said that he descended from heaven. To what end? Because that when we perceive his presence, it is said that he is nigh unto us. Is it because that there is any change in him? No, 
james. 1.17.  there is not so much as a little shadow, as saith S. james. But let us consider how foolish we are, and then shall we not find it strange that the Scripture speaketh in this manner, to fashion itself to the weakness of our understanding. We suppose that God is far from us, and that there is a great distance between him & us. And wherefore? Because he hath told us that he is in heaven. Howbeit, it is not meant that he is there shut up, we must not imagine so: but if it were said that God is here with us, we would tie him to the earth, yea and we would tie him up in every corner. We see how mendeale in that behalf, when it is told them that God showeth himself in Baptism and in the supper also: they make Idols of those visible signs, & think that God is enclosed in them. Therefore it is said that he is in heaven. But yet we must not imagine it to be in power only; but we comprehend him not in our understanding. And that is the cause why the holy scripture stammereth and stutteth after our rude manner, & saith that God cometh down, as I have say dee not for that he shifteth places touching himself; but it is said in respect of us. Wherefore let us learn to convert to our profit all the signs that God hath given us of his presence, in such sort, as we may thereby honour him as in his glory celestial, by lifting up our minds above all the world. That is the thing which we have to gather.  
Now let us come to that which is here recited. Behold, thy days are come that thou shalt die (saith God to Moses) thou shalt go sleep with thy fathers, & this people shall arise (saith he) & go a whoring after strange Gods (or else the Gods of the strangers). When God told Moses in this wise that he must die: we perceive thereby that he strengthened him, and that this tidings of death was not to make him afraid. And in deed, if we be not always ready to departed the world, when it shall please God to fetch us, what profit receive we of all the doctrine that is preached unto us? What doth God purpose when we be taught in his word, but to give us to understand that he placeth us in this world as in a passage, that we must be strangers here, that our inheritance is above, and that we must be new-shapen from day to day, by putting away from us all our affections, & whatsoever else is of the old man, to the end we may come unto him, until that he hath clothed us with his heavenly glory? Thus ye see how it is the purpose of God, to draw people from the world, & to bring them unto himself. But now if we be so given to this present life, that God must pluck us away from hence as it were by force: and that when his will is that we shall die; we be full of spite & rage and torment ourselves thereat; we show well that we understand not what the word of God meaneth, and that we never had such taste thereof as was requisite. Let us therefore by the example of Moses, be so disposed to die, that whensoever it shall please our Lord to take us away from hence, we may be ready to go, and to departed out of this prison of our body. If it be alleged that we have not so much profited as Moses, and that we be not so far forward as he: it is out of doubt that God bestowed on him a special grace, which was not common to all, & is very rare to be found. For it is no small matter, when it is said, that there never rose up a Prophet in Israel, 
Deut. 34. 1●.  so great nor so excellent as he. But yet notwithstanding we have the Gospel which Moses had not. Albeit that God gave him largely of his spirit, more than we have; yet had not he the doctrine [of the Gospel] but in shadow and figure: because jesus Christ was not yet manifested: he had the sacrifices of the law, as well as the rest of the people. And whereas our Lord jesus is come to be our life, we know that he is now ascended up to heaven, we know that first he was beneath in the deep, that is to say, that he satisfied the wrath of God to the end to redeem us from eternal death. Seeing we have such an advantage, what excuse is there, if we be afraid when death is talked of unto us, and, think that all is lost for our part? So then, let us mark that to be well learned in the gospel, it behoveth us to know, aswell what it is to di●, as what it is to live. And how? We must no● be tied unto this present world, nor make account to dwell here for ever: but we must have the one foot up (as they say) [as folk ready to go]. Also we must consider how frail our life is, and even in our full health we must always have death before our eyes. For the performance whereof let us look up to the heavenly life th● is promised unto us, whereof also we have so good a pawn in our Lord jesus Christ. That is the way for us not to be afraid, whensoever God shall make us to understand that our end is nigh, and show us that he will take us unto him. I say it shall neither abash us nor make us afraid, but we shallbe determined to go unto him with a good will: as no doubt but Moses received that tidings with great joy, [as if he should have said] well lord, I have finished my course, I have travailed in the world so long as I had power and strength, and now behold I am old & drooping, but yet shall I be restored in thy salvation. Seeing then that it is thy will to sequester me from all the troubles of this world, behold I am now ready: like as I have continued in the world, so long as it was thy will, even so do I now desire nothing but to yield myself unto thee. And for the same cause S. Paul sayeth, that the Christians turn all things to their own benefit, 
〈◊〉 1. ●1.  aswell death as life. For if we live in this world, though it be in misery & wretchedness, so as we be afflicted and despised, and tormented, and seem to be as people cast away: yet doth the same turn to our profit and advantage. And why? For all our afflictions be blessed in our Lord jesus Christ, because God maketh them available to our salvation: according as it is said in the eight to the Romans: 
〈◊〉 1.2.  that the things which seem to hinder our felicity, are in deed given us of GOD as helps and furtherances thereof. When it cometh to death, we know that Christ jesus had victory thereof, and that seeing he is risen, we be assured that forasmuch as we be his members, and have one common life together with him, therefore we shall not perish. Thus doth death turn to our gain and profit, and we have cause to rejoice in all respects.  
Moreover where it is said, That after the death of Moses the people will rise, there is no doubt but that this grieved Moses. For he bore such a fervent zeal to the welfare of the people, that he forgot himself and said, 
〈◊〉 32.32  Raze me out of the book of life, and let the people be saved. See here how Moses was content to be custe off, yea, and even to be damned so that God would save the people; not because that that was possible; but he was so ravished, that he had no care of himself. Now therefore when he heard that the people would fall away from God, there is no doubt but his heart was mortally wounded. But what? Yet must he needs hear these tidings full of sorrow and anguish. Herein we see how God did exercise him even unto the end. We must not therefore suppose, that Moses discharged his du●tie, as it were with dailyaunce; but that he had terrible hartbyting, so as he was tossed too and fro, and God gave him always dreadful gripes of mind. But yet nevertheless he did still continue. And therefore when we see that matters fall not out as we would, albeit that we have faithfully laboured, and it seem that our travail is unprofitable, and that Satan will throw down that which we have endeavoured to set up; and things fall out to trouble and disorder: let it not turn us aside from the good way: let it not repent us that we have served our GOD, let it content us that our labour is acceptable unto him: for although it be not so profitable unto men as were to be wished, yet have we done such a sacrifice unto God as he doth receive and accept. Yea but yet if men far little the better thereby, we may be sorry and sigh therefore. Nevertheless we have not lost our time, because God liketh well of our doings. That (say I) is the thing whereby the ministers of God's word should comfort themselves at this day, when they see the world so drunken, as we see it is, and that in steed of going forward, the greater part goeth backward; and that whereas God's word is so preached unto them, that the very walls do ring of it: yet do they but make a scoff of it. When we see such things, let us resort to God and say: Alas Lord, thou knowest wherefore thou hast employed us hereunto, and albeit that thy doctrine be so slenderly received of the world, yet is it always a sacrifice of good savour unto thee; according as Saint Paul saith: Behold (saith he) it behoveth our preaching to be as the savour of death to many people. 
2. Cor. 2.15.  They be the missebelieving which be hardened against God: but howsoever they far; that savour is a sweet sent to our God, forasmuch as it is his will, that his Gospel should be preached unto all creatures. And all the faithful in general aught to apply the same to their own use, specially when we deal uprightly with men, and they render us evil for good. For than it seemeth that the things which we have endeavoured to do for their welfare, are taken in disdain; and by means thereof we commonly repent us, by reason of our frailty. What then? We must arm ourselves with steadfastness in this case. And although there be never so great unthankfulness in the world, yet must we never be sorry that we have obeyed our God. No; but the issue is not answerable to our desire. There is no remedy. Let us be contented that our God alloweth our obedience. So much concerning that point.  
Moreover whereas it is said that the people will rise up: God telleth of a change, that whereas they should hold them quiet under the bridle which God had given them, they would rise up proudly and stubbornly, & through inordinate desire seek to shake off the yoke which was laid upon their neck. By the sight hereof we may learn what our own nature is. For it is certain that here God meant to show us as in a glass, what we be, until such time as he hath wrought in us. Now then, when we be taught in the doctrine of the Gospel, what is our duty, but to hold ourselves quiet, without wrenching either hither or thither, as we be too much given by nature? The word of God then must hold us in and settle us, that we covet not new changes every day & every minute of an hour: but that God may have the obedience that is due unto him, and we follow that which he commandeth us. Thus ought the word of God to prevail in us, to keep us quiet. But yet we see how the children of Israel dealt in that behalf, and how they rose up, that is to say, that they changed, and could not keep themselves in the obedience of God. At the same point are we. Therefore let us mistrust all our own conceits. When so ever any thought comes in our mind, or whensoever we take any thing in hand; let us evermore suspect it, for fear lest we shake off the yoke which GOD hath laid upon our necks, and let us understand that God must guide us to the end. Seeing then that we be so wavering by nature: let us learn to submit ourselves the better to the word of God, & not to enterprise things of our own heads, as who would say, I will do this, I will do that: for as soon as we follow our own wit, and advise, we become stray beasts. There is no more than for us to do, but only to live in continual obedience. And for somuch as our Lord hath showed us how he would have us to walk; let us hold us thereto, & not follow our tickling lusts, to be carried too and fro by them. After that manner are we to practise this place, where it is said, That the people would rise up after the death of Moses. True it is that we ought to have our hearts always lifted up to Godward: but yet must they also be brought low through humility, and we must not lift up ourselves with pride and presumption, t● cast away that which hath been taught us.  
Now let us kneel down before the majesty of our good God with acknowledgement of our sins: beseeching him to vouchsafe to receive us to his mercy. And forasmuch as we know we be no better than these whom we see here condemned even before they were borne, according as it is here spoken of them which should succeed after the death of Moses: let us pray to that good God, that seeing he knoweth the vices that be in us, & that we be not able to help it, unless he work by his holy spirit, he will therefore cleanse us from all wicked affections, and so subdue us unto him, that though we be strayed away by nature, yet notwithstanding he suffer us not to continue still in our iniquities: but that being drawn unto him, as he hath once called us thereunto, we may continue constantly therein, and so persevere unto the end: and that in the mean while, he will uphold us because he knoweth us to be weak, until he hath fully restored us by his power. That it may please him to grant this grace, not only unto us, but also unto all people and Nations of the earth, etc.   

On Wednesday the v. of May, 1556. The CLXXVI. Sermon which is the fourth upon the one & thirtieth Chapter.  
17 Is it not because my God is not with me, that these evils have found me out?  
18 But I will hide my face in that day because of the wickedness which he shall have committed, even for that he shall have turned away to other gods.  
19 Now therefore write this song for you, and teach it the children of Israel, putting it in their mouths, that this song may be a witness to me against the children of Israel.  
20 When I have brought them into the land which I swore to their fathers, flowing with milk and honey: and they shall have eaten and been filled and become fat, and have turned away to other gods, and served them, and blasphemed me, and broken my covenant.  
21 And when many evils and tribulations be come upon them: then shall this song answer to their face for a witness: for it shall not be forgotten in the mouth of their seed: for I know their thoughts, and what they do already at this day before I have brought them into the land for the which I have sworn.  
THe chief thing that God telleth us, to assure us in this present life, is this, that he hath his eye upon us, and that he is so mindful of our welfare, that nothing shall want us, because he is able to provide all things that be necessary for us; and therewithal is able also to defend us from all annoyance, insomuch that his eye is unto us a buckler, a fortress, and a shadow to shroud us under it. Likewise it is said of his good will in the fifth Psalm, 
Psal. 5.3.  that it shall be our shield. The thing then wherein the faithful aught to rest and rejoice: is that God looketh upon them with compassion that he never forgetteth them, that he guideth all their steps, and that he hath a fatherly care over them to remedy all their evils. And on the contrary side, the grievousest threat that God can utter is to turn his face away from us, and no more to vouchsafe to have care either of us, or of our life, but to forsake us. For then we are set open to Satan and all manner of misfortune. And where is then our defence? For we have no mean to resist, we see we be frail and wretched creatures, there is nothing in us. And therefore woe be to them of whom God will have no longer care; but forsaketh them as those that belong not unto him at all, ne be of his household. And that is the thing which he sayeth in this place, that when the people of Israel have left him, he will hide his face from them, and will be no more their father, as he had been afore time. Now this is so spoken unto the jews, as it ought to serve us also for a warning at this day. Will we then have this sovereign and inestimable benefit, namely, that God should guide us; that our life should be in his hand, and that he should take us into his keeping to uphold us? Then must we look that we call upon him, and as we profess his name, so must we also serve him in truth according to this saying of Saint Paul, 
〈…〉 19  that who soever calleth upon the name of the Lord, that is to say, whosoever protesteth to be of his people, must departed from all iniquity. 
 Therefore let us learn to serve our God with a pure conscience, to resort to him for refuge, and to put our whole trust in him. And then are we assured that one hair of our head shall not fall away without his will. For if he have care of the sparrows, (as our Lord jesus saith) what will he do by them whom he hath chosen for his children? 
〈◊〉 10.29  We be not only men created after his own Image, but he hath also set his mark upon us, to the end to save us as members of our Lord jesus Christ. Let us not doubt therefore, but that he will evermore perform the duty of a father in looking to us. But if in the mean while we become wandering beasts, and every man fall away from him; then must that which is pronounced here be accomplished upon us, namely, that God will hide his face: not because that he forgetteth any thing: but he speaketh in this manner after the fashion of men, to make us to understand that in deed he will not look upon us with compassion, nor provide for our life, nor succour any of our necessities; but that he will do the clean contrary, that is to say, that he will leave us for such as we be, and show unto us, that we be not worthy for him to encumber himself any more with us, or to busy himself about us. Surely it is a dreadful vengeance, when GOD hath so forsaken us. Therefore let us beware that we stick so unto him, as there may be an inseparable band betwixt us, that is to say, as we for our part may honour him as our father, reposing and setting all our trust in him: and he go forward continually in doing us good, and as his regard may be the covert to hide us from all the assaults of Satan, from all the troubles that he deviseth against us, and from the hurts and ano●ances of this world.  
Now he sayeth expressly, that he will bring the jews to that pass, that they shall confess those mischiefs to be fallen upon them, because God is not amongst them. Hear he treateth of a forced confession: for he speaketh not a whit of true repentance, but only of a remorse which all the despisers of God do feel, for that they have of long time been stubborn, yea and scorned all correction. When they be pinched to the uttermost that they can no longer hold out; then must they needs confess spite of their teeths, that there is a God which is their judge. He saith that the jews shall make such a confession, when he hath brought them under foot with main strokes. Hereby we see that he threateneth them that his punishing of them shall not be mieldly and after the common manner; but that also he will use such rigour▪ that what hardness and stubborness soever be in them, yet shall they be broken if they will not bow, accordingly as I have handled the same point heretofore. Nevertheless it is good for us to be often put in mind of it, & to bethink us thereof oftentimes. For men do always deceive themselves herein, that they think that they shall by and by scape the hand of God, and when they have received a stripe or twain, they do but shake their ears & think all is done. Therefore if we be stubborn in naughtiness, let us look surely to be beaten down, until we be driven to confess that he punisheth us justly. Nay, let us not tarry till then. But when we hear how God proceedeth against such as are utterly hardhearted and will not yield unto him, let us be afraid. And as soon as we hear him threaten us, or perceive any token of his anger, let us turn again unto him, and meeken our hearts, and let us understand that until he be appeased, our sorrows must needs increase, even to the utter overwhelming of us. That is the thing which Moses meant in saying, that they which despise God and his word, shall feel that there is neither end nor measure of their calamities, and that they shallbe constrained to say, These plagues are come upon us, because God is not among us.  
And heerewithall we must also mark the experience which the people had. For (as the common proverb saith) experience is the mistress of fools. The people had then already of long time known what it was to have God dwelling amongst them, and that it brought all manner of joy, all manner of rest, and all manner of happiness. And when that God was turned from them, they were driven to consider to their cost, what an unhappiness it was to have him a stranger to them. To be short, here Moses showeth the diversity that is to be seen, when God doth for a time bless a people, & make them to prosper: and contrariwise when for the misusing of his grace he turneth away, and showeth himself an enemy and adversary against them. Now therefore while we enjoy the tokens and Testimonies of God's love, let us learn to serve and fear him, that the possession thereof may continue with us for ever. If we be so wicked and froward, as to scorn God when he useth such goodness toward us. and forbeareth us with patience: let us assure ourselves that he will give such glory to his benefits as that the extreme miseries which he will make us to feel, shall force us to say, Where is the Lord that dwelled with us aforetime? Howsoever the case stand, God's will was that the song which was delivered to Moses, should be a witness to answer against the people. He saith yet again that he will hide his face, and that by reason thereof the people shall be a pray, and utterly devoured, and that there shallbe nothing but tokens of horrible confusion in all their state. The people than is sufficiently warned and certified of God's wrath: but yet God addeth this song more, to the end that on the one side the people perceiving their state so wretched, should say, God punisheth me and that justly. And on the other side, that in this similitude they might behold themselves as in a glass, and that by the having of this song, they might be put in mind of their misdeeds and transgressions; and made to consider that God doth the office of a judge, and thereby be the more moved to think upon their faults, and to humble themselves. Now we see here first of all, what dullness there is in men: for God giveth us no superfluous thing, nay there never departeth word from his mouth which is not profitable for us, and which ought not to serve us for instruction. Wherefore is it then that God giveth this song to the people of Israel? It is because it should serve them for a Testimony. At what time? Even at such time as they should be afflicted to the uttermost, that they might be holden as it were on the torture, and be constrained to confess the faults and iniquities which they had committed. And how then? Can not the plagues which they endured, suffice to bring them to reason, and to cause them to turn again unto God, whom they had forsaken? Yes in deed, were it not that men be so hard hearted, that in seeing they perceive not a whit, and that their wits be as it were dulled and dead. We see by this then, that although our Lord chastise men, even with such extremity, as they must needs confess that it is he to whom they be to answer and to yield account, and that it is his hand that pursueth them, and that he is their enemy: yet they be so foolish that they settle themselves in their own imaginations, and although they know it, yet they be not thoroughly persuaded of it in their hearts: but let it escape them and by and by forget it, unless God do put to his word, and tell them. It is to me that you must have an eye: for I do summon you before my judgement seat. When I do thus scourge you, I set your faults before you, I do here make out your process for you. If God spoke not when he striketh with his hand, the stripes would be unprofitable to us. Now we perceive the hardheartednes that is in us. For although it be here spoken of the children of Israel, yet doth the holy Ghost under the example of them, tell us what we be. Therefore let us learn to know ourselves better, and consider that although it be needful for us to receive instruction concerning Gods punishments, lest we should become unreformable: yet notwithstanding it would profit us nothing, unless we had the word of God, whereby he draweth us to repentance, and by the which he doth us to understand, that the things which we suffer must not be imputed to hap hazard, but we must understand that they come from him. And thus must we resort to the holy scripture, so often as we be afflicted. For on the one side, when men are scourged they chafe upon the bridle, and become as doted, as if they were astonished with the stroke of a hammer; they think not of God. True it is that when they feel themselves pinched with adversities, they cry alas, but they do never the more lift up their eyes to the hand of God, to understand him to be their judge. Therefore we must proceed thus far; that is▪ we must have recourse unto God's word; and when God smiteth us on this manner, let us take warning to submit ourselves unto him, & not keep us aloof as we are wont. Now the same word not only will show us that it is God's hand that smiteth us; but it will also bring us to examine our life. It is not said in the scripture that God punisheth men not knowing wherefore, or that he taketh pleasure in tormenting them: but it is said, that he punisheth them for their faults so as we must always needs acknowledge his justice; insomuch that if men could skill to profit themselves by the afflictions that are sent them, they be all of them as medicines, and God's intent is to show himself a father by warning them after that manner. Moreover they serve to make men inexcusable: insomuch that all the afflictions which they suffer in this world, shallbe an augmentation of the last vengeance, because they would not stoop under the hand of God, while he nurtured them for their welfare. Thus ye see that when we be scourged, we must resort to the holy scripture, first of all to understand that it cometh not by adventure, but that our Lord doth thereby show unto us that we have offended him, & that he meaneth thereby to make us to feel our sins, to the end we should not be so senseless as we were before, to flatter & to harden ourselves but that we should come directly unto him, and yield ourselves guilty, yea even with such misliking of our sins, as we should hate the evil that is in us, and seek nothing but to be received unto his government, to be changed & renewed by him, so as we may take no pleasure but only in framing ourselves to his good pleasure. That is the thing which Moses meant in saying, that although the people should be constrained to say, that they suffered those so many plagues & miseries, because God was no more among them: yet should they also have a testimony to follow them, and to hold them as at a bay, as who would say, Thou shalt not escape, but shalt know that thy sins be the cause of all these evils; although thou seek starting holes, yet must thou be as it were penned up, and feel that God is against thee, & that thou shalt be more & more tormented, until thou turn again unto him. True it is that this is spoken of a witness that was against the people, and that it serveth to express the stubbornness which was in the children of Israel, as hereafter we shall see more at large. And surely although God vouchsafe to show us mercy, and would have us to hear his word, to the intent to bring us to repentance, yet must that word first be a witness against us. As for example, we shall never obtain favour of God until he have condemned us. And wherefore? Because we be wrapped in our sins, and do sooth and flatter ourselves in them. Now so long as men do thus glory in themselves, or become careless, there is no place for mercy: for they make but a scoff of the goodness of GOD. Ye see then that we be shut out from all hope of salvation, until we be condemned of God. To bring this to pass, his word must discover our iniquities, and all our filthiness, and make us abashed and ashamed, and also drive us to feel the sorrows of death, and to see hell which is prepared for us. The point then whereat God beginneth when he meaneth to bring men to salvation, is that he stirreth up his word for a witness to them, to make them to know that they be utterly forlorn and damned. Is that done? Then doth God admonish us, and give us Testimony of his good will; and not only lay us forth his doctrine, but also recite the process of all our faults. Now then, let us receive the word when it testifieth unto us our condemnation; that being drawn thereby to repentance, and altogether ashamed of ourselves, we may obtain favour before GOD. Yet let us understand moreover, that when GOD doth so frame our indictment, it is for our benefit: for he maketh us our own judges, to the intent that he himself would not judge us, but surcease from it. Now if we will needs play the wild beasts, when as GOD testifieth our sins unto us; or else if we go to seek for leaves to cover us, 
〈◊〉 3.7.  that is to say, if we will needs scape his judgement by our lying and hypocrisy, and play the scoffers which make a mock of all warnings that are given unto them; or if we play the mad bedlams in despising GOD as we see many do, who cannot abide any rebukes, but do grind their teeth as often as they be made to understand their sins; if (I say) we do proceed so far, then must the word of God stand still in his first force, to wit, it must be a Testimony to us of our damnation. And therefore seeing it is said here that the Song is a witness to avow that GOD hath just cause to punish his people, and that the people stand convicted thereby: let us fear, let us fear (I say) lest our Lord do with like extremity pursue the process which he hath made against us, and that there be no place of refuge to his grace after we have once rejected it: nay rather, as soon as he summoneth us, let us learn to stoop, and to shut our mouth; and not to make any excuse, but to say; Lord, we see very well, that if thou wouldst use rigour towards us, we were undone, there is no shift for us but that thou must receive us like damned and forlorn castaways as we be, and bestow thy mercy upon us: for all our welfare lieth in this, that thou look no more upon our sins to punish them, but that through thy free goodness, thou do take them away and blot them out. Thus ye see how we ought to put this place in ure, where Moses sayeth, that this Song shall be for a witness to the people of Israel.  
He showeth yet better what testimony he giveth by this Song. It is (sayeth he) that I will bring you into the land which I have promised to your fathers, a land flowing with milk and honey. Hereby he giveth us to understand, that it is a fat land, and fruitful of all good things in such abundance, as if milk did run therein, in stead of Rivers: and as if they had withal the like abundance of honey. This manner of speech is very commonly used whensoever God speaketh of the land of Chanaan: and not without cause. For God had blessed it above all the rest of the world; yea and no doubt, but the people found that with their coming thither, the fruitfulness of that land was augmented. And surely it is a marvelous matter, how such a huge multitude was nourished in so small a country. But at this day we see it is a land half barren. True it is that even as yet there are some places thereof as little speckes, which are very fat & abundant; but yet far unable to verify that which we read of it here, namely that the land did flow with milk and honey. But herein we do so much the better see that which is spoken in the 107. Psalm, 
Psal. 107.34  namely, that when God hath given never so great fruitfulness to a land, he can make it barren again, as if it were sowed with salt, so as there shall be nothing but leanness, nor any sustenance to be found therein. We perceive then by the land of Chanaan, how it is the hand of God that giveth abundance to a land: and likewise that his withdrawing of his blessing, causeth a land to become fruitless and altogether barren. And therefore doth Moses now protest that when the people come into the land, and there be nourished, filled and fatted, & then serve strange gods: they shallbe condemned so much the more: and then they must not look for any startingholes, but be discovered to the whole world to their condemnation, and this present song shallbe as a process wherein the form of law is observed; so as the summons shallbe made first, & then the examinations and informations shallbe exhibited; and afterward the malefactors being arraigned and condemned by their own mouth, shall receive the sentence of judgement against them. Now we see what the meaning of Moses was.  
Hereupon let us mark that by making comparison of the word of GOD with the things which are befalen unto us, and which we have felt by experience; we ought to be wakened, or else we be too brutish. As for example, whereas the Scripture telleth us that God bestoweth his richesse upon men, of purpose to bring them back unto him by his gentleness, and fatherly goodness; and also that he continueth to do them good, of purpose to draw them to repentance, when he seethe them go astray: although we had no experience thereof, yet is it certain that the holy Scripture ought to suffice us. But if we look into our own state, and upon the things whereof God hath given us experience; and consider how many ways he hath showed himself liberal toward us, so as his goodness is thoroughly known unto us, and we be resolved that it is his hand that hath fed us: surely that beholding of so many benefits which God hath bestowed upon us, aught to make us to proceed yet farther, & to consider that although we have offended him, and been wicked and unthankful; yet is he not weary to do us good: but doth rather strive against our lewdness, & overcome it with his goodness. When we think upon these things, then hath the scripture a good testimony of our experience, and then must we needs be so much the more guilty. That is the thing which Moses meant in this text. For having told the jews that this Song should serve for a testimony to stop their mouths so as they should not have any thing to reply against GOD, he saith: for proof hereof, I will bring them into the land which I promised unto their fathers, and there they shall be fed and fatted. For seeing that even after they have tasted my goodness so great towards them, they will needs turn away from me, and follow after strange gods: is it not enough to bewray their filthiness unto all the world? Must not all creatures be witnesses thereto? Shall not my word them have good authority to say, that they be too lewd a people, & a people that are not worthy, that I should ever have given them one morsel of bread to eat, & much less that I should have adopted and chosen them from among all the nations of the world, 
Exod. 19.6. 1. Pet. 2.9.  to be a holy people, and a Royal preesthoode? Now we perceive the meaning of Moses. It remaineth that we apply it to our use. It was meet that the jews after this warning peal, should have acknowledged that they came not into the land of Canaan, otherwise than by the leading of God, and that the same land was given them in possession because of the Promise made to their father Abraham. Moreover they saw, how God held them there. It is good reason then that they should have concluded, that (seeing they were deprived of so great a benefit, and yet God is unchangeable & altereth not his purpose) the evil came of themselves, in that they suffered not God to continue his mercy toward them, but did refuse it, & shut the gate against him. Indeed we have not at this day a land of Canaan; we have not that which the jews had, to be gathered into one certain Country. But what? We be too blind, if we understand not that what Country soever God hath given us to live in, yet it is he that doth harbour us. And although we had neither Testimony nor Token of his goodness as concerning this present life: yet there is a matter which passeth all this; which is, That he hath drawn us out of the darkness of damnation wherein we were plunged: and hath brought us to the heritage of salvation. For through hope, 
Eph. 2.6.  we be already set above with jesus Christ; as S. Paul speaketh in the Epistle to the Ephes. Yet nevertheless besides this, God of his exceeding great goodness, faileth not to give us many more testimonies of his fatherly love: for who else nourisheth and feedeth us in this world? How many ways do we daily perceive that he hath his hand stretched out, yea or rather his wings, (as he saith in the Song) as it were to brood us here like little chickens? 
Deut. 32.11  We see it with our eyes. Seeing then that we have so much experience of the goodness of God; and again that on the other side, he by his scourging of us doth train us to the understanding of our sins, and thereupon doth offer us his word wherein to behold the articles that are laid against us: must we not needs be too hard hearted and brutish, if we be not moved to come unto him with true repentance? So then, let us learn to exercise ourselves better in the remembrance of God's benefits, & to acknowledge them accordingly, as he hath bound us unto him: and on the other side to consider, that if he at any time fail us, the same must needs come of our unthankfulness. For as for him, he will continually proceed more and more to do us good, unless we hinder him, and turn away the course of his goodness, as if a man should stay the running of a River. For the goodness of God is a fountain that never drieth; it is certain that he never ceaseth to do us good. Doth he then scourge us? Our sins must needs be the cause thereof, because we have provoked his wrath. After that manner must we consider as well of God's benefits, as of the afflictions that he sendeth us, specially when we be warned by his word, as the way is here showed us.  
And whereas he sayeth, That the people after that they be filled and fed: It serveth to aggravate their unthankfulness the more. For if the people of Israel had been afflicted, and that thereupon they had fallen away, [there had been some colour:] as oftentimes men being tempted do fall away from GOD because they be at their wit's end. And albeit that the same be no sufficient excuse, yet may it seem that the fault is so much the less. As for example, when a man hath meanly served God, and it hath not appeared that he hath dealt amiss, but rather that he had a good zeal and affection: if God thereupon do punish him, and he be so vexed that he woteth not where to become; in so much that he do murmur, chafe, and blaspheme God, or is induced to do evil; men will say, Well, this man, as long as GOD dealt gently with him, did show himself to be in good order: but now see what temptations do. But when a man is blessed of GOD, and doth prosper by all means, and it is God's pleasure to win him by gentleness and goodness: if thereupon he become a rebel, and despise God, and give over himself to all manner of looseness, (as some are seen to do, or rather as the common manner is, that as soon as GOD giveth men that which they do long for and desire, they become drunken, and do lose both wit and reason;) if a man [say I] do then overshoot himself after that fashion when GOD dealeth with him so graciously: is not his sin so much the more heinous? Yes certainly. That is the thing which Moses meant to declare in this place; [where he sayeth.] They shall come into the Land which I have promised them, there will I sustain them, there shall they be filled and made fat; and then will they turn away after strange gods. By these words we are made to understand, that the more our Lord maketh us to feel his favour and fatherly goodness, the more ought we to be alured to rest wholly upon him that he may possess us, and the more ought all our wits and affections to be stayed upon his love, so as the devil may not find any breach nor gap open to deceive us, for so much as GOD hath so won us unto himself. That is the instruction which we must learn by this text, otherwise the complaint that GOD maketh against the jews by his Prophet jeremy, shall light upon us. 
〈…〉 25.  My people [sayeth he] what have I done to thee? Hear GOD entereth into disputation with the people because they were so defiled with Idolatry and had perverted all together. Go to (saith he) let us now plead together; my people, what have I done to thee that thou shouldest complain? I have brought thee out of the land of Egypt, I have stretched out my mighty hand to deliver thee from thence, I have led thee, and directed thee, I fed thee in the wilderness, I caused Manna to come from heaven, I gave thee the food of Angels: and when thou wast come into the land which I had promised thee, I fought against thine Enemies, and I gave thee victory against them all. But these be not the chief matters: I have moreover given thee my Law, which is the covenant of life and salvation, I have given thee my Sacrifices, to the intent thou shouldest have a Testimony that it is not without cause, that I would have you to myself. Also I have made thee to find so great riches of my bounty, that it is impossible to value the benefits which I have bestowed on thee: and dost thou now fall to despising me, and to breaking thy faith, and to turning away after strange Gods? Is this the recompense that I look for? If a man do plant him a vine and tend it; he meaneth to eat and drink the fruit thereof. And if the vine do yield a strange and a bitter fruit, to choke the master withal, what will come of it? Deserveth not such a vine to be quite plucked up? Let us therefore bethink ourselves, and not tarry till our Lord accuse us to have grieved his holy Spirit: 
 but let us turn this text to our profit. And for as much as we know by experience, that he is a liberal father unto us; let it move us to soften our hearts, how heard soever they be, that we may learn to give over ourselves wholly to him. Thus ye see whereto this Text ought to serve us where it is said, I will set them in the Land which I have promised to their fathers, they shall be nourished there and made fat, and they shall turn away unto strange gods. And therefore seeing that GOD maintaineth us, let us suffer him also to guide and govern us, until he hath brought us to that eternal inheritance, which he hath promised us, and which we look for.  
Yet moreover he saith, that this song shall answer them as a witness, because it shall never departed from their mouth. Hereby we do see how it is our Lords will that his word should serve not to some one use only; but also for a continual instruction even unto the end; & that the fathers should convey it over to their children. And the chief succession which we ought to leave to them that come after us, is that when God hath once uttered his will unto us, we must beware that it be not buried, so as none of us be so fond as to hold himself contented with his own only knowing thereof, as though the light of salvation ought to die with us: but rather that they which come after us may enjoy it also. And therefore when we ourselves have known God, and have had his truth preached among us; we must to the uttermost of our power endeavour, that it may continue after our death, and that our children may come to receive the doctrine which we have followed. And if the word of God slip away, and men think not thereon (as it is come to pass in the Popedom, & as it was afore time:) it cometh of their own lewdness, and they must needs yield a reckoning for their disannulling of so great a benefit. We see that the law was lost for a time amongst the people of Israel, and this song was out of the mouths of both great and small; but yet God at the last did not suffer the people to continue in such ignorance; but it was his will that the Law was found, and that the people came with great solemnity to receive it, and he told them that they were worthy of blame for defacing the doctrine of Salvation, and therefore he willed them to repent. Now, seeing it is so; as I have already touched, when GOD hath once taught us his will, let us learn (as I said afore) not only to profit therein for the present time or for the time of our own life, but also to procure as much as in us lieth that our Children after our death, may still enjoy the same Religion, and that the name of GOD may ever be had in remembrance.  
And although there be many that cannot profit themselves thereby; yet shall it turn to their condemnation, and God shall not fail to be glorified. For surely Moses speaketh in this place, not only of Gods elect, and of such as were the true seed of Abraham: but also of such as were willing to take profit by the law, and were not altogether reprobates. For seeing it was God's will that this song should be in their mouths: thereby we ought to be so much the better advertised, that our Lord doth oftentimes leave his word to the world, to be a message and a testimony of his love and goodness; howbeit not for the salvation of all men, but for the condemnation of the greater part. We see that even among the Heathen there remained always a remnant of the truth: we see such sentences uttered by the heathen, as it is impossible for a natural man to think the least of them which they have alleged. By what means then did they it? It was Gods doing, who brought them so far forth to their greater condemnation; and at the last day they shall full well be brought in mind of it again. Now if we have the word of GOD, which ought to be a much more familiar instruction to us; and that God constraineth us to have our ears beaten therewith, and to be able to talk thereof; if we make none account thereof, but walk altogether contrary to it, so as it may seem that we have conspired to provoke the wrath of GOD against us; Alas how dreadful condemnation is ready for us? Therefore let us look well to ourselves, and let us consider that our Lord doth often times leave his word in the mouth of men, not to the intent they should be instructed thereby to their profit; (for they be neither worthy nor capable thereof, because of their malice and rebellion,) but to the intent they should have the less excuse, at such time as they must condemn themselves, and when this sentence is to be executed upon them, namely, Thou wicked servant I condemn thee, 
Luke. 19.22.  yea even by thine own mouth. Let us therefore take heed of that, and let us make such confession of God's truth; as the same may proceed from the root of our heart, and be a good Sacrifice, and so consequently turn to our salvation, as Saint Paul sayeth in the tenth Chapter to the Romans, 
Rom. 10.10.  which was alleged by me, not long sithence. Thus must the word of GOD be always in our mouth, not to condemn us, in such wise, as we may sit rucking still continually in our filthiness: but to condemn us in such wise as we may be touched with repentance, and utterly mislike of our sins, and flee unto God to obtain favour at his hand: yea even in such wise, as he may rule and govern us by his holy spirit, and from henceforth be glorified in all our life.  
Now let us fall down before the Majesty of our good God, with acknowledgement of our faults: beseeching him to vouchsafe more and more to give us a true understanding and feeling of that which we have deserved, so as we may be altogether cast down in ourselves, and lay away all glorying of ourselves, and that our whole resorting for refuge may be alonely to his goodness: and that in the mean while we may sigh under the burden of our flesh, for so much as we be so overloaden, that we are not able to come to him with so pure affection, as we ought: and that he will augment the graces of his holy spirit, until he have rid us quite and clean of all manner of vices and imperfections, and renewed us after his own image, so as we may forsake all things, to give ourselves unto him: and that renouncing this present world, we may labour to attain to the inheritance of the heavenly life. That it may please him to grant this grace, not only unto us, but also to all people and nations of the earth, etc.   

On Wednesday the vj. of May, 1556. The CLXXVII. Sermon which is the fifth upon the one and thirtieth Chapter.  
22 And so Moses wrote this Song the same day, and taught it the children of Israel.  
23 Then he commanded josuah the son of Nun, and said, be strong and of good courage: for thou shalt bring the Children of Israel, into the land concerning the which I have sworn to them, and I will be with thee.  
24 And it came to pass that Moses finished his writing of the words of this Law in the book: so that he made an end.  
25 Then Moses commanded the Levites that bore the Ark of the covenant of the Lord, saying:  
26 Take the book of this Law, and lay it in the side of the Ark of the covenant of the Lord your God, that it may be a witness against thee.  
27 For I know thy stubbornness and thy stiff neck, behold, while I am yet a live with you this day, you be Rebels against the Lord: how much more than will you be so after my death?  
28 Cause all the Elders of your tribes and your Rulers to come before me, that I may utter these words in their hearing, and that I may call both heaven and earth to witness against them.  
29 For I know that after my death, you will be corrupted and fall away from the way that I have commanded you. And finally evil will come upon you, because you shall have done evil in the sight of the Lord, by provoking him to anger through the works of your hands.  
30 So Moses spoke the words of this song in the ears of all the congregation of Israel: until he ended them.  
We have here before already seen, how Moses exhorted josuah, whom GOD gave him to be his successor. And therein we have seen also, that he was contented to have served God during his own life time, and that he was not grieved that another was reserved for the charge which was more excellent than that which had been committed unto him. For the chief matter was to put the children of Israel in possession of the heritage that God had promised them. Moses is removed from that honour, and GOD told him that it was to shame him withal, because he had not glorified him, when the people strove, at such time as they asked water to drink. God said that Moses behaved not himself constant enough at that time, 
〈…〉 10  and therefore he punished him, and would not that he should put the people in possession of the land of Chanaan. Now see with what patience Moses did bear this chastisement which God laid upon him: In so much that although josuah was appointed in his place, yet he was not a whit moved thereat with envy or evil will: but did rather exhort him, desiring nothing, but that such a man might be set up, as should maintain and preserve the state of the Church. Hereby we are taught, that although God do pardon our faults, yet nevertheless if it please him to send us corporal punishments to the intent we should the rather humble ourselves, and not spurn against his power, but stoop to it, and yield ourselves altogether obedient; surely it is convenient for us as he knoweth very well. And therefore let us suffer ourselves to be governed by his hand, as it is the general rule that we must observe in all the punishments that God doth send us.  
And by the way, we are also to mark, that the zeal of the honour of God and of the welfare of his Church, aught to bear rule in us: so as none of us do covet to be in high degree, and to mount above his neighbours: but be contented that God do conduct us by the means of men, and that he choose such instruments as it pleaseth himself. For so he may always have the sovereignty, and the Church prosper, let us rejoice therein, and let no man have regard of himself. Moreover we are to call to remembrance, that when Moses meant to encourage josuah, he assured him upon the promise of GOD. And that is the thing which must be the stay of all our strength. For if we will be stout upon our own head; GOD will overthrow such a rashness, like a fond thing as it is. What must then be done▪ We must embrace the promises of GOD; and when he hath once told us that he is our defender: we must not fear that we shall be forsaken of him, but be resolute in all things. And although the world do offer us many overthwartes to make us to distrust: yet let us stand steadfast in the thing which our GOD hath told us. For it is good reason to do him the honour, that his word may be preferred before all things that may turn us away from the affiance that he hath given us.  
Thus see you here a very profitable lesson which is, that because we feel so many infirmities in ourselves that there needeth nothing to beat us down, but as soon as the wind bloweth, we be shaken, or else do fall altogether: we perceiving such feebleness in us, must receive the remedy that is offered us here; which is to hearken to the promises of our God. And for as much as he assureth us that he will never fail us; let us trust to that stay: For when the winds, the Storms, and the Tempests of this present world come; we shall never be shaken. Ye see then that the strength and stay, of the faithful, is to rest altogether upon that which God hath promised them. And for that cause doth Moses say to josuah, Thou shalt put the children of Israel in possession of the land. And Moses speaketh it not at aladuenture; 
Deut. 30.  but to ratify that which we have seen more at large here before; namely that God had chosen josuah to that office, and that having committed the charge unto him, he promised him in likewise to uphold him with his mighty hand, Whereupon it is said unto him, be strong, and behave thyself manfully. So then let us learn to fight against all temptations when we have once tasted the force of God's promises. For it is a token that we give no credit to that which God speaketh, when we continue like Reeds shaking with every wind, and tremble at every trouble that cometh: standing in a mammering, or starting from the right way, and waxing reckless in discharging our duty. As often as such things happen, we show our weakness: and we give good proof that we believe not that which GOD hath spoken. We may well allege and say, As for myself, I hold the promises of God for certain, I doubt not but that whatsoever proceedeth from his mouth is an infallible truth. We may well so say; but the deed itself proveth that there is nothing in us but hypocrisy, and that we be not firm to go through with that which is commanded us, and to discharge our duty in following our vocation, ne walk steadily when all things seem forlorn. To be short, let us learn that faith is joined with such power, as aught always to make us to go forward still, whithersoever God calleth us: And so shall it do, conditionally that we be grounded upon his word. And on the contrary side, we must needs be tossed with unquietness, and be wandering hither and thither, and trot up and down without any stay, if we have not the word of God to guide us, and to be our lantern. And it is the right payment of all them, that lean to their own fancies, and make foolish enterprises, and pass their bounds and limits: It is requisite (say I) that our Lord should beat them down at the last, though they were advanced for a tyme. And what is the cause? Because (as I said afore) there is no power but that which is grounded upon the word of God.  
But there is yet one point more, which is that every one of us must have respect whereunto he is called, and what it is that God hath committed to his hands: for (as we see here) if josua had thrust in himself, without God had appointed him, what power could he then have had? Peradventure for a braid or twain he might have done wonders, as we see the Children of this world do, who in their bravery do as it were spit fire for a while as they say, but in the end are quite confounded. And even so should it have happened to josua. But forasmuch as he tarried till God had showed him his will, therefore he was not disappointed of his hope. So then, let none of us take more upon him than is lawful for him: but let us consider what our office and calling require, and so let every of us keep him within his degree, with all soberness and modesty; and then will GOD be our guide, according to this saying of his, that his Angels shall always bear us company, 
Psal. 9●. 11.  even in our journeys, so we go not astray. Now heerewithall it is declared here, that Moses did write this Song and all the book of the Law; and that having written it, he read it openly before all the people, and gave the book of the Law to the Levites, willing them to lay it in the side of the Ark or Coffer of the Covenant, and telling them that it should be a testimony against the people. Yea and once again he accuseth them of rebellion: Thou shalt know (saith he) what a one thou art. God must always have an action framed against thee and be thy judge; for thou art full of Rebellion, thou wilt not be governed but by strong hand; If thou wouldst willingly serve thy God, he would use thee after a more myeld and gentle fashion. But what? Because thou art so hardened in evil, that thou wilt not by any means be bowed, GOD is fain to use rigour. And now yet once again (sayeth he) I will call heaven and earth to witness against you. That is the effect of that which is declared in this place.  
Now as concerning the first point, we must mark that this word Writing doth import, that Moses was not the author of the Law nor of the song: but was only the writer or recorder thereof, at the mouth of God. Now then, like as a clerk of an office writeth what is appointed him; Even so it is said expressly here, that Moses wrote the things which he received of God, and not any thing that was forged in his own brain. And this serveth to give such authority to the Law and to the song which we shall see hereafter; as may make us to give ear with all reverence, not to a mortal creature, but to the living GOD, whose will it is to have his Majesty known there. Thus much for one point.  
And herewithal it is showed us that our faith oweth no obedience but to him only, neither aught to depend upon men, how wise soever they be; but that God ought to have the governing and whole Lordship thereof. According whereunto Saint Paul protesteth, that he reigned not like a Lord under any colour over their faith, 
2. Cor. 1.24.  but that he reserved that right unto God, to whom alone it belonged. And in very deed if we should compare all the men living in the world with Moses, it is certain that we should always find, that he is the excellentest Prophet that GOD hath chosen of all the rest, according as we shall see in the end of this song: 
Deut. 34. 1●  and yet for all that, his speaking of the law which was published by him, is not to bring us in admiration of his person, that we should say, Truly that was an excellent man: but it is said that God was served by him. After what manner? Sooth even thus, that he did not take any thing in hand, nor put forth any dream or dotage of his own, but only wrote that which he had received at the mouth of God. Seeing that this testimony is delivered concerning Moses: what devilish boldness and arrogancy is in them that be far inferior to him: which will needs be heard, when they bring forth nothing but their own fantasies, and submit not themselves to the word of God? And yet we have to mark that the charge of Moses differed greatly from theirs which be at this day ordained Ministers in the Church. For God gave him his law; and therefore he was forty days and forty nights in the mountain without meat or drink, to the end that his doctrine should be authorised. Now, this was peculiar to him, and as a special privilege. Seeing it is so, then are we so much the better confirmed in that which I have spoken: to wit, that it becometh not men to enterprise any thing of their own brain (as they say,) but that they must only deliver forth that which God commandeth them, and be (as it were) his instruments.  
And heerewithall let us mark also, how it is not without cause, that Moses commandeth the Levites to lay the book of the Law in the side of the Chest or Ark of the covenant: for thereby it had the more Majesty, not because the Sanctuary of itself was of more worthiness than other places; but because God had ordained it to that use, and that it was his pleasure that it should be as a pledge, & a visible sign of his presence. This matter hath been already treated of heretofore: & therefore we need not to stand upon it any long while▪ nevertheless it is requisite to have the remembrance there of briefly renewed unto us. Men of their own nature be so dull, that they can neither attain nor endeavour to attain unto GOD unless they have some helps. As for us, we have not now the figures and shadows which the fathers had under the law. For GOD hath now revealed himself unto us more familiarly in the person of our Lord jesus Christ, 
〈…〉 15.  who is his lively Image: but under the law, it was necessary that the fathers should have the figures to aid them, to the intent they might be confirmed in the faith. And when they came to the Sanctuary or the Tabernacle, it was a kind of offering themselves before the face of God. There were no Images nor Puppets: for it was not their fashion to have any such remembrance of God, as the Papists do imagine; but there were the ten commandments, which were laid up there, and God would that his majesty should be looked upon in his word. And Moses giveth express commandment, that the book of the law which he had written, should be laid there in the side of the Chest of the covenant. And to what end? As if God should say, Here is my Testimony, you must not receive this doctrine as if it were framed after the device of man: ye must hold it as a thing that comes from me: for you have a visible token thereof. Now than we see whereunto this ceremony of the putting up of the book of the law into the Chest of the covenant did serve: It was all one as if God had protested that he avowed it to be his own, and that Moses had no further to do with it than only that he served him as his minister.  
Here we see yet again that which we have declared already: namely, that God calleth us altogether to himself, and that he would not have drawn us away one way or other to have regard unto men: for so should our faith be always wavering, and there would be no stay. It is his will that we should have our eye upon him alone, to yield ourselves to his obedience. And therefore let us learn to betake us wholly to our God, if we mean to have a true and holy union in the Church. The Papists do prate much of the Catholic church, and of the agreement that ought to be therein: Yea, but in the mean while there is horrible division and hellish confusion among them, because God beareth not rule there by his word, neither is there any allowable doctrine, but they be tossed too and fro: I mean not the common sort only, but even them also which make the articles of faith and frame commandments & traditions at their own pleasure, whereof they have hoardward and heaped so many one upon an other, that they can scarcely well tell who is the reporter of this or that, or who is the inventor thereof, or who was the first maker of such an order or of such a tradition. Thus ye see how all things go to confusion and disorder, when men direct not themselves by the pure doctrine of GOD. And therefore let us mark, that when our Lord willed that the book of the law should be put up in the Sanctuary: it was as it were his Royal seat where he sat himself, & where he would be honoured. And thereby he showed in effect, that he would not have his Church to be governed after the pleasure or liking of men: but meant to hold it in awe, and that his only word should be received, so as men should look only unto him, and be gathered together there. But now that we have our Lord jesus Christ for our head, 
john. 10.42 & 5.27.  and that he is appointed our shepherd, and telleth us that if we be his sheep, we must not only hear his voice, but also discern it from the voice of strangers: I pray you shall there be any excuse, if we be so wavering in the air, as we see the Papists are, following every man his own device, or else busying themselves about the Traditions of men? Therefore let us learn to submit ourselves unto God and unto him whom he hath set up in his behalf to be our only governor: Also let us learn to hear the law and the Gospel in such wise, as we may quake at the Majesty of our God: and let us come with such reverence and humility to the hearing of the doctrine that is delivered out of it, as we may not in any wise reply against it, nor bring thither any one drop of our own wisdom, to say, I think it not meet; to what purpose is this spoken? But let us without gainsaying, receive all that ever our Lord declareth unto us. Thus much for one point.  
And moreover let us so stick to him, as our faith be not tossed to and fro. When we see diversity of opinions, and that to advance themselves men do through ambition undertake great matters; let not that carry us away; but let us continue still resolved that there is none but GOD alone that will teach us [aright,] & that he hath done it by his law, and lastly by the Gospel, insomuch that our Lord jesus Christ is appointed by him to be our Teacher, and we have express commandment to hear him, This is my well-beloved son, hear him. 
Matt. 3.17.  By the which point he doth men to understand, that he will have them to stick unto his doctrine and to be obedient to the same.  
Moreover it is said, That the law shall be laid up there far a Testimony against the people of Israel. It should seem at the first show, that the law serveth but to condemn men: but I have already declared yesterday, that it is said so as in respect of folks frowardness which will not be taught but by compulsion. True it is that this hardness is to be found in all men: for by nature we are hardly brought in order, we be cumbersome, the wild beasts do not easily become gentle, no● suffer themselves to be tamed at our hands▪ but yet there is not so wild a beast to be found in the world as every man is, until our Lord have subdued the stubborness that is in us, and given us the Spirit of meekness; and therefore our Lord is feign to speak unto us, and as it were to enter an action to reprove us. In respect whereof it is said, 
john. 16.8.  that the spirit shall judge the world. There our Lord jesus Christ treateth of the Gospel, and showeth to what end it shall be preached. I will (saith he) send forth my doctrine, and to what end? To judge the world. Yea but the Gospel is a message of grace and fatherly loving kindness. God doth here offer unto us his heart, and telleth us that he requireth nothing, but to bring us to salvation: and wherefore then speaketh he of condemnation? It is impossible for him to bring us to salvation, unless we be first condemned. Therefore it behoveth us at the first entry to be enforced to submit ourselves unto God: for until he hath made that change in us, we will never yield to be governed by him. Yet notwithstanding our Lord so worketh in his elect, that after he hath humbled them, they suffer themselves to be led without any more resistance; insomuch that their whole pleasure and joy is to be subject to God, and to frame themselves altogether after his will. The others be so rebellious, that our Lord is feign to use continual roughness and sharpness against them. True it is that even the faithful have always in them some kind of striving, so as they be never so thoroughly reform but that there is ever some replying. Yet notwithstanding, as many as are governed by the Spirit of God (as all his children be) shall chiefly have their whole desire and affection to be altogether subject unto God, and to do nothing upon their own head or after their own liking. As for the others which be not reform, it is requisite that God should always stand in law against them, and use rigour to their condemnation. For this cause it is said here, that the book of the law should be a witness against the people. Moses meaneth not but there should be some, that should profit by the law, so as the doctrine thereof should not be a warrant unto them of God's goodness to guide them to the hope of everlasting life: but he treateth here of the greatest sort which was wicked and froward. And the scripture useth such a manner of speech, when a people is for the most part wicked, saying, All of you. Although our Lord know his own people, and separateth them from the rest: yet forbeareth he not, to say, You● as though he spoke generally without exception. Let us mark then, that the law was laid up for a Testimony against the people: not because it doth not contain a witness of the love of God for men's welfare: but because of the people's malice, who could not find in their hearts to far the better thereby, but turned the light into darkness, and converted their bread and meat into poison, and altered life into death. Also we ought to think upon this which Paul speaketh, namely that the law is a minister of death: 
2. Cor. 3.7.  but he speaketh there but of the commandments: whereas here Moses comprehendeth all the covenant that God had made, even the covenant of the Gospel, concerning the which we have seen herebefore how Saint Paul said, 
Deut. 30. ● Rom. 1●●●.  that the same pertaineth not to the law: namely: The word is in thy mouth and in thy heart. Also I have told you, and we have had sufficient proof thereof, that Moses was not only a minister of the law, but also did set forth the free promises of salvation which were grounded in our Lord jesus Christ. And now he doth briefly comprehend all that in a sum. Nevertheless he forbeareth not to say, that the law shall be a witness against the people. And why? As I said afore, it cometh not of the nature of the law, that is to say of the doctrine; but of the malice of that people, which could not abide, that God should be their father and Saviour. Now then, the thing which is here protested of the law, pertaineth to the Gospel: to wit, that when the Gospel is preached, if we accept the message which is offered unto us, we have GOD for our father, we be assured of his free adoption, and we may freely call upon him in the name of our Lord jesus Christ. Thus ye see how we ought to be ravished with joy, when God showeth himself so good and gracious towards us. neverthelater, if we despise so great a benefit, or abuse it as the hypocrites do, or if we be skorners of God, or lose livers; or if we be so wedded to this present world, that the heavenly inheritance seemeth nothing unto us: God will hold scorn of us also, and moreover there shall not one only word be spoken, which shall not ask vengeance against us at the last day: God will have infinite witnesses. Look how many sermons have been made, look how many lectures have been read, and look how many books have been printed: and they shall all be witnesses to condemme us as guilty, and to make us inexcusable before God. Although then that this ceremony of having a book laid up as it were in the presence of God, be not now observed: yet notwithstanding seeing we have God with us in the person of our Lord jesus Christ, and that jesus Christ hath received and avowed us for his Church, and also authorised his Gospel according as we perceive by this saying of his, He that heareth you, 
Luk. 2●. 1ST  heareth me, and he that refuseth you refuseth me; Seeing (say I) that we be at this point; there needeth none other process to be framed against us. Let us look therefore that we withal reverence and fear receive the doctrine which is delivered unto us in the name of our God, to the end we be not judged and condemned thereby at the last day. According whereunto our Lord jesus Christ threateneth the jews in an other place, saying: It is not I that will condemn you, 
john. 〈…〉  but the word which you have heard at my mouth shall be your judge. So then, let us take heed while our Lord allureth us unto him gently, and let us go to him: and let our whole seeking be to put ourselves as sheep under the guiding of our shepherd: and then shall not the word be a witness against us, nor serve to condemn us: but much rather we shall have in the law a certain Pawn of our salvation: and we shall see in the end, that it is not a vain doctrine. We see yet better by that which followeth, that the malice and rebellion of the people was the cause why Moses used such severity. For it is said that he was very mield and gentle: 
〈◊〉 12.3.  and yet how speaketh he? What manner of speech doth he use? I have known you of long time to be very hardhearted and stubborn, and at this day, I perceive not that you be any whit amended; nay ye be rather waxen worse and worse: ye be become wild beasts, evermore rebelling against GOD, and how much more than will ye do so after my death? As if he should say, I know you to be such as will never be good. And now must I have recourse to heaven and earth: for I find no sufficient witness among you: I must call the senseless creatures, to show that the heavens and the earth, albeit they have neither reason nor understanding, shall appear before GOD to cry for vengeance against you. In speaking after this manner, Moses might seem to be the sharpest, the roughest, and the cholorickest man that ever was: and that was against his nature. But what? Hereby we do so much the better perceive, that the people were in manner unreformable and past hope of recovery, and that there was none other way to deal with than but after such a fashion. And indeed, if we compare Moses with God, what is all the mieldnesse that may be in a mortal man in respect of the fountain of all goodness? For albeit that Moses was of a meek spirit, so as there was nothing in him but meekness, and that he was as mielde as the scripture speaketh: yet notwithstanding, all the goodness which he could have was but a little drop of that which GOD had shed out upon him by his holy spirit. In GOD we find all perfection of goodness: yet do we see how sharp and rough he is against men. And whence cometh that, but of our grieving of him? Insomuch that he is feign (as ye would say,) to transform himself, because we cannot find in our hearts to suffer him to behave himself towards us, as he would in following his goodness, which is infinite and unmeasurable in him. So then, we see that the frowardness of the people of Israel was horrible, seeing that GOD and his servant Moses, (who bore the mark of the goodness and meekness of his holy spirit) were driven to behave themselves so roughly. And hereof we may gather, that when GOD chose that people, it was not (as we have already said herebefore) either for desert or worthiness that he found in them. And indeed Moses casteth it in their teeth [saying;] Should you think that GOD is bound to you? If he have advanced you above all other nations, & given you any dignity or excellency: should you therefore boast yourself thereof? Nay you be a stiff necked people, which cannot bow; you be (saith he) rebellious and froward, and therefore it is to be concluded, that God was not moved to choose you, but of his own goodness.  
Now that we have found such frowardness in the people of Israel; let us repair to ourselves: for the meaning of God is to teach us at other folks cost. They which be dead so long while since, be at this day set as it were on a stage, God putteth them to reproach, that they might serve for an instruction to us. We hear that the people of Israel were froward & stubborn, and we see how God condemneth them, & discovereth their shame. To what end? For our good & for our learning. Now then, seeing that the children of Israel be put to shame here after such a sort, let us learn to examine well whether there be the like faults in us: and surely when we have searched all things thoroughly, we shall find that we be no less faulty than they. For where is the readiness to serve our God when he calleth us? We be so slow and so reckless, as is pity to see. Neither is there only slowness and slackness in us: but also we cease not to kick against him. How many wicked fancies have we, which turn us away from the simplicity of faith? How much are we tempted of our wicked lusts, which serve to make us to kick against our God? How be we held down in this present world, whereas we should mount up unto heaven? How do we break all manner of order which our Lord hath set amongst us for our welfare? And albeit that for a time, we pretend some good desire and inclination: yet it lasteth not, we be changed from it with the turning of a hand, so as we be carried now this way, now that way, & every little overthwart is enough to make us mislike of God's word. And have we once conceived such misliking, in the end we become like venomous Toads against God: and we see so many examples thereof as is horrible. Now therefore, when we have well looked into our state, we shall be constrained to confess that we be no better than this people. Wherefore let us beware that the word of God which is preached, be not a Testimony against us at this day. Yea and let us not think it strange, though God reprove us sharply, and send us such rebukes as he did to the jews: neither let us say, with such, as settle themselves in their filthiness, How now? God pincheth us too hard. Alas we had need to be called upon a hundred fooled more than we be. What must we then do? We must be more quiet towards our God than we have been; specially when he useth roughness in his word, and that our sins be laid open, so as our shame be discovered: and that on the otherside he threateneth us, & summon us before him, and lay there before us the condemnation that is prepared for us, unless we return unto him by repentance. Therefore whensoever he useth such vehemency, we must not kick against him, but we must acknowledge the same to be more than needful for us, because that if he held us not short after that manner, he could never wield us. Thus ye see what we have to remember, in that we see Moses to have been so vehement, as to have used the terms of rebellion and malice, and to have told the people that if they had been stubborn in his life time, they would much more be so after his decease. When we see all this, let us understand that our Lord teacheth us, that we have need to be subdued after that manner; for what were to be won at our hands, by using gentleness towards us? The matter is apparent. True it is that God allureth us so gently, that he may seem to flatter us as a father doth his children: but if he continue in so doing, we fall to making head against him, and to setting up of our bristles, and finally to dashing at him with our horns: and to spurning and kicking at him, so as it would pity one's heart to see it. Forasmuch therefore as our Lord knoweth that he could not hold us in obedience, but by such threatenings, rebukinge, and rigour: he fashioneth himself to our nature, to the intent to subdue the stubborness that is in us. Thus ye see still what we have to remember upon that place.  
Now it is said herewithal, That Moses willed the People to be assembled together, even of purpose to call Heaven and earth to witness against them. Howbeit, forasmuch as this hath been expounded once already; I will not stand upon it any more. Only this shall suffice, that to make the people the more ashamed, Moses calleth the heavens and the earth to witness, which are unreasonable creatures. As if he should say, needs must these be detestable people: for it is an utter perverting of the order of nature, when men which are created after the image of God use neither wit not reason, but become blockish; insomuch that if God speak to them it is but lost labour, and he is fain to have recourse to the creatures which are void of understanding, as to heaven and earth. Here therefore Moses meant to touch the children of Israel to the quick, in saying that he called heaven and earth again to witness which are creatures even without sense, to the end they should the better know what a brutishenesse it was that they would not give ear unto GOD, who notwithstanding had not only printed his image in them inasmuch as they were men; but also had chosen them for his people, and given them his law to lead them a right. Now, although this thing be to be counted as a monstrous and ugly thing: yet is it to be seen in manner every where. For God speaketh as well in these days, as he did by Moses. Yea and he hath showed himself more familiarly to us, in the person of our Lord jesus Christ: and yet for all that, what manner of ears bring we to the hearing of his word? We be not only deaf but also partly mad, and partly so blockish that if we were timberlogges, we could not in a manner be so ignorant as we be. Not without cause therefore is it rehearsed here again, that Moses had recourse to heaven and earth, to the intent to make us ashamed, because we be so possessed aforehand with our wicked lusts, or with the vanities of this world, or with our own blindness; that for all that ever GOD can say or speak unto us, he cannot prevail at all with us. Yet notwithstanding, it might seem that this people had more modesty in them, than Moses speaketh of: For in the end it is added that Moses sung this song, and put the people in mind of the things which they had seen already, and moreover threatened them that GOD would punish them, telling them that although God did at that time set them in possession of the land which he had promised them; yet should they not abide any long time in it, ere he should be feign to drive them out again, and all for their wickedness. Doth Moses say so? They hear him well enough. And it is a wonder to see how this people are painted out in that song: for there all their lewd dealings are discovered; and yet they reply not to it any more. For if a man should speak to the people of Geneva nowadays, as Moses spoke to the people of Israel; and reprove folks sins as they deserve, should he be received? If a man should lay forth the lewd dealings that reign among us, and tell us of our contempt of GOD and his word, of our stubbornness and wicked practices, of our whoredom and looseness, and of such other like things: and not only speak of the deeds that are done now adays, but also show other things that have been committed; and not only speak of actual sins, but also say after this manner, Ye be of such a nature as this, namely ye be thankless towards GOD, stubborn against him, full of cruelty, pride, malice, and all manner of iniquity. If a man should speak all these things, I pray you how should he be heard? O, what murmuring would there be? Nay it would pass murmuring: for men would gnash their teeth at it, and there would be no such patience in us, as was in this people: for they could well enough endure Moses to tell them the things aforesaid. It is said expressly, that he rehearsed all the said song in the hearing of all the people. And there is is yea this saying added more, Throughout to the end. And why was that? He could have said well enough, that Moses had rehearsed the song with a loud and clear voice, in the hearing of the people: but he saith, that every whit of it was rehearsed in the ears of the people, even from the beginning to the ending. So then, his meaning is, that the people stood as dumb, and yielded themselves guilty. And therefore sith we see that notwithstanding such silence, and such apparency of the fear of GOD and of godliness, yet GOD uttered so rough a sentence: we must understand, that it is not enough for us to protest ceremoniously, that we be subject to GOD; Insomuch that although we resort to sermons, and have our ears beaten continually with them, and call upon GOD, and make profession of our faith; yet notwithstanding all this is nothing. In deed all these things are good and holy: but if we use them in way of hypocrisy, cursed be we, and we must not think to pay GOD with such kind of Coin. What is to be done then? When we have heard God's word, let every of us examine himself, let us search out our sins, let us be sorry to see that we be not so forward as were requisite: and being provoked hereby, let us pray God to change and reform us, and to bring us home wholly to himself. After that manner must we deal. And moreover, although we have had some order, and kind of government among us for a time; yet let us be afraid always, lest there have been some feignedness lurking underneath it. For we see what befell to the people of Israel: and in very deed the thing shows itself. For we see that by starts they submitted themselves, and there seemed to be some fear of God in them. And yet as soon as any occasion was offered, as soon as any wicked deceiver stepped up; by and by they were turned away again. Examples hereof are to be seen: and God grant we see them no more. Yet ought they to warn us, that if there be any form of good government or behaviour among us▪ so as the Church seemeth to be in good state, and religion to flourish, and God to be honoured: the sight of all this must not make us to think that that is all which we have to do, as though a great number of vices lay not lurking underneath it: but we must pray God to vouchsafe to make this government to be of such force, as it may draw our hearts unto him, and every of us may have an eye to himself; that when we once know thoroughly the evil that is in us, we may seek to God to rid us thereof: that where as we have been stubborn, and hardhearted aforetimes, we may no more follow that trade, but come and submit ourselves with all meekness and mieldnes to our God, so as he may rule us without any gainstriving.  
Now let us fall down before the Majesty of our good God with acknowledgement of our sins, praying him to vouchsafe to bury them quite and clean, and therewithal to receive us so into his protection, as we may fight against all the lusts of our flesh, and the temptations of the world, until we have finished our course: And that because we be so frail of ourselves, we may always resort unto him, even upon trust of the promises which he hath made us, specially in that he hath promised to hear us in all our petitions which we make to him in the name of our Lord jesus Christ. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the seven. of May, 1556. The CLXXVIII. Sermon, which is the first upon the two and thirtieth Chapter.  
Harken O ye heavens, and I will speak: and hear thou earth the word of my mouth.  
2 My doctrine shall flow as doth the rain, and my words shall drop as the dew, even as the rain upon the herbs, and as the great rain upon the green grass.  
3 For I will call upon the name of the Lord God: yield ye honour to our God.  
4 The works of the mighty God are perfect, for all his ways are judgement: God is true, and without wickedness: he is righteous and just.  
IT should seem that for as much as Moses was ordained to be the teacher of the jews, he should chiefly have exhorted them to hear the things that were spoken to them for their instruction and welfare. But he seemeth not to vouchsafe to direct his speech to them but rather to heaven and earth, as though he condemned them aforehand for stubborn people, and not of capacity to receive any good learning. Nevertheless his so doing is not for that he would not have the same to serve their turn, that they might benefit themselves thereby: but for that he was feign to quicken them up in such wise, as it might grieve them at the heart, to see that God taketh them for condemned persons aforehand; to the end that the same might touch and move them the better. And so let us mark; that because Moses saw that the people were all prepared, and he meant to teach them to be reform by that means; it behoved him to use such manner of proceeding. And it is very needful towards those that are stubborn, and unwilling to learn at God's hand; for such are to be rebuked and threatened; their lewdness it to be discovered; and they must be put to shame; that being dismayed, they may advise themselves to return unto God. And this showeth us, that such as have the charge of teaching in the church, aught to be endued with wisdom and discretion. For if their hearers behave themselves meeldly, and be willing to be guided by the hand of God: it were no reason to thunder at them or to use roughness against them. But on the contrary part if there appear any hardness of heart and stubborness in them, or if it be found by experience that it is but lost labour to speak gently to them, as when men make themselves deaf: then behoveth it the Preacher to step to them with greater vehemency. And Moses began not his governing of the people at the making of this song, but he had felt the experience of it long time afore, whereby he perceived that it was a very hard thing to bring to pass. And moreover he regarded not only the folk then present, but also the ages then to come. True it is that those which lived in the time of Moses, could not but have their ears beaten with the things contained here: but yet was the same to serve for their children also. Moses therefore foreseeing that the jews might become worse and worse, as it is the common custom of the world, yea and being advertised thereof by God's spirit; useth such a kind of roughness as we see here. And herewithal we have to remember the thing which I have expounded already: namely that Moses calleth heaven and earth to witness, 
Deut. 30.19  to the intent the people should be the more ashamed, seeing that the senseless creatures do frame their indictment, and that there needeth none other condemnation before GOD. For had Moses called the heathen and unbelievers to witness, it had been sufficient to put those to shame whom God had chosen and adopted to be his children, but yet would not that have moved them: for all men are of one common nature, all have reason and understanding: and although they be not all trained familiarly in God's word, yet have they all some seed of religion in them. Therefore the alleging of the heathen and unbelievers (as he will allege them afterward) had not been of such force as the using of this preface that heaven and earth shall be his witnesses in all ages. 
Cap 32.8.  As if he should say; as long as there is either Sun or Moon in the sky, as long as the earth doth her duty in yielding sustenance and food for man: so long shall I have good and faithful witnesses, that I have spoken in the name of God: and yet for all that, this people continueth hardhearted stil. Ye see then that the word shall continue still, and although men strain themselves never so much to aboolish this doctrine: yet notwithstanding all creatures shall bear me record before God, that I have spoken, and that he authorised me to speak, and that he sent me to do it. Thus we see now the meaning of Moses.  
And so we have to note, that they which refer this saying to men and Angels, restrain the words of Moses over coldly. True it is that both men and Angels might well bear witness of the unthankfulness of the jews: howbeit (as I have showed already) the holy Ghost proceedeth yet further, namely that although no man speak in the maintenance and defence of God's cause against the jews: yet notwithstanding the order of the world, and the only beholding of the sun and Moon, & of the things which we see here beneath, will suffice to show that God discharged himself of the promise which he had made to that people, in pouring out his great treasures upon them: and yet that they continued still in their malice & wilful stubborness: insomuch that whereas he foresaw, that they were fully bend to all evil, and would fall away to all manner of wickedness: he warned them of it aforehand, & yet that would not serve, but even of a malicious and spiteful wilfulness they turned away from their God, and would not hearken to any warning, notwithstanding the good order which God had taken for the procuring of their salvation. Now let us apply the same to ourselves also, and let us understand that whensoever God's word is preached unto us, if we receive it not, our refusal must be graven in heaven and earth, and all the world shall ring of it, and the same shall serve to confirm our indictment before God. Indeed it will seem, that when we have despised the doctrine that is preached unto us, it was but lost labour, and as a sound that vanisheth in the air: but there shall not one of the words that God hath spoken fall to the ground, whereof we shall not feel the power. For needs must they either turn to men's salvation, or utterly bereave them of all excuse and make them double damnable. Therefore let us think well upon it. For as oft as God granteth us the favour to be taught in his name, & by his will: there followeth this seal, that heaven and earth shall be witnesses against us to our condemnation, if we will not yield reverence to him which hath all authority over us, in showing ourselves obedient towards him by our willing embracing of his word with a quiet mind.  
Now Moses having used such a preface, wisheth, that his doctrine may be like a flowing rain, so as it may moisten like the drops that fall upon the grass, and shed abroad like the dew which watereth the meadows. And why? For (saith he) I will call upon the name of the Lord, I will exhort men to give glory unto God. Here Moses showeth, that when we be about to set forth the praise of God, and to treat of his goodness, wisdom, and power, to the intent he may be honoured of men as he deserveth, it is not for us to use a common and ordinary kind of speech, but we must strain our wit and skill to the uttermost of our powers, that our words may be aunswearable to the infinite majesty of God: or if they cannot attain thereunto, (as in deed we must needs come far short of that,) they may at leastwise come as near as is possible, and tend to that end. When we speak of worldly matters, we may well use a common style, & yet if we treat of any matter of importance, we sharpen our wits to speak after the best manner that we can, for (to our seeming) the thing is worth it. But when we come to GOD: then must we use a new and more exquisite manner of speaking: specially when we will maintain his majesty against men, and show that he is worthy to be honoured of all men, because he hath created the world, and maintaineth it still at this day by his power, and also because he feedeth and sustaineth men: but most of all for his choosing and adopting of his people and Church, by the knowledge whereof, men see well how bountiful God is towards them. Now then, are we sufficient of ourselves to treat of such things? Who is he that can be found fit for that purpose? 
1 Cor. 2.16.  If all the Angels of heaven would magnify God with one melody & one accord, could they countervail that infinite glory? No surely, they should come far short of it. And what shall become of us then, who be frail creatures, and can but stammer, when we be to speak of God but somuch as in a shadow? But there was yet one other reason why Moses desired that his doctrine might flow like rain that moisteneth the grass, and watereth the meadows. For he considereth that if our Lord give us not a grace which far passeth the measure that we have received, all is to no purpose: For although God raise up Prophets and good teachers, and govern their tongues by his holy spirit, and give them wherewith to teach his Church faithfully: yet shall they not greatly edify it. And why? Not for any default in them: but for that they speak sometimes to stones, men be so dull-headed, and malice doth so reign in us, that God can have no access nor entry in unto us. By means whereof God's word becometh dry and barren, notwithstanding that of it own nature it be moist and have power to wet thoroughly. For it falleth but upon stones and Rocks, where it parcheth and is lost out of hand.  
Now first of all we be taught here, that the chief thing which we have to do in all our life, is to magnify God's name and to set forth his praise, not only with our mouths, that all other men may be provoked to praise him with one accord as well as we; but also with our hearts that every man may give himself to it, and exercise himself therein. That is the thing (say I) wherein men ought to occupy themselves, if they were not misadvised to turn themselves away from such endeavour. And above all others, they that have the charge of preaching God's word, have here a good lesson: to wit, that of themselves they be far unable to perform their duty, they have a charge that is over high and excellent for them, yea even though there were far greater ability in them without all comparison than there is. Chose me out the ablest in the world; and yet must they be feign to acknowledge such weakness in themselves, as that they cannot speak of God with such majesty and reverence as they ought to do, no nor once come near it, unless God govern them and give them a new speech, altering and reforming their tongues, so as they may not speak after the manner of men, but may show how it is the holy Ghost that reigneth in them. Now if Moses wished this in respect that he might fail because he was a man: if so great a Prophet did both know and acknowledge that he could not magnify God as became him: alas, much less can we discharge ourselves thereof. Therefore let us acknowledge our infirmity and resort unto God▪ praying unto him that as he hath vouchsafed to admit us into his service, so he will also give us power and ability to handle those high mysteries to the edifying of his Church, and to set forth his praises in such wise as he may be honoured as he deserveth. And the two reasons which I have spoken of, aught to move us thereunto. The one is by considering what odds there is between the infinite glory of God, and the slenderness that is in us. For what is it that causeth men to presume to work wonders, and to stand so much in their own conceits, as to think themselves able to go through with all things, but that they think not of God as they ought. Now therefore, when we know that God doth us the grace to vouchsafe us to be his lieutenants, to bear abroad his name among men, and to bring folk to the knowing of him: truly it ought to induce us to humility. And when we once know our unsufficiency, we must also be provoked thereby to pray God to supply our want. Besides this let us also consider what the world is. For although God had given us more grace than we have: yet is the world so froward, that the doctrine of God can have no entrance at all. For it belongeth alonely to God to alter men's hearts, that is to say, to soften them, that his doctrine may drop into them and become like a moistening shower watering the meadows, whereas it drieth away upon stones and Rocks. Seeing it is so, let us learn to call upon God better than we have done, forasmuch as our labour were unavailable without him.  
And herewithal we be all warned in general, after what sort we should receive God's doctrine, that is to wit, as a rain. Were a piece of land never so well husbanded and never so well seeded, yet if it wanted moistening from heaven, to what purpose were it? Should not all the pain that is taken about it be unavailable? Even so is it with us: god must water us daily with his word, or else he shall draw no nourishment out of us, we will bring forth no fruit. Sith we know this, we ought to be more diligent in hearing God's word than we be. The earth openeth her mouth in the drought of summer, so as it chinketh if it want rain: and (as we have seen heretofore) the heaven must be feign to hearken to the earth, 
Osee. 2.21.  as though the earth made request and supplication  
greatest doctors of the world should lay their heads together, they could not attain to the understanding thereof. And I make no reckoning of some hypocrites which disguise themselves, and counterfeit themselves to be doctors in despite of nature: but if the Angels of heaven should come, yet should they be feign to reverence the wonderful secrets of God. We see how the Cherubins are described unto us in Esay, namely how they stretch out their wings to hide their faces, 
Esa. 6.2.  because they be not able to comprehend the infinite majesty of God. And yet for all that, under pretence that our brain conceiveth not the full measure of the things which the scripture telleth us concerning God; we reject it. Thus we see yet better, how it is not for nought that Moses said that the works of the mighty are perfect, but [that it serveth] to make us to tremble before the majesty of God, and by acknowledging that he is almighty, to refrain from encountering him by saying, Why doth he so? Or why willeth he this or that? Nay let us simply confess that his works are perfect, namely in wisdom, in righteousness, and in goodness, so as there is no fault to be found in any of all his works.  
Now he addeth, that all his ways are righteousness, that God is true, without wickedness, just, and upright. Whereas he saith that all his ways are righteousness, it is a more larger expounding of that which he had said afore. For by a similitude this word Way, is taken for all manner of doings. And herein Moses showeth us, that it is not enough to have glorified God in some part or portion, but that we must confess without exception, that he is the wellspring of all wisdom, of all power, of all goodness, and of all justice. We shall see some which will be contented to glorify God, so long as things fall out to their liking: but if God deal with them to their misliking▪ they altar their speech, and spit out their venom against him. See how men would part stakes with God, reserving to themselves the liberty (or rather the devilish malapeartnesse) to ●●eate and fume at God when he doth not as they would wish, and as seemeth good to their opinion. For this cause Moses saith, that all God's ways are righteousness, that is to say, that although God as now remove things eft at oneside and eft a t'other, and we see great backturnings and changes, and he seemeth to be minded to turn the world upsidedown: yet notwithstanding he for his part knoweth why he doth so. True it is that we shallbe abashed at it, and the rudeness and frailty of our understanding suffereth us not to conceive Gods wonderful counsels: they be too deep a gulf for us: but yet doth God always keep a measurable and even hand in all his doings. Then is it not any one or two deeds wherein GOD showeth his righteousness, but in the whole government of the world. Lo to what point we must come.  
Moreover Moses doth expressly call him true. And that is to be referred to the doctrine, to the end that men should learn to receive that which is said and set down unto them in the name of God. And indeed, until such time as we know God to be true, we can never taste of his righteousness nor of his goodness: or if we have any taste thereof, yet can we not be sure and fully resolved of it. For proof hereof, we never understand God's justice, wisdom, goodness, or any other of his virtues, but by his word. True it is that we have experience of them: and God showeth himself sufficiently both above and beneath, that he might be glorified at our hands, at leastwise if we had eyes and ●ares to see and hear. But what? Such is our slothfulness, that we wore not how to benefit ourselves by the great number of the records wherein God maketh his glory to shine forth. His word therefore must go jointly with it: for if we be not taught at his mouth, we shall never attain unto him, no nor come any thing near him. But if we doubt of God's word, and have but an opinion of it, as who would say the things that are contained in it have some reason, but yet we do but conjecture so: what a thing were it? What certainty should we have of God or of any of all his virtues, for the which he is to be glorified? We shall be always in a mammering. And so we see of what importance this saying is, where Moses termeth God True. For he would have us to learn to yield such authority to his word, as it may benefit us, and that as soon as we hear God speak, we should be fully resolved and persuaded, that we shall not be disappointed in following all that he saith to us, and in believing the same. By this mean than we may consider all God's works, so as we shall have a lamp to guide us and to give us light, that we may not run reeling in continual doubtfulness. But forasmuch as God's word is the infallible truth to us, we shall have a stayed judgement concerning the things that are said unto us, and we shall trust in God, not as the heathenish sort do, who be shaken from it out of hand, because there is no steadiness of faith in them: but we shall have a good staff to stand by, so as God's truth shall fence us against all distrust, against all grudging and against all things that may turn us from the glorifying of him. And therewithal we shall also have a good foundation of our salvation, when we once know that God is True. For if we embrace not the things that God doth, what will become of us? There is nothing but damnation in men, and the more they trust in themselves, the more must they needs be confounded. Then can we not conceive any hope of salvation, unless we be well assured that God foadeth us not with words without effect: but that we know him to be faithful and trusty, so as if we have but a word of his mouth, it is as good as if our salvation were already showed.  
And thereupon he saith further, that there is no wickedness in him, [but] that he is just and faithful. It should seem that Moses speaketh too coldly of God in this place, in saying, There is no wickedness in him. For who doubts of that? Nay, it is to cut off all the wicked imaginations that men devise, when they be not held in awe so as they may yield to conclude that God is faithful, good, and just, yea and void of unfaithfulness. A●d who accuseth him thereof? But yet we see how that even the holy Prophets were driven to resist those temptations. Lord I know that thou art just, 
〈◊〉 ●. 1. 〈◊〉 1.13.  saith jeremy. As much doth Abacuk, and they cry out so of purpose to show that they be troubled with many encumbrances, when they see things so out of order in the world. There than we see how they had easily been carried away to blaspheme God, and to deem some unrighteousness to be in him, if they had not been restrained. And so we see; that it is not without cause, that Moses saith here: that God is true & without wickedness. There is nothing in him (saith he) but the same is praise worthy; insomuch that when we speak of his truth and righteousness, we must exclude all wisdom & power of man. And to be short, he must be praised without exception and not after the common manner of men. And that is the cause that when God's word is spoken of in the Psalm, it is said to be like silver tried seventimes in the fire after it hath been melted and all the dross of it taken quite and clean from it. 
 At the first sight this similitude may seem to us to be but cold. But let us look a little upon ourselves, and we shall find that our wits do tickle us incessantly; insomuch that when we have confessed God (yea even without dissimulation) to be true: yet when we come to his promises, evermore we will have some reply, and we will never be contented in our minds, nor well at rest. For we have a lewdness which holdeth us back, and hindereth us that we cannot glorify God as becometh us. So then let us mark, that Moses doth not here without cause exclude all iniquity: to the end that when we speak of God and of any of all his virtues, we should do it with such reverence and admiration, as we may not only not accuse him of any unfaithfulness, and confess that we perceive not any vice in him: but also be thoroughly persuaded and resolved, that there is such perfection in him, as that there remaineth no more for us to do, but only to worship him, yea even though we conceive not the highness that is hidden from us.  
Now let us cast ourselves down before the majesty of our good God with acknowledgement of our faults, praying him to take from us all hardness and stubbornness, and to frame us to the obeying of him, that the preaching of his word unto us may not be in vain, but that it may profit us, so as we may become good ground, and serve in such wise to the glory of our God, as that the labour and pain which he shall have bestowed upon us, may not be in vain, but that all may redound to the full establishing of his kingdom. And moreover that seeing it pleaseth him that our salvation should be matched with his glory, he will also so further the same, as we may be encouraged by that means to give ourselves more and more unto him. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth etc.   

On Friday the viii. of May, 1556. The CLXXIX. Sermon which is the second upon the two & thirtieth Chapter.  
5 They have corrupted themselves before him by their sin: even they that are not his children, but a froward and wicked generation.  
6 Dost thou reward the Lord so, O thou foolish and unwise generation? Is not he thy father, and thine owner, is it not he that hath made thee and fashioned thee?  
7 Remember the time past, consider the years of so many generations. Ask thy father, and he will show thee: inquire of thine elders, and they will tell thee.  
YEsterday we saw why Moses speaketh here expressly of God's truth. For men had need to be assured of God's promises, that they may hold themselves to them and rest upon them: and also to know that his word is the rule of all perfection, that they may receive it with all reverence. And it is said expressly, that there is no unrighteousness in him, to the end that men should learn, not to measure him by their own scantling as they be wont to do. For in as much as we comprehend not God's justice, we draw it down to ours, by means whereof we abase his majesty too much. Therefore if we will yield God his due honour, we must separate him from all his creatures: we must not imagine aught of him after our own fancy, nor compare him to mortal men: for in so doing we shall diminish his glory too much. But now Moses addeth, that the children of Israel had corrupted themselves towards him. Now if we join these two sayings together, to wit, That God is true, just, and upright, so as his works are perfect, and also that the people of Israel were marred out of hand: thereby we shall the better see how detestable that people was for their unthankfulness. For God's truth and righteousness shine forth the brighter, in that they could not hold themselves to him. Behold, God chose the children of Abraham. But let us see what he was. To be short, had the children of Israel sticked to him, and continued in the union which he had appointed and called them unto, it had been to their highest welfare, yea and their whole happiness and glory. But they turned from God and fell away from him; and therefore must it not needs be that they were mad, and carried away with a devilish rage, accordingly as he saith in jeremy, 
jer. 2.13.  They have forsaken me, even me who am the fountain of living water? Now than we see better the meaning of Moses, for he showed heretofore the goodness, justice, and righteousness of God, to the end that the people should have the less excuse, and their sin be known to be the more heinous, in that they could not abide that God should hold them still for his inheritance. But (as I have said already) if we be separated from God, we be as it were in the bottom of the dungeon of all mischief; whereas if we be knit unto him, we can want nothing. Seeing then that the case standeth so with men when they cut themselves off, yea & banish themselves out of God's kingdom after he hath gathered them to him, and showed himself willing to take them to be of his household: worthily be they to be condemned for folk void of wit and reason, and their unthankfulness is too too detestable.  
And that is the cause why Moses speaketh so roughly, saying: They have marred themselves towards him: yea but they were such as be no more his children. It is certain that God had chosen Abraham's lineage, with condition to be father to them all. And therefore he saith by his Prophet Ezechiel, 
Ezec. 16.20.  that the children which came of them, were begotten unto him. True it is that all men in general are called Gods children: but yet that title belongeth alonely by privilege to those that be of his church. Let us mark well then, that in respect of adoption, the children of Israel ought to have been held and avowed for the children of God. But it is said here, that they were not so: for they were grown out of kind, accordingly also as God complaineth by his Prophet that their fathers dealt unfaithfully with him, for they had begotten strange children, that is to say, they had so corrupted themselves, that there was no more soundness in them, neither belonged they at all to the house of Abraham, but had so wrapped themselves in the wickedness of their forefathers, that God saw not any thing in them belonging unto him. Now than we see, to what purpose Moses said that they had marred themselves, meaning those that are not Gods children, whom he blameth for their depriving and disappointing of themselves through their own malice, of the inestimable benefit and honour which God had bestowed upon them. For what a thing is it that we may be so bold as to call upon God, as our Father, and resort unto him familiarly, and to be received as his children? And even so was it with the lineage of Abraham: but they continued not in the possession thereof. Who was to be blamed for that? It was because they yielded not to God the honour due to their father, as he himself complaineth by his Prophet Malachi, 
Mal. 1.6.  saying: If I be your father, where is the honour which ye own unto me? But all their seeking was to hold themselves aloof from God. Ye see then how they renounced that manner of kindred, which God had set among them; and therefore it is not without cause that Moses upbraideth them, that they were become strangers. True it is that they vaunt themselves to be God's children: but by what right? Only by stablishing the fleshly kindred. 
Esa. 53.7.  And we see also how the Prophet Ezechiel saith unto them, What? Are you of the lineage of Israel? 
Ezech. 36.3.  Hence ye harlots birds. Was not your father a Chananite, and your mother a jebusite? Now it is certain that as touching the flesh, they came not of the people of Chanaan, nor yet of the jebusites: but the Prophet doth them to understand, that they had no more to do with the holy lineage, but had cut themselves off from it as rotten members.  
Now let us nowadays be well advised, and seeing that God having called us to him, hath given us the mark of his free bestowed adoption, that is to say baptism, whereby he doth us to wit that we be reckoned for members of jesus Christ, and be as it were graffed into his body: let us be well advised I say, that we boast not thereof in vain. For if we despise God in living undiscreetly, and falsify the faith that we have plighted unto him: let us not think that he is so bound unto us, but that he may forsake us, and that for all our boasting of ourselves to be his children, he will tell us plainly (as we hear in this place,) that we belong not unto him at all, but that we be utter strangers unto him. For (as saith Saint Paul) all that come of Abraham's lineage are not accounted his seed, 
Rom. 9.7. ●●  that is to say, they be not spiritual children. To be short, will we have God to avow us for his children? Let us beware that we walk in his fear and love. At a word, let us take him for our father, and show it by our deeds: and then shall we be acknowledged to be his children. But if he see us grow out of kind, he must needs tell us that seeing we have not kept our faith and troth towards him, he will have no company with us. For what a bondage were it, if God should take us for his children, and in the mean while be scorned & misused among us, so as his grace should be trodden under foot, and his holy name defiled? Should God then mingle himself with our filth and uncleanness, when we be so full of unbelief? No: For than should he renounce his own nature, which is unpossible.  
Now it is said here, They marred themselves towards him. The word that Moses useth, betokeneth to destroy, corrupt, or mar. And some expound it, that the children of Israel did not any harm unto God in their turning away unto wickedness: as in very deed he should receive no harm at all, though we were all become strangers unto him. Can we advantage him any whit? What benefit shall he receive at our hands? When men turn away from God, he is neither hindered nor furthered thereby; for he continueth evermore at one stay, without increacing or diminishing. This than was a reproof which Moses gave to the whole people, as if he should say, Go to, you have followed your own lusts, you have made no reckoning of your God, and what will be the end of it? In deed he will forsake you, but his so doing is not for any harm that he shall have received by it: What passeth he for that? Shall not all turn to your own confusion? This les●on deserveth to be well marked: For it is good to humble men, by making them to understand that God may ever forbear them well enough, and that his seeking of them is for their benefit and welfare, without regard of himself. But we may take this saying of Moses more plainly, that they had marred themselves towards him, because their true soundness had been to have lived in obedience towards the Law. That is the mean whereby men may abide in their state, I mean them whom God hath called to him. And I speak not of the corrupted state as it is in Adam, and as we bring it from our mother's womb: but of our state when God hath repaired us after his own image. That is the mean for us to persist, namely by holding ourselves to the pureness of his word, without swerving to the right hand or to the left. But if we leave the doctrine of God, by and by we be corrupted and marred. Therefore when men turn away from the pure and plain word of God; it is an infecting and corrupting of themselves, such as always leadeth them to death.  
And he expressly addeth: in their spots. This saying importeth a reproach likewise; insomuch as it might be said, that they had cast themselves wilfully into lewdness, of purpose to shame themselves. Now we know how it is said in Exodus, that God was (as ye would say) the honour of his people. 
〈◊〉 32.28 〈…〉 5.  For when we be under the protection of our God, there is as a royal Crown upon our head: and it is a greater honour, that if we had all the dignities in the world. And for the same cause also doth Moses say, that this people became shameless in giving themselves to idolatry and superstition, and discovered their own filthiness as a man that showeth his own shame. So then, it may well be taken that the people overthrew themselves in their uncleanness, because they did cast themselves into reproach and infamy, by forsaking their God, yea even that God of theirs whom only they were bound to glorify. But by the way by this word Spots or uncleanness, Moses meant all the wicked lusts which caused the people to overshoot themselves. As if he should say, Behold, your God had showed you the fashion and mean to make yourselves clean, that you might have been a holy people. For the Law served to have withdrawn you from all the defilementes of the world; so as by keeping of that rule, ye should have continued under his obedience. And what have ye done now? Ye have unhallowed the Law of God, yea even like as a Swine should wallow himself in the mire and dirt. The thing then which you have gained by forsaking your God, is that your lusts have so carried you away, that you have gone and plunged yourselves in dung, yea even with the utter renouncing of the honour which God had bestowed upon you.  
He addeth That they were a froward and cursed generation. And it serveth to express yet better, that although God had prevented them with his grace, & given them occasion to continue still with him: yet they could not have that steadfastness. And what should a man say, seeing them so unconstant, but that they were a froward generation? For if other men to whom God showed not the like grace, were to be condemned justly, if they should have dealt so wickedly: are not those double guilty which being adopted by God, and being aided and succoured so many ways by him, had nevertheless so far overshot themselves, as to forsake him and disclaim him utterly? And therefore let us mark that Moses beholding the overgreat unthankfulness of that people, did so aggravate their offence in respect thereof, that he utterly disgradeth them in this place. Now must we apply this to ourselves. For according as God hath uttered the treasures of his goodness towards us, so much the more be we bound and beholden unto him. And if we falsify our faith, cursed are we: for our enormity is the more accursed, and our iniquity is the grievouser both before the Angels, and before all mortal creatures. And therefore let us so walk in the fear of our Lord, sith it hath pleased him to take us for his inheritance, that we take not upon us that title in vain, lest we become like unto them which are fallen away from him.  
Heereuppon Moses maketh an other complaint more sharp and bitter. Thou foolish people, (saith he) will thou needs requite the Lord so? Here Moses toucheth the unthankfulness of the people as it were with his finger, under the word Requite. For he falleth to upbraiding them with the benefits which God had bestowed upon the children of Abraham. But as God is no niggard, so doth he never cast us in the teeth with the benefits which we have received at his hand, unless he be enforced thereto by our abusing of them, for that he seethe them unhallowed 
james. 1.5.  and defiled by our lewdness, accordingly also as Saint james speaketh thereof, saying that God giveth all things bountifully, and that he is of such liberality, that he never ceaseth to give, yea even without upbraiding. He is not like mortal men which have a certain repining in their giving, or which grudge when a man cometh to them the second time, saying, What? Ought not that which I have done for you already to suffice you? God (saith he) is none such. For the more that we be bound unto him, the more is he willing to increase his gracious gifts daily. Yea, but when he seethe them misbestowed, & that we turn them clean contrary to his intent & purpose: then holdeth he his hand, then restraineth he the good that he had done unto us, then blameth he us, and putteth us in mind of them to make us ashamed. And therefore let us look well upon this text [where it is said,] Thou foolish & witless people, dost thou requite thy God thus? Accordingly also as he saith by his Prophet jeremy. 
jer. 2.5.  My people what have I done to you, saith he? If thou hast any thing to say against me, allege it, and thou shalt find that I have not failed at any time, to give thee cause to follow me and to cleave unto me. For I have powered all good things upon thee, and yet notwithstanding thou hast been so beastly as to forsake me. Let us mark I say that here Moses speaketh not of God's common gifts, which he bestoweth upon all men indifferently: but of the special gifts, which the people of Israel had received above all other nations. If GOD list to upbraid all mankind in general, he may well do it if he say no more but, Who is he that created and shaped you? Who is he that hath given you with and reason? Who is he that maketh the Sun to shine upon you, and the earth to yield you fruit? God therefore hath largely wherewith to upbraid all men for the good which he hath done them, to show that they be too too blame worthy, if they do not honour and serve him. For even the very knowledge and light which God giveth unto us, doth us to understand, that we live at his cost, that we be guided by his power, and that it is he which doth both cloth and feed us: to the intent that his so doing should make us to put our trust in him, and to commit the whole state of our life unto him, thereby to show that he is our sovereign, and that we be under his government; and therefore that we be to be condemned when we rebel against him. So then, God might well upbraid all men in common: but here he speaketh to those whom he had adopted. And that is the cause why he treateth peculiarly of the benefits which he had done to them as to his Church and peculiar children.  
But before we come to that point, let us mark how Moses in this place doth justly call them foolish and witless people. True it is that all men may well be condemned of folly likewise, when they serve not God. For if we have any understanding, ought we not of right to employ it to the knowing of him who hath created and form us? Can men boast themselves to be wise, if they know not who hath set them in the world, or who maintaineth and preserveth them? If on the other side they have any reason, is it not a raging madness, when they know not the principal point of their whole life? Now forasmuch as God came near to the people of Israel, it must needs be that they were bewitched, seeing they were not touched with so many and so evident records of God's goodness: I say it was more than beastly blockishness. For as for the heathen and infidels, in deed they be unexcusable in that they knew not God, who showeth himself to them in the whole creation of the world. But as for the jews, who had the Law, and had seen so many miracles, and finally had been conversant with the Lord, who came down to them, (I speak after the manner of the holy scripture, for we know that God shifteth not from place to place, but is infinite and filleth all places,) and applied himself to their rudeness, insomuch as he verified the thing which he so often protesteth, namely, 
Exod. 25. ●●  I will dwell among you and abide with you: [they were much more● unexcusable.] And therefore, when notwithstanding all this, they turned away from him and forgot him, yea and spited him as though they had conspired together to provoke his vengeance by doing against him all the outrages that they could: must it not needs be an horrible ignorance, yea and a very brutishness, utterly void of all wit and reason? Wherefore let us mark, that our true wisdom is to honour God. 
Pro●. 〈…〉  And in that respect is it said, The foolish man dwelleth in his own heart, and hath no life in him. True it is that the heathen folk thought themselves fine witted and of ability, when they despised God and thought to beguile him by their subtleties, as we see these courtiers & all the brave lads of the world do nowadays, and as we see these fineheaded fellows do, which scoff at all religion. To their own seeming they be men of great wisdom, at leastwise when they have digged so deep, that (in their own opinion) God cannot spy them out. Yet notwithstanding, we may well call them fools, and not without cause doth the holy Ghost term them so. 
Prou. 1. ●●.  For why? Our very wisdom and the chief point thereof, is to fear GOD, saith the holy scripture. And in deed, even nature ought to teach us that. For what is a man, when he knows not whether he was shaped by haphazard, whether there be a God that created him, or if he be as a blind wretch, not knowing who is his God, that he may worship him and make an oblation and sacrifice of his life unto him? Must it not needs be that a man is worse than all the brute beasts in the world, when he is become so brutish, or rather fallen into such blockishness? Yes verily. Then let us bear in mind the words that Moses useth here, and let us weigh them as they be worthy, that we may apply our endeavour to the serving of our God, knowing that the having of that point is our true wisdom, and that all other things are but appendantes, and that by and by we run astray as soon as we have left the pure doctrine: Insomuch that although the whole world commend us, and clap their hands at us▪ and we seem to be excellent in all respects: yet in very deed we be witless, and it were better for us a thousand times to be frantic, yea and stark mad, than to have wit and reason (to all likelihood) after that sort, and to be without any knowledge of our God.  
But now let us come to the contents of the accusation and process that Moses maketh here. Is not he thy father (saith he) which possesseth thee? Hath not he made thee? Is it not he that hath shaped thee? Whereas he calleth God the father of the children of Abraham; I have told you already that his calling of them so, is but in respect of adoption, because they had been chosen to be God's flock & his Church. True it is that forasmuch as we bear the image of God, we be his children even by nature. But forasmuch as we be confounded in Adam, and God's image was defaced in us: we deserve not that title, we be utterly bereft thereof. Therefore we must be feign to begin again at this point, namely at his calling of us back again unto him, so that although we were cut off from his household, yet he reacheth us his hand, and of his own mercy taketh us to be of his household again. This did he to the lineage of Abraham. For of his own freegoodnes he made him this promise, 
〈◊〉 67.7.  I will be thy God and the God of thy seed after thee. Thus ye see by what title the jews might claim God for their father. It was not for that they were better worthy of it than other men, it was not for that they had attained such nobility by their deserts, or for that they had purchased it by their own policy, or for that they had gotten it by any other way or mean [of their own:] but for that God had called them to it, as we have seen heretofore. And so much the less excuse had they, when they turned away from him, and lifted up their horns against him. For it is an inestimable benefit for us to have God to our father. Because that therein we be made fellows with the Angels, who are likewise called the children of God, in respect that they be members of our Lord jesus Christ. Seeing that God hath called us to the fellowship of the Angels, to be their brethren & companions; what a lewdness were it to make ourselves underlings to the devils, & to submit ourselves unto their bonds and tyranny? What a dealing were it that I being made a companion to the Angels of heaven, should take the devil for my Lord & king? What a choice were that? Were I not worse than mad? So then, let us mark well, that when as Moses doth here call God the father of the Israelites, it is to enhance their unthankfulness the more, and to show their lewdness the plainlier. [As if he should say,] Consider your former state. For God had advanced you wonderfully high, and you have wilfully cast yourselves down to the bottom of hell. After which manner he upbraideth the king of Babylon, that he had been as the morning star: 
〈…〉 12.  and now behold (saith he) thou art in the bottom of hell. 
〈◊〉 2.6.  True it is also that God calleth kings his children, & likewise all Princes and Magistrates. But if we compare them with the children of the Church, and with the flock of our Lord jesus Christ: surely Gods calling of us to the knowing of him, and his marking of us out to aly himself unto us, doth far surmount all the kingdoms and empires of the world. And therefore it is certain that when men turn away from their alliance with God; it is all one as if they forsook heaven to go to the bottom of hell. For (as I have said afore) they cannot away with the company of the Angels, but will needs go to submit themselves in bondage to the devils.  
And according hereunto Moses addeth, that God had possessed that people, as he termeth them his heritage. Whereby he doth us to understand (as he will declare afterward) that God meant to have held that people as his own household, suffering the rest of the world to wander away & to become strangers unto him, whereas his will was to have the people of Israel as people familiar and well acquainted with himself. According whereunto he addeth, It is he that hath created thee, it is he that hath shaped thee. And this creation is not the same that belongeth to all men and to all the children of Adam: but it is the same that is spoken of in the hundredth Psalm. It is he that made us, 
Psal. 100.3.  and not we ourselves. And it is a very common speech in the holy scripture, to say that God hath created and fashioned his Church. This is a people whom I myself have created, 
Esa. 43.7.  and they shall set forth my praise saith he, in the three and fourtith of Esay. But it were needless to allege many places, for all the scripture is full of them. And it is a notable point of doctrine, that God declareth us to be new creatures, 
Eph. 2.10.  at such time as he chooseth us to himself. True it is that we be greatly bound unto him, for vouchsafing to set us in this world. For although he had made us but brute beasts, yet were it a great thing that we might be counted the work of his hands. But it was not his will that we should be Asses or Horses: it was his will that we should be reasonable creatures. This is so high a pre-eminence, that we cannot commend it sufficiently. Yet is that nothing, in comparison of his calling of us to the faith. Insomuch that when he telleth us that he will take us to be of his Church, he doth after a sort forget his former creating and saith: that he giveth us a far other thing than to have been mortal men, which is nothing in comparison to be of his Church. And this serveth to humble us, to the intent we should not think ourselves to be come to the faith by our own power, but acknowledge the same to be the gift of God, lest we should usurp the title of the creator, by imagining ourselves to have gotten faith by our own ability, as the Papists do, who say that although they cannot do any thing but through the grace of God, yet do they prepare and dispose themselves thereto aforehand. Again, they have a kind of concurrence, or running together, wherethrough they be as companions with GOD, so as they work together with his grace, or else do so answer thereunto, that God's grace doth nothing but by halves. Lo at what point the Papists are▪ and by that reason they should be half their own creators. For I have declared already, (and the very truth is so), that it is a far greater thing for us to be counted of the Church, than of the common kind of men: for it is a far nobler creation to be the children of God, than to be the children of Adam. Yet notwithstanding, the Papists do challenge the one half thereofto themselves, saying that they dispose themselves to it by their own freewill, and that they deserve grace at God's hand, and also that they work together therewithal. By which reason, the one 〈…〉 of this creation, which is the excellentest, shall belong to men. And what a treachery wore that? Therefore when we hear that it is God that made us, and not we ourselves; 
Psal. 100.3.  let us not make account of ourselves nor be puffed up with the wind of presumption, which serveth to no purpose but to make us to swell. Let us understand then that we have nothing of our own, but that all is Gods, in that it hath pleased him to call us to his word, it is not we. A man might think it strange why it should be said, it is not we that have created ourselves: for there is none of us all but he knoweth it and confesseth it. B●● if we have an eye to the fond and devilish overweening wherewith men are besorted: we shall see that this kind of speech is not superfluous, but that the holy ghost meant to exclude all such foolish imaginations, to the intent that men should not reserve aught to themselves, but yield fully unto God▪ that which is belonging unto him. And that is the cause also why S. Paul saith in the second Chapter to the Ephesians; 
Eph. ●. 10.  We be his workmanship, for he hath created us to good works, namely which he hath prepared for us before we were borne. If men think themselves to be the founders of their own good works, yea or even of their good thoughts; they deceive themselves fore. God had prepared all those things aforehand in his treasures saith S. Paul, and now he hath put them into us. And why? For we be his workmanship, it hath pleased him to fashion us to another use. Thus ye see how men are beaten down, and how God showeth that he himself alone is to have the honour of the disposing and preparing of them. And so in this text whereas it is said, It is he that hath created thee and fashioned thee: it is because it is a more excellent gift, that is to wit, that God prin●eth his mark upon us, as who should say that we should be reckoned for his children, so as he gathereth us unto him, and maketh us in effect new creatures; by reason whereof our sin becometh the more heinous, if we deface the same again, and fall to wallowing of ourselves again in the filth and uncleanness of this world, as who would say it grieved us that God had not made us brute beasts at such time as he took us to be his children. And therefore we have to mark▪ what the words import which Moses useth here: For his meaning is to show, that this people was the leawdest and most detestable that could be imagined, because they had forgotten such gracious benefits as could not be sufficiently commended. And look what is said of the jews, agreeth fi●ty to us likewise, namely that we must not forget God's graces. We in these days have received no less than the fathers that were under the Law. For we have the very pledge itself, which the jews had not: that is to wit, our Lord jesus Christ. He is the only son of God, and is come down to us from the bosom of the father. He hath yielded us record of our adoption: the gate of paradise is now opened unto us: we may now not only call upon God as our father, but also call unto him with full mouth, so as we may cry Abba father, 
Rom. 8.15.  for that is the word which Saint Paul useth expressly. Seeing then that God hath discovered himself more fully to us than to the fathers that lived under the Law: Surely our fault will be the more grievous and less excusable, if we yield so poor a recompense as is spoken of here. Again, hath he not purchased us to himself▪ If he possessed the people of old time because he brought them out of the land of Egypt: let us see how much more he hath done now for us than for them. True it is that Gods redeeming of the jews was by the power of the death and passion of our Lord jesus Christ: but that thing was not yet declared unto them, they had but the figures and shadows thereof. But as now we see that the blood of our Lord jesus Christ hath been shed for our redemption, and for the purchase of our salvation. And shall we now go trample under our feet the holy blood, whereby the covenant of the spiritual kindred which God hath entered into with us, is ratified and confirmed? And as touching the Law, how doth the Apostle speak of it in the Epistle to the Hebrews? As many (saith he) as violated the tabernacle that was made by Moses, 
Hebr. 2.2.  were not spared, their fau●t was unpardonable: and what shall become of us nowadays? Is not our lewdness much more shameful? Therefore let us bear now in mind that we be Gods precious possession, to the intent we give not ourselves over to Satan. Moreover let us understand, after what manner he hath created and fashioned us, and let us not refuse that grace: but sith he hath voutsafed to reform us, let us not stain ourselves with reproach, by going about to deface the image & workmanship which he hath put into us.  
Howbeit forasmuch as men do by all means possible plead ignorance, to the intent they might not come to account before God, nor be convicted or touched for their evil doings: Moses addeth; Ask of thy fathers, and they will teach thee what thou hast been: Inquire of all thine Elders, and call to mind the time that is past. Here Moses meant to spurn forward the slothfulness of the jews, because they did wilfully bury the grace of God, and took pleasure in the not minding of them. Now although he spoke this to the jews: yet notwithstanding, forasmuch as the same vice is common & ordinary through the whole world, and that we be too much atteinted therewith: it standeth us in hand to think, that the holy ghost directeth the like accusation to us nowadays. For after what sort do we call God's benefits to our mind? Do we bethink us of them evening & morning? Nay there is none of us all which shutteth not his eyes against them, as much as he can. To be short, nothing grieveth us worse, nothing troubleth us more, than to be bound unto God. And yet is that the thing wherein all our happiness consisteth. For it is not with him as with mortal men. If we be overmuch bound to a creature, we will be as it were ashamed of it. I am so much in such a man's debt say we, that I wots not how to requite it. But if we consider how liberal God hath been to us, it is a mean to confirm us still the more in faith, & to make us the bolder to repair still unto him: for he is the fountain that never drieth. Think we that God can ever be diminished in his grace, or in any goodness? Nay. And yet notwithstanding, our naughtiness is such, that when God hath bestowed never so great graces and benefits upon us, insomuch that we be as good as overwhelmed with them; all our seeking is to put them out of remembrance: let us mark well therefore, that Moses hath not without cause blamed the jews, and that we nowadays have need to be blamed after the same manner, and to be pricked forward like Oxen and Asses.  
As concerning the jews, he said, Bethink thee of the old time, call to mind the days that are past. As if he should say, How now ye wretches? Must God give you wit and memory, and yet you not consider what he hath done heretofore? The wit of an Ox or of an Ass extendeth no further than to the things that are present: but men have reason to consider of things past and of things to come. For we have a certain foresight of things to come: we make comparison of things past, experience showeth us how to dispose things in ourselves. Now if we apply not all this to consider how God hath ever governed us, and how he hath showed himself a father towards us, shall we not be guilty of perverting the whole order of nature? So then, not without cause doth Moses say: Bethink thee of the old time. And afterward he saith: Thou hast witnesses enough: Inquire of thy Fathers, inquire of all those that have lived afore thee, & they will tell thee news; they will show thee, that at such time as thy God divided the nations of the world, and made the partitions between people & people, he had a special regard of thee, & showed plainly that his adopting & choosing of thee was not in vain. For the mark that he amed at, was to dedicate thee to his service, & to reserve thee for his own inheritance. Now then, is it not a perverting & confounding of the order which he had set down to be inviolable, when thou turnest so away from him? Yes: for he had shouled thee out from all the heathen, & chosen thee as it were for his own portion. That is the thing in effect which Moses meant to say unto the jews.  
And this text ought to teach us, first to be mindful of the benefits which he hath done to our fathers, although we have not seen them in our own time. For that is a thing whereon we must set our minds. Hath God given us wit and reason but only to conceive things present & which we see with our eyes? Nay, our understanding must proceed further, yea and all must be referred to the honour & glory of him which hath given us that understanding. And it standeth us so much the more in hand to mark well this doctrine because we see men fickleheaded & given to all vanity & fond speculations. True it is that we would be loath to be as brute beasts, and we would feign be as men of understanding: there is none of us all, but he laboureth for it. And yet for all that, what is our understanding, but an enquiring of the things that pass our capacity? Men never cease to be inquisitive of the things that are far above their understanding, yea even of things needless & unprofitable: insomuch as they will needs know what God did afore he made the world, & such other things. Again, as touching stories, if a man occupy himself in them, it is but to range abroad here and there, without consideration of God's doings: insomuch that God is quite forgotten, & things are not referred to their right and due use. We see then how men run roving, so as they can babble well enough of things past, that ye would take them to have good knowledge of them. But it is but in things unprofitable, & in the mean while God is let alone, & they have no regard at all of themselves. But contrariwise it is showed here, that when we talk of matters of old time, and inquire of things that have been done long ago, we must keep this order of proceeding, that we have an eye unto God, how he hath governed the world, and always showed himself righteous, faithful, upright, good, and pitiful. First therefore let us consider that. And afterward let us come unto ourselves: and sith we see that he hath separated us from the rest of the world, & taken us for his children without any worthiness of ours, preferring us before those which were no thing inferior to us: (for in deed we be no better than the rest of Adam's children:) seeing (say I) such goodness of God towards us, we ought to apply our endeavour to know the same well: and by enquiring of former years: we ought to behold Gods working, to the end he may be glorified at our hands, for that we have found by experience, that we be so many ways bound unto him; and that the infinite goodness which he hath showed towards us, may provoke and inflame us to yield our selves wholly to the serving of him. If we so do, we shall not be blamed for the unthankfulness, for which the people of Israel are blamed here by Moses. For consequently all those whom God hath called unto him, shall be comprised under the same condemnation, unless they can skill to benefit themselves the better by his gracious dealings.  
But now let us cast ourselves down before the majesty of our good GOD with acknowledgement of our faults, praying him to make us to feel them more and more, so as we may not only condemn ourselves with our mouths, but also utterly mislike of them, and turn again unto him with a true meaning mind, to obey him and to submit ourselves to his good will: & that therewithal he may so work in us by his holy spirit, that sith he hath vouchsafed to begin to make us new creatures, he do also reform us to the full, until we be thoroughly clothed with his righteousness, and that all our imperfections and vanities be mortified: That it may please him to grant this grace, not only to us but also to all people, etc.   

On Monday the j of june, 1556. The CLXXX. Sermon which is the third upon the two and thirtieth Chapter.  
8 When the highest divided to the Nations their inheritances: and when he separated the Sons of men: then did he set the bounds of Nations according to the number of the children of Israel.  
9 For the lords portion is his own people, and jacob is the meteline of his inheritance.  
10 He found him in a desert Land, and in a horrible wilderness where nothing was to be heard but roaring. He led him up and down, and gave him understanding, and kept him as the apple of his eye.  
11 As the Eagle stirreth up her nest, hovering over her young ones, and spreading out her wings, taketh them up, and carrieth them upon her wings:  
WE have seen already heretofore, how the intent of Moses in this text is, to show the children of Israel how greatly they be bound unto God, in that he loved them, and chose them out from among all the nations of the earth, and adopted them to be his children without any desert of theirs, or without having any respect of their worthiness, only of his own mere mercy. Now hereupon he saith, That when God distributed the world into parts, assigning all Nations their Countries: he held still this Land for the heritage of his people. True it is that notwithstanding this, he did as it were lend the land of Chanaan for a time to the old inhabiters thereof, that is, to the hittites, the Hevites, the Pheresites, the Chananites, and such like. His assigning of that Country to them was not for ever, for he reserved it till the time that he should fetch his own people out of Egypt. And we must mark, that at that time Abraham was not yet borne, neither was there then any people of Israel: How can it then be, that God should be provoked by any desert, seeing he took the thing which as then had not any being? Yea and let us mark always, that the people which was to issue out of the stock of Abraham, had been no better than other nations, if God had not wrought in them. Therefore it is to be concluded that God uttered an infinite goodness towards that people, and that his will was that they should be a looking-glass of his grace, to the whole world. And where as Moses saith, that God divided lands to Nations, according to the number of the children of Israel: he maketh here a comparison between the offspring of Abraham, and the seven nations that dwelled in the Country, which they entered into and possessed afterward. Surely they were a great multitude of people, and seven sundry nations were of them: and yet our Lord preferred one lineage before them al. True it is that he increased the same lineage beyond the opinion of men, according to this promise which he had made to his servant Abraham, Number the stars of the Sky and sand of the Sea if thou canst: 
Gen. 15.  for so shall thy seed be in multitude. But who would have thought that for one households sake, there needed so great a land as that seven nations should have been driven out of their Country, to give place to them that were descended of one barren man, as the prophet Esay telleth them, 
Esa. 51.  saying: Go seek your original, get ye to the stone that ye were hewn out of; for Abraham was alone, and Sara was a barren woman to her uttermost old age: and yet hath God made you to issue out of these two stones as it were by miracle, and not by the common order of nature: know ye therefore that he hath wrought so mightily toward you, that of duty you ought to be the more provoked to serve and honour him, that his glory may shine forth in you. Ye see then that the meaning of Moses in saying, according to the number of the children of Israel, is that forasmuch as God had foreseen that he would adopt the offspring of Abraham; he gave the Land of Chanaan, not to one people alone, but to seven Nations in number.  
And here we have to note in the first place, that inasmuch as the office of distributing the world into portions is attributed unto God: we sojourn as it were by his appointment, so long as we dwell here below. True it is that the children of Israel had a peculiar state: but here Moses speaketh of the whole world, accordingly also as the same is treated of in the hundredth psalm and in other places. 
Psal. 107●  And that ought make us to live in the fear of God, wheresoever we be. For why? We be found at his cost, & our dwelling upon earth is not by haphazard, but where it pleaseth him to maintain us. Ye see then how it is a profitable lesson to teach men to live as in the presence of God, because it is he that hath appointed them to dwell there. But by the way we be warned also, not to trouble the bounds of places or the common order, but to hold ourselves every man to his own, without encroaching upon other men. For why? God hath ordained bounds in the world from the beginning. This being so; let every man now abide in his own possession; and let not men trouble nor molest one another. Yet notwithstanding we see how malicious men are. For ambition and covetousness have caused all the bounds to be broken which GOD had set in the world. Nembrod began first with setting up the kingdom of Babylon: 
〈…〉 10.  and afterward other men became desirous to win one from another. Ye see then how men have perverted the order that God had set in the world like unsatiable gulfs. But howsoever men have dealt, yet hath God always so bridled them, that for all their greediness they could never set such confusion, but that some certain order hath remained still. Howsoever the case stand, let us mark well, that Gods creating of men was not to cast them here at aladuenture: but that his ordaining and settling of the earth was to the end we should dwell therein. And truly we know that the earth was covered with water, & naturally the sea ought to be above the earth, so as all of it should be overflown. It is of special virtue that we have any dry place whereon to set our foot. And who is the doer of that? As soon as God commanded the waters to withdraw, 
 by and by there was place for men to dwell on. Seeing then that we live here, and that the earth doth feed & sustain us, let us assure ourselves that therein God showeth his pity towards us. 
 And therefore let us serve him with the earnester mind, & every of us be contented with that which he hath, without intermeddling within other men's bounds. Let us not through covetousness rake to us the things that belong not to us: but let every man hold himself as it were locked up, because we offend God and not men when we seek to encroach upon that which he hath not given us.  
Now then, seeing that Moses telleth the people of Israel that they be bound unto God for his allotting of their inheritance unto them in the land of Chanaan, yea even before Abraham was borne: there is much more reason that we should magnify the inestimable goodness of our God, in consideration of the heavenly heritage which he hath promised and prepared for us. For his preparing of a place for us in heaven, was not at that time when he parted the world into portions: but even before the world was created, as saith S. Paul. 
〈…〉 4.  For before there was either heaven or earth, God having adopted us to be his children, prepared a dwelling place for us above. Sith it is so, we conclude that he had no respect of any worthiness in our persons, ne looked that we should merit or deserve aught at his hand: but only used his own free goodness. Ye see then how we must be carried up above the world as oft as we think upon our salvation.  
And the reason hereof is added forthwith by Moses, namely, Because they were the people of God, and his portion, and jacob is the meteline of his inheritance. Then if it be demanded, why God in making partition of the world, preferred the children of Israel before all the residue, & why that one house was so dear unto him, that he vouchsafed to appoint them a country certain: If it be demanded what moved God thereto: Moses answereth, it was because jacob was his portion and the meteline of his heritage. As if he should say, Ye poor souls, your God hath used such gracious goodness towards you, as ye cannot say there was any thing on your own behalf, or that ye had any virtue in you, or (at a word) that ye can dim God's glory any whit by your own deserts. There was no such thing; for all proceeded of his own free adoption. What was the cause that the lineage of Abraham became God's inheritance, & as it were his portion? For by the word Meteline here is betokened a part or portion. For in those days men measured Lands by Metelines, & that is the cause why the word Cord, or Meteline is so often spoken of in the holy scripture, when mention is made of distributing or dividing into portions. Now than if it be demanded why the people of Israel belonged more to God than all the rest of the world; or what affinity or acquaintance there was more between him and them: It cannot be said that they had purchased or procured more to themselves, or that they were nobler than all other men, as we have seen heretofore. What canst thou say (saith Moses in the seventh chapter? 
Deut. 7.7. ) Hath God chosen thee, because thou wast a nobler, a worthier, or a more renowned Nation than any other? No: but for the love which he bore to thee. Therefore like as in that place Moses used the word Love, to show that Gods own freegoodness moved him to take Abraham & his offspring: so in this place he saith, Know ye that your God hath chosen you, & that it is his will to take you for his heritage. And so ye see in effect, that to take away all pride and presumption from the children of Israel, & to show them that they could challenge nothing to themselves, Moses bringeth them back to the wellspring which the whole scripture showeth us, to wit, that all the benefits and gracious gifts which God bestoweth upon us, and which we receive at his hand, proceed of his own mere goodness, without being bound thereto, or without inclining thereto in respect of any desert of ours, but only because he loveth us, yea even without any cause why that we can allege: for we bring nothing at all unto him. That is the thing which we have to bear in mind.  
And if this doctrine was true as in respect of the Land of Chanaan: what shall it be in respect of our coming to the immortality of the heavenvly glory? The people of Israel could not obtain the land of Chanaan by their own deserving, but GOD was feign to love them even of his own mere mercy, wherethrough he did them all the good that they received at his hand. Yet notwithstanding, that land was nothing in comparison of the immortal life. Whereas it is said that we be reform after the image of God, to be partakers of his glory, and that we be his heirs, and companions to the Angels, yea and to our Lord jesus Christ: it is a far other thing than the land of Canaan and the sustenance that is given us for this transitory life. And therefore let us understand that men are worse than blind, yea and more than mad, when they think to attain to so great a good thing by their own deserts. Yet notwithstanding, we see how this devilish opinion hath reigned and had full scope in the world, and how the Papists are still at the same point at this day, that when the inheriting of paradise is talked of, [they say] that men must purchase it by their own merits. And in the mean while they consider not how the immortal life is named an inheritance, because it dependeth upon God's free adoption. And whereon is God's free adoption grounded, 
Eph. 1.14.  but upon his choosing of us before the world was made; I say upon his choosing of us, even of us which were forlorn as well as the rest of the whole world? For we know we be all cursed in Adam. Again, what is the cause that he chooseth us, who were like to those whom he rejecteth? What is the cause that he proceedeth yet still in drawing us unto him? Shall we find the cause thereof in ourselves? Alas no: but we must discharge ourselves of all overweening, and repair to the foresaid fountain of his freegoodness. And therefore let us bear well in mind, that here we be warned, that we must not seek the cause of our salvation in ourselves nor of any of all the benefits which God bestoweth upon us, no not even in respect of this present life: and therefore that we can much less seek the cause or ground of the promised immortality, in ourselves or in our own deserts, but that we must magnify his mere goodness in that behalf. And seeing that God hath chosen us to be his heritage, we must suffer him to possess us. But there is a greater reason in respect of us than of the Israelites; because he hath not only reserved us in creating the world, but also purchased us by our Lord jesus Christ. Doth not this price which God hath bestowed for our salvation to the intent we should be his heritage, deserve to have us wholly at his devotion, and that every man should so endeavour to dedicate himself to his service, as that he might have the dominion over us? So then, let us not play the traitors in bereaving God of the thing which he retained to himself when he voutsafed to have us to be of his Church. Also let this move us that he will not possess us, but upon condition that as we enjoy him, so he may enjoy us: and what an exchange is that? Consider what we be. We be dung, filth, and utter cursedness, and yet ye see how God accepteth us for his heritage, and for his part would that we should possess him. Sith it is so, what an unthankfulness is it, if we continue not in obeying him, that he may possess us?  
And let us mark further, that there is not any thing which ought to move us more to the serving of God, than to come to the knowledge of our free election, so as we know that his beginning to do us good is not now presently, but before we were borne, before the creating of the world, insomuch that he took us to him and adopted us aforehand even before that time. So much the more ought we to abhor these rascals which would have the doctrine of Election abolished: for by that mean they overthrow the whole groundwork of our salvation, as though they should stop the spring from whence the water floweth, so as we may no more drink thereof. For how shall we know that God hath called us to salvation, but for that he hath loved us without any desert of ours, and taken us aforehand to himself, even before the world was created? Also how shall we know ourselves to be beholden to him for all things, and that he is not bound unto us; unless we come to this point, that we were like to those which pearish, so as there was no difference at all between them and us, saving that he hath marked us out to be his, without finding any cause in us why, that we were dearer to him than other men, and that he made more account of our welfare, all which things are grounded upon his everlasting unchangeable purpose and will, the reason whereof is uncomprehensible to the world? They therefore which go about to abolish this doctrine, are deadly enemies to God his glory, and to our salvation, and would (as much as in them lieth) deface all religion. That (say I) is the thing which we have to remember upon this Text.  
Hereupon Moses showeth yet better, how God hath uttered his goodness towards the people of Israel. He found him (saith he) in a desert land, in a desolate place, in a dreadful wilderness, where was nothing but roaring of wild beasts. There he led him up & down, there he nurtured him, there he kept him as the apple of his eye. If the people of Israel had not served as slaves in Egypt, and traveled through the wilderness: God's goodness had not been so well known and so glorious as it is at this day. For why? Whereas God took Abraham out of his country, and brought him into a strange Land, and afterward gave him a son when he was upon the point of a hundred years old, & that of that one child there issued such an infinite multitude: it might well have been said that God had showed favour to that lineage: but yet so blind are men in considering God's goodness towards them, that it would never have been perceived how God uttered his bountifulness towards that stock, unless jacob had gone down into Egypt, and that the people of Israel had been kept in cruel bondage, 
Exod. 1.  as Moses reporteth in Exodus. But when they had been held in such slavery that the king of Egypt had commanded all their man-children to be slain: then were they come to the uttermost pinch. And then did God fetch them away, and make them to pass the red sea, having wrought a great number of miracles before. By means whereof they were after a sort wakened, that they might the better bethink them how dearly God loved them & how much he set by them, seeing he vouchsafed to yield so great & so stately records of the goodness and favour which he bore towards them. Moses therefore following the same reason, saith here, Look back to your first original from whence you be issued. Did God find you in a fat and fertile country, as though he should say, I will maintain you in the state wherein ye be: for it is not enough for men to have a convenient and easy dwelling place, unless I preserve them and hold than under my protection. You therefore shall be mine, and I will be your safeguard. Did God find his people in such state? No. And therefore Moses sayeth to the children of Israel, Consider from whence ye came, & from whence your God hath fetched you. Were ye not in a wilderness sayeth he? Yes; that then is the place from whence he hath fetched you: and so much the more ought you to consider the favour which he hath showed you, that ye may perceive how much you be bound unto him. Now then, ye were in a wilderness: and after what sort? There was not one grain of Corn to feed you withal, there was not one drop of water for you to drink, he was feign to make water to issue out of a dry rock miraculously for you, he made Manna to fall from heaven. Ye were in a place where ye could not build you one house, ye were there among the wild beasts, so as ye must needs have perished, and therefore a man needs not to use long discourses to show how God was bountiful unto you. For ye were as good as in a grave by the space of forty years, and yet God kept you alive after a strange fashion & unknown to men. Ye were destitute of food and drink, & God furnished your turn. Your shoes, your hose, & your garments did not rot all that while. Now then, seeing that God maintained you after that manner against the common order of nature; did he not show thereby what care he had of you, and what love he bore unto you? So then, look that ye never forget so great benefits, specially being so many and so huge in number as he hath done for you.  
Now we see the meaning of Moses in that he sayeth that God found his people in a wilderness, a dry and barren ground, a desolate place. And the selfsame thing meaneth ezechiel in his sixteenth chapter, where he upbraideth the people of Israel with the unthankfulness which they had showed. 
〈◊〉 16.3  What are ye, sayeth he? For I took you coming out of the land of Egypt, as a Child borne out of time. The Child that so cometh out of his mother's womb, is all to bewrayed▪ and he should perish in his own filth, if he were not rid of his spots and blemishes, and washed from the uncleanness which he bringeth with him. To be short, he rehearseth all the things that are wont to be done to a child that is newly borne. Again he useth another similitude which is, as if a man should find a wretched harlot that were stark rotten and ready to fall in pieces by reason of her infections: And I have washed you & made you clean, 
〈◊〉 15.8.  yea and I have taken you in marriage▪ and do ye not know that to be a benefit? Thus we see that ezechiel hath followed the same order which Moses did in abasing the Children of Israel, by bringing them back to their first state, to the intent they should learn that Gods advancing of them after that fashion beyond all expectation of man, was to the end his grace might be the better known in them.  
And now to apply this doctrine to our own instruction, let us consider what we be before God chooseth us. It is said that he found his people in a wilderness. True it is that he had adopted them before that time, insomuch that the promises were made unto them before they went down into Egypt. But it is enough that the people were there in so miserable state, to the end they should perceive that God had at that time given them as it were a second birth, and so doth the scripture customably term it. But not let us come to ourselves. In what case doth God find us? In what state doth he take us? We be the children of Adam, that is to say, cursed, and heirs of everlasting death. There is nothing in us but sin, there is nothing in us but corruption, God must needs reject us and hate us, he must needs become our deadly enemy, and utter his vengeance upon us. To be short, we be in the dungeons of hell, until God have reached us his hand, and had pity upon us. It is not for any man to exempt himself from this confusion: for from the greatest to the least of us, we be all plunged in it. Now let us boast of the things which we have of nature. For God findeth us void of all goodness, we have not one drop of virtue, wisdom, or righteousness: but contrariwise we be full of corruption, we be ready to burst for filth and uncleanness, we be bondslaves to Satan, under the tyranny and bondage of death, and at a word we be plunged in hell. At that point are we when God chooseth us, that is the point whereat he beginneth our salvation. Now sith it is so, let us learn first of all to rid ourselves of all pride. And although Satan beguile most men, making them to believe that they can deserve at God's hand: yet let us assure ourselves that we be beholden to God's free goodness for all things. Mark that for one point. To the intent that all mouths may be stopped before GOD (as saith Saint Paul) let us so humble ourselves, 
Rom. 3.19.  as that we make not any more allegations, as who would say, we have done this or that: but let us preach the mercy of our God, and let us declare that he is the beginning, the end and the increase of our welfare, so as we draw out of that fountain wherewith to satisfy us, without seeking of any piece of our salvation either in ourselves or in any creature. Otherwise we make ourselves to believe wonders, and they shall serve to feed us withal: but in deed it will be but deadly poison to make us to burst.  
And now let us mark well, that Moses having said that God found his people in a wilderness, addeth that he led them up and down there, that he nurtured them there, and that he kept them there as the apple of his eye. By this term of leading up & down, Moses doth the people to understand, that it was not for a day or twain, nor for some short time that God made them to taste his goodness, but that he had continued it by the space of forty years together. Likewise, his heaping up of these words together, A desert land, a desolate country, a place full of roringes, a barren ground, is not for nought, but serveth to touch the people the better to the quick, that they might call to mind what plight they had been in before their coming into the land of promise, where God's blessing was powered out upon them most abundantly. And therefore the word Led betokened as much at that time as if Moses should have said, Ye wretched people, had God uttered his love & goodness towards you but for one month, the same aught to have been remembered of you for ever, so as you should never have forgotten it. But now, it is not one month no nor one year, but whole forty years together, that God hath held on & continued his goodness towards you: of all which time your father's having not a crumb of bread to eat, were miraculously fed with Manna from heaven; nor having any wine or other liquor to drink, had water given them out of the rock. And as they shifted from place to place, GOD gave a continual course to the water, 
Num. 20.11. Psal. 105.41  wherewith to refresh themselves and their cattle. Seeing then that God hath so imprinted his grace that it may be well known of you in the great number of good turns which he hath done for you: you be the less to be held excused, if ye make not account of the glorifying of your God, who hath showed himself so liberal towards you.  
But we must always mark, that the speaking of these things by Moses to the Iewes is after such a sort, that his doctrine is behoveful to us at this day. And therefore we must understand, that God leadeth us up and down in this world, to the end we may have the more leisure to feel his favour, if we perceive it not sufficiently in one day. True it is that if we should have experience of God's goodness but once in all our life, the same aught to suffice us, at leastwise if we had not our eyes blindfolded, or that we were not shortwitted to forget God's doings out of hand. If he had once given us any record of his fatherly love, we ought to acknowledge the same and to mind well that lesson, and to exercise ourselves therein daily both even and morn. But what? Because all is marred by our vanity, and all the good that God doth for us is by and by forgotten: therefore doth he train us in this flightful life, and lead us up & down after such a fashion, that we be put in mind of our wretchedness many ways. The happening of so many necessities & Gods delivering of us from them, is to the intent that we should bear it the better in mind; how he not only succoreth us once or twice at our need, but also holdeth on with his favour throughout, yielding us record by infinite ways that he is our father & taketh us for his children. After this manner ought we to weigh this word Led, when God tosseth & turmoileth us to & fro in this world, making us to feel many things, so as we have not one continual state of quietness, but are fain to walk one while one way, and another while another, & anon to go clean back again, enduring now cold and now heat, & another time hunger, & being vexed sometimes with noise of wars, sometime with sicknesses, & sometime with other things. Now when we be so led up & down, let us assure ourselves that our lords meaning is to make us to come to the knowledge of his goodness.  
And hereunto Moses addeth farther, that the people were nurtured. Truly the chief learning and instruction which they received was by the law. Yet notwithstanding, all the warnings that God gave them in the wilderness, served to nurture them. Moses therefore speaketh not here alonely of the Law which was uttered to the people to give them knowledge of Gods will: but also generally of all the instructions & warnings which God gave them by the space of forty years, as when he punished the idolaters, 
Num. 32.28. Numb. 25.9. Num. 11.33. Num. 14.21.  when he punished the whoremongers, and such as were given to their lusts, and when he punished the rebels. For at those times it behoved them to receive new instruction. Yea and all of us must understand, that generally all the benefits, all the threats, & all the punishments which God at any time used towards the children of Israel, were as many instructions to them. But we must mark here that it is God's will that we should learn by them so long as we live in this world. For like as he executeth the office of a schoolmaster towards us, so will he have us to play the good scholars under him, & to profit in the doctrine which he delivereth us. And it is a very notable point, that God will not have us to live here like brute beasts without reason & understanding. Whereto then ought our life to serve here, & whereto ought it to be applied? Wherein ought men to busy themselves during the time that they be here beneath? To profit in God's school. That is the end whereunto we be sustained and maintained here. But we abuse the life wickedly which he giveth us, applying it clean contrary to his will, if we become not every day better than other. Therefore let us not lose our time, but let us employ it according to the meaning of our God. And when we rise a mornings let us think with ourselves, God hath preserved me hitherto to the intent I should profit in his school, and therefore I must not forget the benefits which God bestoweth upon me this day, but make them means whereby to confess my faith, that the praise of all goodness may be yielded to him, & I employ myself with so much the better courage to the serving and honouring of him, knowing that he furthereth my salvation continually more and more, seeing he draweth me to him by so many means: & therewithal I must also learn to stand in awe of him, that I may yield him his due reverence. Likewise when evening cometh, let us consider thus with ourselves, seeing that God hath voutsafed to employ me hitherto in his service, it is good reason that I should hold on still, and that I should not turn away from him. Therefore when we have reckoned all things well, we shall find that there hath not passed one day no nor one hour or minute wherein our God hath not given us some instruction. And if we far never the better by it, who is too blame for it? Then have we here a very profitable lesson, namely that as long as we live in this world, we be in God's school, & that he for his part ceaseth not to give us good instructions and furtherances to our salvation. Whether he bestow his benefits upon us, or chastise us for our sins, or show us examples of his goodness, or of his wrath and of his rigour in punishing such as have done amiss: all of them are ever instructions for us to far the better by.  
Now in the end Moses addeth, that God kept that people as the apple of his eye. Here is a similitude which ought well to ravish us to wonder at it. For Moses could not have used a fit speech to show us what care God hath of us & of our salvation. He saith here that if God were a mortal man, he could not more charily keep the apple of his eye, than he kept his people. We know it is the tenderest part of all a man's body. If a man be stricken on the head, or on the hands, or on the arms, it may be borne with: but if he be but touched on the apple of his eye, all his body starkles at it: we be as greatly grieved at it as if a man had stabbed us in with a dagger. It would not grieve us so much to have one of our arms cut off, as to have but a phillup with ones finger upon the eye. And it is expressly said, that God keepeth us not only as his arm or as his leg. True it is that God hath neither arms nor legs, we must not imagine any such thing in him: but he borroweth a figure from men, to make us understand the thing that else were too high for us to reach unto. For if he should speak according to his own majesty, we could not conceive him: but he stoopeth to us & useth a manner of speech that is agreeable to our rudeness & infirmity. His saying then is, that he will defend and preserve us, not as a mortal man doth his arms or his feet, but as he would do the apple of his eye. Whereby we learn that God uttered such a chariness in preserving the people of Israel, that if all the gentleness and lovingkindenes in the world were put together, it were nothing in comparison of the infinite gracious goodness which he showed in that behalf.  
And this is said for us also. God must be feign to keep us as the apple of his eye, 
 as he himself speaketh thereof by the Prophet Zacharie. For Moses maketh here a recital: but there is a promise which serveth for all ages. And likewise also it is said in the Psalm according to that which Moses had set down afore, 
〈◊〉. 7.7.  Lord keep us as the apple of ones eye. This prayer was penned by the holy Ghost for all the faithful: and it is needful for them, as I have said. For let us see what our state were without it. We be in danger of a thousand deaths, 
 not without cause is Satan named the prince of this world, and what power have we to withstand him? He hath fiery darts against us, there is not that stroke which he striketh but it were deadly, if we were not defended and preserved by the wonderful gracious goodness of our God. Seeing it is so, it standeth us in hand to be maintained by him, yea & to be so maintained, as he overcome all the dangers that may befall us in this world, & also all the assaults which we may have within ourselves. God I say must be feign to overcome them all, or else we shall live in continual doubt & anguish, & not know where to become every minute of an hour. We should be shaken with despair of our salvation, were it not that we were thus shielded by God, yea even in such sort, that if we were to endure all that ever could light upon us in this present world, yet we might conclude with ourselves, that God will get the upper hand howsoever the world go.  
And here is added another similitude, that is to wit, that God played the part of an Eagle or of a Hen in speaking after that manner. Now we know that in the holy scripture there is often mention made of Eagles. And why? Because they be much commoner in that country than they be hereawayes: and the Prophets after Moses time did apply themselves to the common manner of speech of that country. Therefore let us mark well that whereas here is speaking of an Eagle, it is as much as if God should say, Go to, I have been as a Hen is towards her Chickens. Here we see how God stoopeth to us. When the case concerneth God's majesty, we see how the very Angels do cover their eyes, & are not able to look upon it, accordingly as the Cherubins are described unto us by the Prophet, 
Esa. 6.2.  namely that they have wings to cover their faces withal, because they could not abide to behold the glory of God, without dazzling of their eyes. Now if the Angels of heaven cannot stand before the glory & majesty of God, but that they must be feign to cast down their eyelids: what shall we be able to do? And yet notwithstanding God likeneth himself here to a Hen. And why? to the end to upbraid us with our unthankfulness. For he should never need to use such similitudes, if we were not too too blockish, not considering his gracious goodness when he uttereth it unto us, insomuch that although we have the fruition of it, yet notwithstanding we perceive it not. Therefore to rid us of this brutish blockishness, God is feign to say, Ye wretched people, know ye not that I am towards you as a Hen that broodeth her Chickens under her wings? So then, let us mark first of all that here we be reproved of the overgreat blockishness which is in us, in that we consider not Gods benefits. That is the cause why God useth such comparisons: And yet is not that any derogation at all to his glory or highness. For his goodness & his power are things that agree well together; they be no such things as cannot abide to match one with another. God is mighty, God is dreadful in his majesty, all that is true: but yet is his goodness as infinite as his power. And what importeth his goodness? That he should be as a Hen. And therefore let us mark, that this dealing of God must not diminish his glory, so as we should not worship him with all humility & reverence: but rather touch us to the quick, that when God (having bestowed so many benefits upon us, & we think not upon them but do bury his goodness in forgetfulness) upbraideth us that he hath played the Clockhen towards us and we could not abide it: we may learn to apply all our wits to consider how good & gracious God is towards us, & that knowing him to be so, we may also assure ourselves that he ought to be worshipped in his glory & majesty, to the end we may be subject to him and come shroud ourselves under his wings, to be defended by him. But this shallbe laid forth more at large to morrow if God will.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to make us feel them better, yea in such sort, as we may return to him with true repentance, acknowledging the transgressions and iniquities which we have committed, not only to obtain forgiveness of them, but also to be maintained by him all the time of our life: and that in the mean while it would please him to keep us to himself and correct all things that are contrary to his righteousness, and do hinder us from giving ourselves wholly to him as we ought to do. That it may please him to grant this grace, not only to us but also to all people and nations of the earth, etc.   

On Tuesday the ij. of june, 1556. The CLXXXI. Sermon, which is the fourth upon the two and thirtieth Chapter.  
11 As the Eagle stirreth up, etc.  
12 So the Lord alone did lead him, and there was no strange god with him.  
13 He carried him up to the high places of the earth, and made him to eat of the fruits of the fields: and he made him to suck Honey out of the Rock, and Oil out of the hard stone.  
14 He fed him with butter of kine and milk of sheep, with fat of Lambs and of sheep fed in Bashan, and Heegoates, and with the fat of wheat: and made thee to drink the juice of the most excellent grape.  
15 But he which ought to have been upright, became fat and fell to kicking. Thou art become fat, lusty, and thick. And so he forsook God his maker, and regarded not the strong God of his welfare.  
YEsterday we saw the similitude which Moses brought in to express what goodness and gentleness God used towards the children of Israel: for he dealt with them as when a hen gathereth her chickens under her wings. We see then how God doth in such wise utter and make known his infinite power to his children in the preserving of them, that he stoopeth to them, beareth with them in respect of their frailty, and (at a word) maketh himself like a Clockhen. Now it remaineth on our side, that we knowing our own feebleness, should flee unto God, and hide ourselves under his wings, that we may there be defended and kept safe. And we must not be afraid to peace unto him, for his majesty ought not to be terrible to us any more sith we see he hath made himself familiar with us, & draweth us to him by gentleness. And surely it must needs be that we be destitute of wit and reason, if we go not to seek him: for how shall the little chicken do, if he be not under his dams wing? Much less can we continue without the protection of our God, than little chickens can do, if they run not under the wings of their dam which leadeth them. But in the mean while we far little the better by this lesson. For although we be warned sufficiently of our infirmities, yet do we not cease for all that to be blinded with presumption, insomuch as every of us thinketh to maintain himself well enough. And by that means we hold scorn of the help of our God. Or else we be so full of distrust, that although he call us to him with all the gentleness that can be devised: yet we cannot find in our hearts to come to him, but do always stand in doubt of him. And that is the cause why our Lord jesus Christ findeth fault with the city of jerusalem, 
Matt. 23.37  that when as he would have gathered her chickens together, she would not. He maketh even a complaint of it in way of lamentation, saying: O jerusalem jerusalem, how often would I have gathered thy children together, as the Hen stretcheth out her wings to gather her young chickens to her, & thou hast despised that great benefit, thou hast not voutsafed to shroud thyself under me. I have been desirous to make thee to feel my power to the maintaining of thee in thine estate. But what? Thou hast been feign to feel heretofore many chastisementes because of thine unthankfulness: but the time will come that thou shalt be utterly destroyed. Let us beware that God have not like cause to find fault with us nowadays, and to power out his vengeance upon us after he shall have borne with us a long time. For the foresaid threatening which our Lord jesus Christ made, befell not out of hand. God had many ways assayed to gather the city of jerusalem unto his obedience: and when he saw them so stubborn that they were past amendment, he punished them according to their desert. Therefore let us not tempt the patience of our God, but when we see him spread out his wings to gather us to him, let us run to him, & let necessity drive us thereto: For what shall we● do if our Lord keep us not? Again, Let not fearfulness or doubting keep us back from him. For what can he do more, than abase himself after the manner of a clockhen, to the intent that his majesty should not be terrible to us and scar us away?  
Let us mark further, that God playeth the part of a Clockhen in all points, to gather us under his wings. For on the one side he calleth us unto his tuition by the preaching of the Gospel, promising us that the power of his holy spirit shall not fail us, but that it shall defend us against all the assaults of Satan, according as it is said that all the fortresses of hell shall be able to do nothing to us, 
Matt. 16. ●●  if we be grounded upon the faith of the Gospel. Besides this, we know that God watcheth over his servants, and that he guideth them. Therefore let us stick to those promises, and suffer our Lord to use his kindness, as he setteth it forth by this similitude; and sith we see he is willing that we should come familiarly unto him; let us not play the wild beasts.  
Now, it is said immediately after▪ that God alone led his people, and that there was no strange god with him. This serveth to condemn the wickedness of the children of Israel, which could not rest wholly upon God; whereas he was so sufficient for them: for they had found by experience, that they needed not to seek any other. And not without cause is this set down. For although men do not utterly refuse God's help, yet can they not content themselves with it, but they fall to ranging and roving and make byleapes, bearing themselves in hand, that it willbe good for them to match some other help with God. Lo at what point we be. For we would be ashamed to say that God can do us no good, & that we can well forbear him. Therefore we can find in our hearts that he shall have the first place and chief pre-eminence: but we cannot find in our hearts to rest wholly upon him, but we fall to conceiving of fond imaginations, O, God is far from us, we deserve not that he should have care of our salvation, and therefore it were good for us to get us this or that. To be short, in all ages men have sought occasion to turn away from God, not by falling quite and clean away from him, (as I said) but by making a minglemangle, and by seeking still the things which have seemed best to their own liking, as though God were not enough of himself alone.  
In respect of such naughtiness it is said here, that there was no strange god with him when he led the people through the wilderness, and conveyed them into the Land of promise. The God which had adopted Abraham, the same which made both heaven and earth, the same which afterward did set forth his law, even the same was he alone, and he called not any others to his help. True it is that God continually used the service of his Angels for the welfare of his people, and for the maintenance of his Church: but yet doth it not follow that he borrowed aught of them. Whereas it is said that the Angels are appointed to have care of us, 
〈◊〉. 91.11. 〈◊〉. 1.14.  it is not to stop us from repairing right forth unto God, nor to darken his brightness thereby, that men should honour him the less: for the Angels are nothing as in respect of themselves: And therefore the holy scripture termeth them the virtues or powers of God, 
〈◊〉. 1.38.  for he useth them as his own hands. Not without cause therefore doth Moses say, that God was alone in the leading of his people, and had not any strange god with him. For we see how those wretched folk forbore not to forge idols to themselves. Insomuch that although God 400 years before had promised to redeem them, although he had performed that promise in very deed, although he had showed himself to them so many sundry ways, so that they had every day some new visible token and that the cloud by day and the fire by night were a warrant of God's presence: yet notwithstanding they forbore not to invent new superstitions. And why? Because that (as I said afore) such is our cursed inclination, that we cannot repose ourselves upon God alone, but we fall to ranging here & there, and our wits are roving abroad to invent idols to ourselves. For this cause doth Moses here reprove the lewdness of the children of Israel, which could not hold themselves contented with God, though he gave them sufficient cause.  
But now let us apply this lesson to ourselves also. For we see what the Prophet Esay saith where he speaketh of the redemption that was to be wrought in the person of our Lord jesus Christ. It is said in the 59 Chapter; that God sought and looked about him if he could find any help to redeem the world. 
Esa, 59.16.  Not that God was cumbered with the matter, or that he witted not what he had to do: but by that figure the Prophet expresseth the better, that it was only God that redeemed us, and that he was not helped by any other. Therefore when he had sought, he found that he should be feign to use his own only power. Then armed he himself with his justice, he fenced himself with his own power, and so finished and performed the thing which he had determined, that is to wit, the redemption of his people. Seeing then that God hath so purchased us to himself in the person of his son, as that he had not any companion in the doing thereof, but hath uttered forth the infinite treasures of his goodness, justice, and power: let us learn to hold ourselves wholly to him, and not to be so fickleheaded as to set up idols, and to run gadding here and there, and to let ourselves lose to no benefit. Let us rather consider how God himself alone hath redeemed us once for all, and that henceforth he will have the guiding of all his himself alone, and that he will have us to stick to him alone. True it is that our Lord jesus Christ also was a leader of the people of Israel in the wilderness, 
1. Cor. 10.9.  as showeth S. Paul in the tenth chapter of the first epistle to the Corinthians, where he saith that they tempted jesus Christ. And how was that? Even because he was always the mediator: howbeit, that was after a dark manner. But nowadays he showeth himself to us face to face: insomuch that if we look there, we have there the whole fullness of God's majesty. Seeing it is so, that God in these days discovereth himself more fully unto us, than he did to the jews in the time of the law: there willbe so much the less excuse for us, if we abide nor fast settled in him, so as he alone do suffice us, and we do take our whole contentation in him. Yet notwithstanding, we see how froward the world hath been. For what a number of idols have men forged even since Christ's coming into the world? And how have we behaved ourselves since the time of our ignorance? For look how many Patrons and Advocates the Papists have imagined, so many fellows have they added to our Lord jesus Christ, and so doing they set their minds upon the creatures, and let the living God go. Indeed they will protect that their intent is nothing so: but a man may see by their doings that God is not known there from his saints, as they themselves have said in their common proverb. After that manner have we erred: and we have alienated ourselves (to our power) so far from our God, that we have well deserved to be shaken off at his hand. But forasmuch as he hath showed us that it is only he to whom we must stick, and forasmuch as he offereth himself so familiarly unto us, to the intent we should submit ourselves to him: we ought now to be so much the more steadfast: and seeing we have such assurance, let us not be drawn too and fro by our unconstancy and lightness, but let us conclude that God cannot away to have any strange gods with him, and that it behoveth us to do him the honour of resting in such wise upon his power and goodness, as it may suffice us to call upon him, and to flee to him for all our refuge.  
And Moses addeth immediately, that God carried up his people, (or made them to ride up) upon the high places of the earth, and gave them the fruits thereof to feed them, namely the butter of Cows, the milk of sheep, the fat of Muttons, of Lambs, and of Goats, the fat of Corn and the blood of Grapes, (for so he termeth them:) and that he made them to eat Oil out of the hard stones and honey out of the Rocks. Hereby Moses meant to utter how liberal (yea even beyond all opinion of man) God showed himself towards his people. His speaking of the high places of the earth, is in respect of the situation of the land of Chanaan: for it is high in comparison of Egypt and of the countries thereabouts. To say (as some have imagined) that it is the midst and (as ye would say) the Navel of the earth, is to no purpose. Because mention is made of the mids of the earth among the Prophets, 
Psal. 74.12.  some have surmised that God meant to bond it out, as if he had been some Geometrician that should have butteled and bounded the whole world. But whereas it is said, in the mids of the earth, it is meant, in the mids of the land that is to say, of jewry. Yet notwithstanding, as I said afore, the Land of Chanaan is high, if a man have an eye to any of all the Countries round about it. Again, it hath many mountains and high Rocks in it, insomuch that at the first fight a man would take it to be barren. And therefore Moses declareth that the people should eat honey out of the Rocks, and Oil out of the hard stones: that is to say, that where men would think there were nothing but wilderness, there would God make Olifetrees to grow: and where men would think to be nothing but barrenness, there they should gather honey, and (to be short) that everywhere there should be nothing but sweetness and abundance.  
afterward he speaketh of fat Sheep, Goats and Lambs. Truth it is that in this place is used the word Basan, which had that name, of fatness: for the hill of Basan was a goodly country of pasture. And this is the cause, why he expressly speaketh thereof. And let us mark that Moses never came within the land of Chanaan, he had never so viewed it that he could describe it, as he doth here. Needs therefore must he speak, not as a man, but as one whose tongue is governed by the spirit of God. And here he treateth of the things which the people were to find after the decease; and yet he speaketh of them as if he had seen them, and as though the things had been done already. So then we have a plain proof that Moses wrote not any thing on his own head, but was an instrument of the holy Ghost. For he left this song to the children of Israel, and made it common among them before his death, as we have seen afore. Whereby it was apparent, that he was taught at God's hand all the things which were unknown unto him as in respect of the flesh: & surely not even the children of Israel themselves could understand the contents of that song, until they had had the experience of it. But the effect showed that his so speaking was not in vain. The thing then which Moses (or rather the holy Ghost by his mouth) intended; is to put the jews in mind, how liberal God had showed himself to them, namely by bringing them into the Land of promise, and by giving them fruitfulness, that it might suffice to maintain them. And no doubt but he meant here to magnify God's goodness, by declaring that he passed the common order of nature when he had such a care to sustain his people so wealthily in that land which a man would never have thought able to do it. So much the more therefore ought we to abhor these devilish heads, which have gone about to deface God's grace in this behalf, seeing that the holy scripture standeth thereupon, namely that men must not deem according to the common order of nature, concerning Gods maintaining of his people after that manner. 
He meaneth servettus.  As for example, that cursed heretic which was executed here among us; was not ashamed to write in one of his books that the land of Chanaan is indeed spoken of, howbeit over favourably, and that they which have so spoken thereof, have made us to believe many things unadvisedly. And what caused him so to do, but that he was a worldly man and a despiser of God, seeking by all means to scorn God, and to abolish his grace, and that men might no more know how to worship him? So than ye see how God's grace was had in contempt. But contrariwise, we must always be resolved, that God having once made his promise to his servant Abraham, did thereupon intend to utter his wonderful power, as one that had a care of his people. Yea and we must call to mind what was said yesterday, namely that GOD had made his partition to the former inhabiters of that country, (to wit of the land of promise) according to the number of the children of Israel, for he knew wellenough what a multitude of people he was to maintain there. That is a cause why Moses declareth here again, that the Rocks yielded honey, and the stones brought forth Olives: that there was pasture ground to yield fat mattons, lambs & goats, & to yield butter, & all manner of white meat, so as nothing might be wanting: also that the land yielded the fat of corn (for he useth that term,) as who should say there were lumps in the meal, and nothing but pure and fine flower of wheat, so as our Lord gave his people abundance of all things that he knew to be meet for them: and that he gave them the blood of the grape, that is to say, the grapes were so full, that a man might have pressed as it were blood out of them. To be short, he declareth that God failed not his people in any thing, but provided them store of all things necessary, yea and showed himself so liberal, that he gave them even more than needed. Now after as God dealeth largely unto us, so must we enlarge our hearts to serve him, that we may be fully fraught with love towards him. For all the benefits which we receive of him, must kindle our hearts to go unto him. We have in them a taste of his goodness to draw us unto him. Now than if we make not God's gracious gifts available to us, so as we love him for them, and be ravished with desire to come unto him: it is certain that we must yield a sorrowful account for it. For we vnhallow them, and abuse them too shamefully, and thereby God looseth the things which he had bestowed upon us as his children, because it is not his meaning that they should have been cast away as upon dogs.  
For this cause Moses aggravateth here the malice of the people, in that he saith, that after God had showed himself so liberal, forthwith they became fat, and being become thick, fat, and as is were so brawned that they were ready to burst with grease: they fell immediately to defy the God which had made them, and to mock as the strength of their welfare. Here we be taught to call ourselves daily to account for the benefits which God hath bestowed upon us. Wherefore let us beware that we devour not the benefits which we have of God, forgetting them and the giver of them; Nay, let us make them all as notes of remembrance to put us in mind how much we be bound and indebted unto him. True it is that we can never bring that to pass, according whereto it is said in the Psalm, 
〈…〉 6.  that if men employ themselves never so much to the considering of God's gracious gifts, they shall find themselves graveled, for they be more than the hairs of our heads. Yet notwithstanding, it behoveth us to do our endeavour to magnify our God, considering how greatly we be bound unto him, and how many ways he maketh us to feel his goodness. That is our true study; that is the thing wherein we must exercise ourselves all the time of our life. And the chief sacrifice that God requireth of us, is thanksgiving, which is when we honour him with the things that we have received of him, according to this saying of the hundred and sixteenth Psalm. 
〈…〉 11.  What shall I yield unto the Lord for all the good which he hath done unto me? I will take the cup of salvation, and call upon his name. So then let this text bea warning and encouragement to us, to consider better of our God's benefits that we may far the better by them. That is one point.  
And moreover, when we once know that God hath bound us unto him, and daily bindeth us in having a care to sustain these our mortal bodies which are but carrions & dung, the which nevertheless he feedeth with bread: let the consideration thereof make us to mount up higher, 
joh. 4.14. & 6.35.  and to bethink us how we be daily fed with the grace of his spirit, and refreshed with the living waters which we have of him; yea and that we be fed with our Lord jesus Christ himself who is the heavenly bread that feedeth our souls. Let us consider these things, and learn thereby to give ourselves wholly to our God who showeth himself so bountiful and liberal a father towards us. If we do not so, we have here a horrible condemnation. For (as I have said) to the intent to set out the mischief so much the more to the full in that men dischargo not their duty to Godward, being so prevented by his drawing of them unto him: Moses putteth here as it were into a pair of scales, on the one side God's benefits, and on the otherside the people's forgetfulness, negligence & unthankfulness. And this is the thing that in effect we have to remember out of this place.  
Now it behoveth us to mark well the thing that is rehearsed here by Moses, namely that the Rightful was grown fat. His attributing of that title to the people of Israel, is to signify whereto they were called of God: for this comprehendeth the principal end of our calling. God's adopting of us to be his children, is to the end we should live righteously. The jews are called a froward and crooked generation. 
Matt. 16.4.  Such than are the unbelievers until our Lord jesus Christ have brought them home to himself. On the contrary part, when God calleth us to be of his flock or household: then he reformeth us, and he will have us to hold the way of salvation as he showeth it unto us. And such aught the children of Israel to have been, seeing that God had chosen them. But what? It is said that after the rightful or righteous was waxen fat, he fell to kicking against his master. Now if this be said nowadays, it will be double to our shame: for if our Lords speaking of righteousness or uprightness be to show that those whom he had sanctified, defiled themselves, and that those whom he had brought into the right way, were gone astray: it is to condemn them the more grievously. Therefore it ought to make us the more ashamed, when God shall say, What are ye? For I have adopted you to be my children, and what a lookingglasse and pattern have you in me? Ye ought to resemble your father: ye know my goodness and my justice, and yet are you as crooked as serpents. Must we not needs be confounded with double shame, when God upbraideth us after that sort? So then, let us learn to what purpose God hath ordained us in vouchsafing us the grace to gather us unto him. Let us follow the uprightness which he commandeth us, & let us not serve aside from in. Moreover let us beware that fatness blind us not, and so mar us: lest when we have been full fed for a time, we grow froward through Gods using of his liberality towards us. And that is a very needful point. For when God showeth himself so liberal, and feedeth us with abundance of all things: his so doing is to make us to perceive his goodness the better. Therefore it ought to inflame us the more, seeing that our Lord handleth us gently as though we were his tender babes, as he himself termeth us. But we see on the contrary part, that if God deal bountifully with us, we play the stubborn and unruly horses. As a horse that is overpampered in the stable will not be ruled, but falls to kicking, and becomes so lusty as if he were wild: even so is it with us also: such is our nature. And are we to be excused, when we shall have abused Gods gifts after that fashion? If it be demanded what maketh men proud, what maketh men become wild beasts, so as they cannot away with any yoke, but are fierce and hard-hearted, and cannot afterward away with good instruction and warning, but are mad against God, puffed up with pride and presumption, stark blind, destitute of reason, and utterly void of modesty and humanity: what is the cause of all this, but the good things which God hath bestowed upon them? And how may that be? For it is a monstrous thing, and a thing utterly against nature. God cometh to us, he uttereth his treasures, he would have us to know him to be as gentle and gracious a father as can be, he maketh us as it were cockeneyes; he could do no more to show what affection he beareth us, except he should power out his bowels upon us; he interteineth us as if it were in a Paradise, accordingly as it is said of all those whom God hath taught, 
Psal. 36.1.  namely that he keepeth them as much at their ease, as if they had all the commodities that could be wished. Seeing then that God hath showed himself such a one; what a thing is it that men should take occasion thereby, to kick against him, and to be proud and full of presumption & overweening, so as they should despise all admonitions, yea and be as it were stark mad against all doctrine? And what a horrible sin is this? Yet do we make a trade and custom of it. Whereby we see how froward our nature is, and what a bottomless pit of all vices and infections is in it.  
And therefore let us bear this doctrine so much the better in mind, where it is said that the righteous fell to kicking when he once became fat. How that although we had erst some good plain meaning in us, & there appeared in us some willingness to serve God: yet assoon as we be waxen fat, by and by we become wild beasts, as appeareth even by experience. How many be there, which are treatable & live after some upright manner, so long as God holdeth them in mean state? True it is that we shall see a number of hypocrites also, who as long as they have not wherewith to set out themselves, will pretend to be as lowly as is possible, and yet all is but hypocrisy. Again there are others which will bear the countenance of good behaviour, and be well ruled, and live in the fear of God: but as soon as they be grown fat, by and by they play the wild beasts, they be stark mad, they show their teeth, they put out their horns, they fall to kicking, & they fling out against God. This is seen too much. And therefore it was not for the children of Israel only that Moses spoke so: but the holy Ghost hath showed us here as it were the lively picture or image of the naughtiness which is in us, and whereunto we be inclined and given: that is to wit, that when God hath once made us fat, by and by in steed of living righteously which is the very condition whereupon he hath chosen us to be his children, we fall to kicking against him.  
And to amplify the lewdness yet more, of such as do so abuse Gods gracious gifts; Moses saith further, Thou art become thick and fat, thou art as it were cumbered with thine own fat, thou art even overgrown with fat. And so he forgot (or forsook) the God that made him, and scorned the strong God of his welfare. Whereas Moses saith here that the people became lusty, fat & thick, as though they had been choked with their own grease: it is in two respects: the one to blame them the sorer, for that in steed of noting & marking well God's benefits, that thereby they might have been the more provoked to serve and honour him: they devoured them up without measure or temperance: and also that the quantity of God's benefits was so great, that it behighted them the greater condemnation. Let us mark well then, that if we forget God's benefits, they be registered up before him to put us to reproach. Therefore we shall gain nothing by the shortness of our remembrance, nor by our forgetting of the great number of God's benefits, no nor yet by our defacing of them as much as in us lieth: for God forgetteth not any thing, all things must needs come to account before him. Wherefore let us provide for it aforehand. And as (I have said) let every of us look nearly to himself, & the more commodities we have, let us consider that our Lord bindeth us the more to magnify him, & will have us to receive the cup of salvation at his hand, & to call upon his name, that our mouths may be open to sing songs of praise unto him. Mark that for one point. And therefore let us assure ourselves that this unthankfulness will make us the more unexcusable, seeing that God setteth here before us the benefits which he had bestowed upon his people, & useth such a number of words to show that nothing was forgotten which he had done for th● people when they had once estranged themselves from him, and that his intent in showing himself so liberal, was not that the people should make none account of it, but that they should have born all things well in mind. Let that therefore serve for one point.  
Again, when our God giveth us such abundance; let us beware that we use his benefits well. For surely to learn to be rich, and to have abundance, and also to be contented with poverty & want (as saith S. Paul) is a point very hard to be attained unto: 
Phillip 4.11.  and yet it ought to be common to all the children of God. S. Paul, in saying that he could skill to be poor, meaneth that he was patiented, so as he neither troubled nor tormented himself when God sent him scarcity and want of ease: for he knew that God would not fail him in the end. Ye see then that he knowledge of God's children, is on the one side to be poor. Again on the otherside he saith, that he can skill to abound: meaning, that when God gave him abundance and more than he needed: he overshot not himself by abusing it in superfluous expenses or in playing the lose colt as men term it, but that he used it moderately and measurably. Then if God give us more than we need, let us assure ourselves that in so doing he approacheth the nearer to us, at leastwise if we can skill to use well the benefits which he hath bestowed upon us, that is to say without vainglory, without pride, without disorder, so as we be not too much given to our delights, but use God's benefits with measure and staidness, and therewithal be ready to endure hunger and thirst when it pleaseth God, that if he give us abundance we be not so drunken with it but that we still acknowledge him to be our fosterfather. But we see on the contrary part how the world behaveth itself in this behalf. For what a sort of drunkards, what a sort of gluttons shall a man see, which are like swine in a sty without any understanding or reason? They can fill their paunches well enough, but they can no skill to lift up their heads to heaven to honour him that findeth and maintaineth them so wealthily: their groynes & mussels are ever grubbing downward to their feeding. Therefore let us not resemble them. If God give us wealth, let us not pamper or prank up ourselves, but rather let it be as a spur to quicken us up to come unto him; the nearer that he approacheth unto us, and the more that he maketh us to feel his goodness; the more wholly let us yield ourselves thereto. That is the thing which we be taught in this text.  
Now whereas Moses saith, He forsook the God which made him, and scorned the strong God of his welfare: thereby he showeth us after what manner we abuse Gods benefits, namely by shrinking away from him, whereas he would have us to be brought nearer to him. For (as I said afore) all the commodities which God giveth us in this world ought to be as ladders whereby to climb up to him. And if we be wedded to the earth, it is the way to make us turn the benefits of our God to the clean contrary. Therefore let us take good heed that we provoke him not to displeasure. And whereas Moses saith, that it was God that created his people: he meaneth it not alonely as in respect that he is the maker of the world, but as in respect that he had chosen that people, and had made as it were a new world of them. For Gods fetching of the children of Israel out of the land of Egypt, his feeding of them in the wilderness, and his putting of them in possession of the land which he had promised unto them, were as a new creating of them: He had not only made them men, but also new men. So then the making that Moses speaks of here, is not of the first making whereby the children of Israel were brought into the world: but of Gods reforming of them to be his children. And it is the very same thing that is meant in the fourscore and fifteenth Psalm. 
Psal. 95.7.  Now then (saith Moses) will ye spite him which hath twice made you after that fashion? What an unthankfulness were that? The like condemnation lieth upon us nowadays, if we walk not in the obedience of our God, seeing he hath not only placed us in the world, but also called us to the hope of the endless life, reforming us by his holy spirit, and calling us to the knowledge of the Gospel of our Lord jesus Christ. Sith it is so, let us beware we forget it not, or that we shrink not away from him in any wise. Yea and let us mark well the word that Moses useth in saying that they mocked or scorned the strong God of their welfare. The term that he useth cometh of a fool or thing of nothing▪ [as if a man would say, they befooled him, or they louted him.] Whereby he aggravateth the overgreat skornefulnesse of that people in not honouring God as they ought to have done. Then if we yield not God his due glory and praise, it is all one as if we made no account of him, or as if we bleared out our tongues at him in way of mockage▪ And that were too excessive unthankfulness or rather untolerable treachery. Therefore let us beware that we be not guilty of such a crime as is the despising of him which is the strong hold of our welfare, that is to say, him upon whom we stay, without whom we can by no means continue, which keepeth us under his protection, and to be short, of whom we hold our life and all that belongeth thereunto. Must we not needs be worse than brute beasts, when we forget him? Let us understand then that besides the other benefits which God bestoweth upon us, we be also settled upon his power, so as he hath the governing of us, and we be after such a sort in his tuition, that we find him always the fortress of our welfare, to the intent that we holding ourselves to him, may know also that he is ever ready and forward to increase his gracious gifts and to multiply them, until he have brought us to the full perfection of our salvation.  
Now let us fall down before the majesty of our good GOD with acknowledgement of our faults, praying him to make us feel them more and more, and therewithal that having showed himself so gracious towards us, he suffer us not to forget his benefits, nor to abuse the sustenance which he giveth us in this world; but that we may be drawn further by it, namely to seek the heavenly food of our souls lest they should starve, and that our whole stay and contentation may be in the doctrine which is daily delivered us by the Gospel, and in the grace of our Lord jesus Christ; so as all his spiritual gifts may be applied by us to the glorifying of our good god: that when his glory shineth forth in this world, we may perfectly be partakers thereof, after we be rid of this mortal flesh, and dispatched from the transitory state of this earthly life. That it may please him to grant this grace not only to us but also to all people and Nations of the earth etc.   

On Wednesday the iij. of june, 1556. The CLXXXII. Sermon which is the fifth upon the two and thirtieth Chapter.  
16 They have provoked him with their strange gods, & stirred him to displeasure with their abominations.  
17 They have offered sacrifice to Devils, and not unto God: to gods whom they have not known, to new gods lately come up, whom your fathers feared not.  
18 Thou hast forgotten the strong God that begat thee: and been unmindful of the God that shaped thee.  
19 The Lord saw it and was sore grieved at it by reason of the provocation of his sons and daughters.  
Here Moses declareth the unthankfulness of the people, in that they perverted the service of God, having the law whereby they were taught after what manner God would be honoured, and being instructed at his hand that they ought to give themselves wholly to him, and not go seek unto idols, nor borrow any thing of the heathen and Infidels. But notwithstanding all this, the people ceased not to take the bridle in their teeth, and to mingle a sort of superstitions with the service of God. Insomuch as it sufficed them not to have God to their father, but they would needs have a number of other patrons, as men term them. And this befell not only when Moses wrote this song: but also the holy ghost informed him of the things that were then to come upon that people, and this record was of necessity to be given thereof. And so this song served to show the transgressors of God's law, that they could not scape the hand of the heavenly judge, seeing their sins were known so long aforehand. For how is it possible that God should forget the faults that we have committed, or how is it possible for us to blindfold his eyes that he should not see them, seeing he foresaw our evil doings even long afore we were borne, and is the judge of them?  
But here Moses upbraideth the people, That they had provoked God by strange Gods, that they had stirred him up to jealousy, and that they set his wrath on fire with their abominations. First we must call to remembrance what hath been said as well in the fifth Chapter as in other places: namely that this word jealousy is attributed to God, 
Deut. 5.9.  because he will have us to worship none but himself alone: and also because he admitteth us with this condition, that we should walk before him in all manner of pureness. When a man misbehaveth himself, it is all one as if a woman forsaking her husband, should play the harlot and give over herself to all lewdness. That then is the cause why God termeth himself jealous. Not that he is subject to any passions; but to show that his honour is dear to him, and that he cannot away with any companion, but that if we will acquit ourselves of the faith that we have plighted unto him, we must yield ourselves wholly unto him, we must behave ourselves sound & uncorruptly without doubleness, we must not stand debating what God we should stick unto, but we must let him have the possession of us, & not make any minglemangle or corruption. And that is the cause why Moses expressly addeth the word strange, as though a woman forgetting herself to be under covert baron, or that she is bound unto her husband by reason of the faith which she hath plighted unto him: should go make herself common to such as had no interest in her. In the same taking are we, when we invent new gods to worship them at our own pleasure.  
Moses addeth their abominations: meaning that as soon as we step aside from the living God, and from the doctrine whereby he would have us to be ruled; all our life is detestable before him, what colour of good intent so ever we set upon it, as the unbelievers bear themselves ever in hand that they do well when they corrupt the true religion with their own fancies. They bear themselves in hand that all should be well: but God clean contrary wise avoweth that in those doings of theirs there is nothing but cursedness. And so let us mark well, that God alloweth not any Religion which is not ruled by his word, and that it shall be in vain for us to allege that we thought we did for the best, when we sought patrons and advocates and invented new gods of our own head. All these things may perchance go for good on men's behalf, who deceive themselves with their own dotages and dreams: but yet hath GOD given his definitive sentence upon them, which he will not repeal.  
And to aggravate the evil, Moses addeth that they were new gods, gods that were start up but a while ago, gods whom their fathers knew not: and so in effect, that they had done sacrifice; not unto God, but unto the devil. When he speaketh here of new gods, whom the fathers feared not, and which came up but other day: thereby God doth the children of Israel to understand, that they ought to have sticked unto him, because he is the maker of the world, and there was none but he only from all everlastingness, and that without him there is nothing firm and stable. Here therefore he reproveth the people's foolishness in forging new gods to themselves, even such gods as had never been known of afore. And here we must note, that Moses termeth all things by the name of Novelties, which are invented by men, though the error have continued never so long time. For it is a fondness to allege that men have done so heretofore a hundred years ago, and that things have been held and observed so beyond all remembrance of man. For God passeth not for that. And why? We must go to the everlastingness which hath been before the creation of the world. Men than can not prejudice God's truth by their long possessing of their abuses. For God will still use such style as we see here, namely, that it is all but new stuff. For in deed the idols of whom mention is made here, had been worshipped long time afore. As for example, the Egyptians boasted themselves to have been often thousand years continuance before the creating of the world: they bore themselves in hand that they had their kingdom long afore the Moon was created in the sky. But what could all this boot them as in respect of their superstitions? Let us mark well then, that the children of Israel, intermeddling themselves with the abuses and corruptions of such as boasted themselves to have lived after that fashion by the space of five hundred, a thousand, three thousand, yea and (as I said) ten thousand years before the creation of the world, are (notwithstanding all this) condemned of devising of new gods. Could not they have replied thus? This is not new: for let it be inquired, and it will be found that the Egyptians have ever lived so: and God's law may be called new in comparison, at leastwise to outward seeming. But (as I said afore) Moses had an eye to God's everlastingness. For if ye seek there for the things that men have devised; ye shall find them to be nothing. And why so? 
〈…〉  For (as it is said in the Psalm) a thousand years are but as one day in God's sight. In deed we make great account of a thousand years: but that is because we pass away in post through the world. For after a two or three turns, we be fain to return from whence we came. By reason of the shortness and brittleness of our life, we make a great matter of it if a thing have continued forty or threescore years, and much more if it continue a hundred years. And if it hold out to a thousand: then we think we should never make any more sticking at it, nor any more gainsay it: but in deed all this is but mockery, as I have declared before. And truly GOD created the world to the end that his majesty should be seen both above and beneath, as in a looking glass, and he hath taught men that it is he, to whom they ought to come. Adam knew that. Nevertheless, most men have fallen away to superstition, insomuch that we see that the service of GOD was imbased even in the life of Adam, and that it was fain to be reform again as it were by miracle. When the flood came, 
Gen. 7.17.  God cleansed the earth new again. And whereas he reserved but one only household wherein there were but eight persons: it was a mean to bring home the world again unto him: that whereas they had all been backeslyders afore, and had turned away from him, they ought as then to have come to reason, and to have reform themselves by the things which they had seen with their eyes. But behold, there followed a new falling away even in the life of Noy. His own children forsook the service of GOD, and forged idols to themselves. Now this aught of reason to be taken for new. But the mischief continueth still, and we see that idolatry reigned even in the time of Abraham. Four hundred years more had passed at such time as the law was given, yea, there were passed about a five hundred years since the time that Abraham had been an idolater at home with his father. 
josua. 24.2.  Superstition therefore had been ancient, and was become as it were rotten. Men had weltered in it so long time, that they might well say, We in these days are not the first beginners thereof▪ No: but though an error be once waxed old, yet must not men make a custom of it, neither must they of a wicked custom make a continual law or rule. Lo how men beguile themselves by sticking too stiffly to things that are grown into evil custom. For why? They bear themselves in hand, that if a thing have been used of long time, than it is lawful for men to do it. But an evil custom is nothing else than an error forgrown. And it is so much the worse and the more to be misliked, because God hath been the grievouslyer offended by it. Wherefore let us beware that we draw not things to a consequence, because they have been abused of long time: but let us still return back to the original.  
And this is a very necessary point for us in these days. For the Papists affirm that the things which we do, are new, and that they were invented but a while ago. Yea, but if we ask them a proof of their antiquity, what say they? That such things have been done now these five hundred years. Truly they lie most commonly with full mouth. For the thing which they hold as chief and most resolute, is not of so long continuance. If ye seek for their confession, or shrift, about a four hundred years ago, there was no law at all thereof. If ye look for their transubstantiation, it is in like case. They make men believe that the bread is no more a material thing, but that it is God whom we ought to worship. And that is spycke and spawn new, I mean even in accounting after the manner of men. In like case is it with all the residue. If we look upon all the fashions which they hold at this day, surely they be but a renewing of the things that were in old time, and yet there is little or no resemblance in them. But let us put the case it were to be granted them, that the form of religion which they hold hath been observed by the space of a thousand years or more. What will a thousand years help when we come before GOD? They will not be reckoned for a day, 
Psal. 90.4. & 2. Pet. 3.8.  no nor for a minute, as I said afore. And where is then our true antiquity? In jesus Christ who is the beginning of all things, and to whom all things are to be brought back again: In the living God, by whom our Lord jesus Christ is sent unto us, to make his will known unto us. There must we be grounded, if we will have the ancient faith. For in holding ourselves to men, we shall have nothing but novelty. Score we up never so many years, they will stand us in no steed, for all passeth and glideth away. But we must have him, which hath neither beginning nor ending, and his unchangeable truth must be our rule. When we rest upon that, then have we the ancient faith. And therefore we at this day may well protect against the Papists, Turks, and jews themselves, that they be backeslyders, and have withdrawn themselves from the true and pure religion, and that we continue in the doctrine which hath been followed in all ages, worshipping the God which created us, which gave forth his law by the hand of Moses, and which hath uttered himself most perfectly by the Gospel. Bring we here any new thing? Say we that men must have new rules and new fashions invented by men at the Papists do? For all their Religion is grounded upon these points, namely, that they must keep the traditions of their elders, that they must observe the laws of their mother holy Church, that the same must be taken in equal authority with the holy Scripture, and that the holy Ghost was not given fully enough to the Apostles, but that the perfection of things was revealed afterwards to a sort of hypocrites and I wot not to whom else. Those are things whereon the Papists rest. The Turks are altogether Renegates. The jews have perverted the law, and have no more of it but the dead letter, because they have refused jesus Christ who is the soul thereof as Saint Paul termeth him. 
2. Cor. 3.6.7 8.  So then, we may well protest, that our faith is ancient, for as much as it is grounded upon God's truth, who never changeth ne varieth, and that men have not taught us any thing on their own head, but that we have the same God which hath uttered himself in all ages, and that we follow the doctrine whereunto he would have men to hold themselves, which likewise is everlasting. Thus much concerning the first point.  
And as touching the mention that is made of the fathers, let us mark that in this behalf we must in any wise use discretion, that we take not those indifferently for our fathers, which could not beget us by the word of God. For the Egyptians and all the Infidels of the world could welynough say, Our fathers lived so, so have they taught us, we hold our religion of them: and such sayings might well be set as a shield to defend them. But because God disclaimed their fathers, therefore could that excuse stand them in no steed. For God presupposeth here that he had called to him both Abraham and the patriarchs, and also that they had held the true religion, which thing did put a difference between them and the rest of the whole world.  
Again, whereas he sayeth, that they had worshipped gods whom their fathers feared not: it is all one as if he should upbraid them, saying; What? I adopted and choose your fathers to be my children, and they worshipped me as their God, and will you now forsake me? To be short, we must hold this for a general rule, our fathers are those whom God hath reputed, and advowed to be his children. Therefore whosoever seeketh any other fathers than the children of God, shall find nothing but bastardy. And at that point are the Papists. For in speaking of the fathers, they consider not that the Apostles and such other as have been begotten by the pure doctrine of the Gospel, are our true fathers: but they call hypocrites, and dreamers, yea and scorners of GOD which have turned all things upside down, their fathers. They allege the great Asses which never tasted any whit of the holy Scripture; so that if a man mark what manner of fathers they avouch, surely it is so fond a thing, that they be worthy to be laughed to scorn for it even of little babes. True it is that for honour's sake they will say that Saint Austin, S. Ambrose, and Saint bernard are their fathers: but if any good thing be alleged that is found in them, they abhor that: in so much that if they had them alive at this day, they would burn them as well as they do the Martyrs, whom we see them handle most cruelly. Therefore (as I said afore) it behoveth us to walk discreetly in that behalf, and to consider who be our true fathers that we may follow them: namely those whom God avoweth for his children, and have begotten us by his word, which have held us to it, and which have taught us it. But as soon as this incorruptible seed of salvation is marred; 
1. Pet. 1.23,  by and by there is no more fatherhood. And herein we must practise Saint Paul's saying, which is, 
Eph. 3.15.  that all kindred proceedeth of God. Let us then refer all kindred unto God, and so shall we not be ashamed. But if every man will needs follow his own fathers without difference; he shall find that when the blind followeth the blind, both of them fall into the pit and break their necks together. At that point are all they which stand stiffly in their own opinion against God, & lean to the things which have been devised by men. Therefore let us be well advised, and seeing GOD hath granted us the grace to have his gospel planted once among us, let us continue in all pureness, holding ourselves wholly unto him, that there may be a conformity and agreement between us and those that have showed us the right way. Thus ye see in effect what we have to remember upon this text, where Moses blameth the jews for starting back, & for devising of new gods which had not been feared among their fathers.  
Yea and we must bethink us of that which is said in the second Chapter of jeremy. Go your ways (saith he) into all the countries afar off, 
〈…〉 10.  get ye over the sea, seek throughout all the isles, and see if there be any people that forsaketh their gods: yet are they no gods, they be but idols and dead things: but you have forsaken me, even me who am the fountain of living water. God showeth there that idolaters are wilful in their leasings: insomuch that although the devil have so bewitched them that they be void of discretion and reason, & cannot judge of any thing: yet notwithstanding they be wedded still to their follies. And because they think they do well, they hold them to it, and they can by no means be turned from it. Ye shall see them as greatly bend to their wills, as may be, and yet they have no foundation nor proof thereof. Now then, that we which have known God's truth; which are sure that it is he which created and shaped us, and which hath uttered himself to us by his law, by his Prophets, and by his Gospel; that we which have such warrant and certainty, that we which have the fathers & the great cloud of witnesses to guide us (as the Apostle termeth them in the Epistle to the Hebrews: 
〈◊〉 12.1, ) that we which after the Apostles have also had the Martyrs & those which have received the Gospel with pure obedience, & followed the simplicity thereof: that we (I say) should yet notwithstanding love better the corruption, dung, & filthiness brought in by men, & that we should find in our hearts to have God's word falsified among us: what a thing were that? Must it not needs be that we be as it were mad, when we be o unsteadfast & light minded, as to start away from that which is certain and infallible? After that manner than must we put this text in ure, to the intent we be not accused before God, as sekers of new gods which were not known to our fathers, & which came up but a while ago.  
The word that Moses useth here betokeneth properly to stand in awe, to fear, or to tremble before God. Whereby he showeth that God's majesty ought to be so dreaded of us, that we should stoop unto it, & be cast down & humbled at it. Not that God would have us to be afraid of it, for we can never serve him with our good will, & with a pure & free heart, if we conceive such a fear of him as shall make us to flee from him. But there are two things in the service of God, as is showed us in the Psalm which shallbe sung anon, 
Psal. 5.8.  namely that in coming unto God, we must be touched with a certain fear, to yield him his due reverence. That is one point. And therewithal we must also consider his goodness, that we may take courage to come unto him, & be bold to call upon him, not doubting but that he heareth us, & that we shallbe well accepted at his hand. Mark well therefore what this word Fear, importeth, that we may learn to hold ourselves under the obedience of our God with such awe as none of us may take leave to run astray, as we see men do, whose boldness is such that they fling abroad every where, because they make but a sport & a dalliance of God. Therefore let us beware that we be not so rude as to dally with so great a Lord; but rather let us be seasoned with such a fear aforehand, as may always hold us in awe: and yet notwithstanding not cause us to cease from worshipping of our God, in such sort as he may be amiable to us, and we may press boldly to him knowing well that he will receive us with pity, as a father doth his children, 
Psal. 103.13  seeing he calleth us to him before we come.  
Now in the end Moses sayeth, that they offered sacrifice to devils & not unto God. This saying may seem rough and hard at the first sight. For if a man had asked the heathen concerning their intent, they would have said by & by, We know there is one chief God: but we have many gods because the majesty of God is spread out every where. And therefore forasmuch as we cannot attain to so high a thing, it behoveth us to have means. That is the cause why they forged such a multitude of gods. As for the devils, they abhorred them. The Heathen could as will skill as the Papists to say, We intend not to have aught to do with the devils, saving the sorcerers, (for there have ever been some such) but I speak as touching their common religion: and it is certain that all of them would have protested, Our will is to serve God. But what is answered them here by the mouth of Moses, who is appointed judge with full authority, and is as the instrument of the holy Ghost? Ye serve the devil. We see then that all their excuses shall stand them in no steed, and that this must hold to the condemnation of the whole world, namely, that as soon as men serve never so little from the pure truth, it is a serving of the devil, and the devil hath a part in all their doings: for God refuseth every whit of it. And it is a text well worthy to be noted, to the intent that the ignorant wretches may be wakened, and understand that in grounding themselves upon their own good intentes, they do nothing else but increase God's vengeance upon their heads, without amending their case thereby. Wherefore let us on our side utterly abhor all that ever is contrary to the service of God, & make much of the favour that hath been showed us in his delivering of us from such a bottomless pit. We have thought ourselves to have done marvelously well in serving of idols; we have esteemed it an Angel's life to troth up and down from altar to altar, and from chapel to chapel, to babble before puppets, to hear Masses, and to set our minds upon such other gewgaws. But in the mean while, behold, God telleth us that we served the devil. It is a horrible thing for us to hear him say so. Therefore let us look that we condemn our idolatries, and be sorry that we have so provoked God's wrath against us. And therewithal let us consider the inestimable good which he hath done us, in reaching us his hand to lift us out of the gulf wherein we were plunged. That is the thing which we have to remember upon this Text. And therefore let us be thoroughly settled in the pure doctrine, and in the simplicity of the holy Scripture. For why? As long as we hold that rule, we be sure that GOD will allow of the service which we do unto him. But if we mingle any thing with it of our own fancies, or if we borrow any thing of men; all is marred and corrupted, and the devil is forthwith put in possession of all that ever we do, and God renounceth us, according to this saying of his by the Prophet Ezechiel. Hence (sayeth he) I give over my part, 
Ezec. 20.39  I will have neither little nor much to do in this case, I require no more of you: ye think to serve me and your idols together, but I renounce you and give you over quite and clean to the devil: for I intend not that you shall so mingle me with your dung and filthiness. Thus you see in effect what Moses meant to declare here.  
Now he addeth, that the people forgot the God which had begotten them, and the mighty one which had created and shaped them. He useth still the same word which I have translated before, and which signifieth properly a Rock. And God is so termed, because we be preserved, and maintained by his power, as if a house were grounded and builded upon a rock. Whereas he sayeth that the people had forgotten the God which had begotten them, it is to bereave them of all excuse of ignorance. For the Heathen might well have said that they had never tasted a whit of the true religion, and that their weltering after that manner in their own dotages, was for want of teaching, and that it is no wonder though a blind man stumble or go astray in the dark. The Heathen might have alleged after that sort for themselves. But as for those to whom the law had been given, there was no such starting hole for them. For God had drawn their father Abraham from the idolatry wherein he lived, 
Ios●. 24.2. Exod. 3.15. & 34.1.  as is declared in the last Chapter of josua. Hereupon, about a four hundred years after, he put them the better in mind again that he was the living God. And afterward he did set down his will even in writing. It was his mind that it should be a precedent of authority whereby to knit a mutual agreement between him and them, as if he should say, I willbe your father, and be you my children. Seeing then that the people of Israel were taught after that fashion, and God uttered himself so familiarly unto them; what can they say, or what excuse can they allege, for their turning away to the superstitions of the Heathen, and for their perverting of the truth, which was so thoroughly known unto them, and yet they turned it into lies, insomuch as they fell to the quenching of the light of salvation, and would needs go wilfully and wittingly astray, seeking their own destruction even after that God had reached them his hand, and showed them the way of salvation? According whereunto we have seen the protestation that Moses made in the thirtieth Chapter, saying: This is he way, 
Deut. 30.15  walk therein. Is it not too shameful a rebelliousness, when folk will so despise God and not stick unto him? So then, it is not causeless that they be accused in this text to have forgotten the GOD which shaped them. And therefore let us mark well, that when we have once known God, the same aught to suffice to hold us in continual obedience towards him, if we were not too too unthankful. Nothing ought to hold us so sure as the knowing of GOD. For then may we say, This is our GOD, we have no doubt nor misweening of him, as they have which deceive themselves by following their own imaginations, but we have the certain truth which cannot beguile us. Had we therefore well profited in the knowledge of GOD, surely it would suffice to hold us in awe. And although we were never so sore turmoiled on all sides, so as the devil did cast never so many stumbling blocks in our ways, and we had never so many occasions given to turn us aside, and we see never so great diversity of opinions and whatsoever else is possible: surely if we have profited in God's school, and know him as we ought to do, we shall never be turned away from him. And that is Saint Paul's meaning where he sayeth, 
Eph. 4.14.  that such as are well grounded in the Gospel, shall no more be like little babes that willbe alured at the showing of an apple, and turn their heads this way and that way after it, and that if a man put a toy in their head, by and by they be carried away with it, and forget the thing which they were in love withal a little afore. S. Paul saith that if we be well settled in the Gospel, we shall not be any more so led by the bills, neither shall the devil be able to work us such illusions, but that we shall abide unvanquishable, and he shall gain nothing at our hands. For our faith shall be steadfast.  
Also on the contrary part, if we do estrange ourselves from GOD, after we have once known him, it betokeneth a desperate malice in us, it is not for us to cloak the matter as then, for all that we can allege willbe to no purpose. Then is it a thrusting of GOD under our foot, if after his showing of himself unto us, we corrupt the pureness of his word in changing the Religion which he hath given unto us, and in leaving the rule which it behoved us to follow. Now we see the meaning of Moses. And therefore seeing that God hath been so gracious to us as to reveal his will unto us, and showeth us that he is the living God: let us take heed that we waver not any more, ne be any more as reeds that yield to every wind, 
〈◊〉. 4.14.  but that we continue steadfast in the faith we have received by his word, lest it be cast in our teeth that we have forgotten him with all the benefits which we have received at his hand.  
And here Moses setteth not down singly the word God, but sayeth, The God which begat thee, the mighty one which shaped thee. Here Moses telleth the people of Israel, that they had good cause to hold him for their God, if they had not quite and clean forgotten the gracious goodness which they had erst found in him by experience. And that is a thing well worthy to be weighed. For it is Gods will not only to be known in his being or in his name, but also to show himself to us by his deeds, so as we have true records of his power, goodness, mercy, and justice. Seeing then that God hath so showed himself to us, what is our unthankfulness if we know him not? Is it not too shameful? Therefore we must always consider, that God hath caused it to be declared unto us, not only that it is he whom we ought to fear, and to whom we ought to be subject without any further proof, but also that therewithal it is he that hath begotten us. And this is to be marked yet better of us, than it was of the men of old time under the law. For we have our Lord jesus Christ the only son, into whose body we be graffed that we may become the sons of God. Therefore the body of the tree and root of our adoption, is that we be made the brethren of our Lord jesus Christ. For being begotten of God, we be nourished and sustained by the doctrine of his Gospel. Now if we consider what we were before, namely, the children of Adam and heirs of everlasting cursedness: and also if we have an eye to those whom God suffereth to run into destruction, it will yield the greater glory to the favour which he showeth us. Seeing then that God doth now draw us to him to be his own, and to be of his household, shall we fling away from him? Shall we rather follow idols which we are not acquainted with? We see then as now, that whereas Moses doth so grievously blame the children of Israel, he doth it not without cause, considering the experience which they had had of God's goodness, power and justice, and yet that they had made no reckoning of it.  
In respect whereof he sayeth that God saw it and was angry at it, even because of the misbehaviour of his sons and daughters. This sentence is a confirmation of my former saying. For whereas the jews are termed the children of God, it is not in way of honour, but rather to show that they were guilty of such unfaithfulness as to forsake their God, and to rebel against him, and to work him such spite, as that they had lever choose the devil than him. Thus ye see how we ought to join these two things together, namely, that God is the mighty one which begat us, and of whom we hold all things: and therewithal that he hath received us and adopted us to be his children. But we shall pay full dear for it, if we continue not in his obedience. The thing then whereunto we must come back, is that if God cannot bear with the wickedness of the world, ne doth forgive the unbelievers which have sinned without the knowledge of his will: needs must we be double punished, and needs must more horrible vengeance light upon our heads, who have been faithfully instructed to draw nigh unto him, and taught that he hath nourished us in his lap as his own children, and yet notwithstanding we have forsaken him. 
Rom. 2.12.  And that is Saint Paul's meaning where he sayeth, that they which have sinned without the law, shall perish nevertheless for all that: and that they which have offended after warning given by knowledge of the law, shall have the sorer damnation, accordingly also as our Lord jesus sayeth, 
Luk. 12.48.  that the servant which hath done amiss though it were through unskilfulness, shall not fail to be punished for it: because he ought to have inquired his masters will. If a servant say; I witted it not: And knowest thou not that I am thy master? Oughtest thou not to inquire my will? But much more ought God to have such pre-eminence over his creatures. And if they that have offended so through ignorance are not excused, what shall become of us which know the will of our GOD? If we fall to striving against him, to spite him as it were of set purpose and of prepensed malice and frowardness; if we fall to dashing at him with out horns, so as we set ourselves against his righteousness and transgress his whole doctrine: must not so great and so devilish headdinesse be punished much more grievously? In that respect is it said here that God was provoked to anger with the transgression of his sons and daughters: as who should say; True it is that God is greatly offended throughout the whole world: but he had reserved a people to himself, whom he had gathered together for his own inheritance, and even they are grown out of kind: and is not that a thing to move God's vengeance the more?  
Now let us apply this doctrine to our own use. And sith we see how the wretched world is blinded now adays, let us consider thus with ourselves: Well, the Papists shall not fail to be condemned. And if we condemn them, can they scape the hand of GOD? That is unpossible. But let us first of all play the judges towards ourselves, and consider that GOD having called us to be his children, will be known to be our father, and willbe served & worshipped at our hands. And therefore whensoever we happen to overshoot ourselves, and to give over the doctrine wherein we have been once trained. God's wrath must needs be kindled against us, & without comparison much more grievously than against the silly ignorant and unbelieving sort. Seeing then that we be God's children, & he hath set his marks upon us, & never ceaseth to allure us by gentleness: let us not turn away from him, but let his so doing provoke us to honour him, and to serve him in such wise, as he may take pleasure in us, and delight to do us good, and continue the increase of his grace and benefits more & more towards us.  
But now let us fall down before the majesty of our good God with acknowledgement of our sins, praying him not to lay them to our charge, but to draw us to him continually as long as we be in this world, correcting our vices and infirmities, and ridding us from all the corruptness of our flesh, and still bearing with us till he have fully reform us according to his righteousness, and taken us quite & clean out of this corruptible life. And so let us all say, Almighty God heavenly father, etc.   

On Thursday the iiij. of june, 1556. The CLXXXIII. Sermon which is the sixth upon the two & thirtieth Chaper.  
20 So he said, I will hide my face from them, and see what shall befall them. For they be a fickle generation, children in whom there is no steadfastness.  
21 They have moved me to jealousy by the thing that is not god, and they have provoked me to displeasure with their vanities. And I [likewise] will move them to jealousy by them which are no people, and by a foolish nation will I provoke them to indignation.  
22 For the fire is kindled in my wrath, and shall burn to the very bottom of the pit, and devour the land with the fruit thereof, and burn up the foundations of the mountains.  
WE saw yesterday how God is more grievously displeased, when such as aught to honour and serve him, do forsake him, than when it is done by silly ignorant unbelievers. And not without cause. For God adopteth us with this condition; that his glory should shine forth in us: and therefore must it not needs be a doubling of the offence, when we be a reproach to him? If a father be despised in his own house, even by those whom he hath begotten, will it not grieve him much worse, than if some one of his neighbours should misuse him? Seeing then that God hath vouchsafed to choose us to be his children, and hath done us the honour whereof we were not worthy: let us beware that our conversation be such, as our faults and misdeeds may not provoke him, nor the thing befall us which Moses addeth here, namely, that he will hide away his face. Now by this saying the Scripture meaneth that when GOD hath used patience in bearing long with men, winking at their vices, and ceasing not to do them good, and yet seethe that they be altogether set upon stubborness and unreformable: he giveth them over for such as they be. Now all our welfare and happiness lieth in Gods defending of us, and in his caring for us. For if he forget us and vouchsafe not to secure us, and to be our defence, in what taking are we? It were better for us to be destroyed out of hand, than to linger being out of the protection of our God. Therefore here is a horrible threat, and such a one as aught to make us to quake, when as it is said that when GOD hath tarried a long time, he will withdraw himself for our utter alienating of him away from us.  
We have seen here afore, how GOD used long sufferance and gave not over his people at the first dash: but yet that at length he was fain to show that he will not that his goodness should be abused after that fashion, nor that men should harden their hearts by flattering themselves, when he punisheth them not out of hand. Therefore let us look to ourselves. For if we have offended God, although he lift not up his hand to punish us for it at the first instant, yet must not that make us to fall asleep. Let us (I say) prevent the vengeance of our God: for if he be patiented and bear with us, it is to win us by his gracious goodness and gentleness, 
〈…〉 .4.  as S. Paul declareth in the second to the Romans. The more than that God spareth us, the more let us take warning to turn again unto him, and let it make us ashamed that we having so good a father, have been so stubborn against him. And if we will needs still welter in our own filthiness, and heap naughtiness upon naughtiness, so as there is no end nor measure of our transgressions: then must GOD be feign to execute the thing which he speaketh here by Moses, namely; Hyde a way his face; that is to say, that after he hath had a care of our welfare, and continued in doing us good; he will at length give us over, and show that he is no longer bound unto us, and that although he spared us for a time, it is not his intent to bolster us continually in our evil doings. Wherefore let us be afraid of this threat: and so long as GOD maketh us to perceive that he beholdeth us with pity, let us walk as before his eyes, as though he were ever present with us, and in all our thoughts, words, and deeds, let us have our eyes still upon him.  
But by the way we have to mark, that God hideth not his eyes in such sort, but that he seethe and marketh all men's doings, and dealings. But it is so said, because God seemeth to shrink away and to have no more care of us, when he succoureth us not at our need. For if adversity and afflictions oppress us, and we flee unto God, and yet find no ease, but pine away still continually: it can not be but that according to our understanding, we must needs imagine that GOD hath quite forgotten us, and that he regardeth us not any more. After this manner doth Moses tell us here, that God hideth away his face. Furthermore we must understand, that when GOD hath once forsaken us, there never happeneth any evil unto us, but it cometh from him: that is to say, all the afflictions which we feel are punishments from his hand. We must not then think that GOD letteth men alone at all adventure when he punisheth them for their offences, but rather that he is then near them, to make them feel his power, showing himself a judge of their wicked deeds. But as for to hold them in his tuition, or to defend them; in that behalf he threateneth himself to be absent, that is to say, that they shall not perceive any more that he broodeth them under his wings, 
〈◊〉 2.12  according to the similitude which he had used afore.  
And it is said expressly, That he will see what their end will be. Hear GOD speaks after the manner of men: for he knew all things aforehand even before the creating of the world, and he needeth not to be taught by time as mortal wights do. But forasmuch as we can not attain to the height of God's majesty, he is feign to make himself like unto us, and all for our instruction and edification. It is all one therefore as if he should say to such as despised him, Go too, ye make no account for me, I behaved myself familiarly towards you, and you have abused that grace of mine; I have required to be served and honoured of you, and you have done me all the shame ye could devise: you have borne yourselves in hand that I was tied unto you, and that I was of necessity to continue a father towards you without ceasing, notwithstanding that you played the rebellious children against me. But now will I give you over for such as you be: do the worst ye can, and at length ye shall find what it is to have forsaken me. I will hide myself from you, that is to say, I will give you over. In steed of maintaining and defending you as I have done heretofore, I utterly renounce all acquaintance with you. See now what your state shall be, and I also will see what your end will be, that is to say, it shall be perceived in what plight men are, when I have no longer care of them. GOD then speaketh here not so much of his own knowledge, as of that which shall be seen and perceived in the end by experience. For (as I said afore) GOD is not to be taught by the change of things, (for all things were present with him before the making of the world) but here he declareth, that when folk are so forsaken, it will appear by them that all the happiness of man consisteth in being preserved by GOD: and that on the contrary part, they be most wretched and unhappy, when God hath given them over.  
And he addeth the reason. It is a fickle and froward generation, Children in whom there is no truth. The first word that Moses useth here, cometh of a verb which signifieth to turn and return. And so it is as much as if he should say, It is a generation of wickednesses; for he useth the plural number: and it importeth as much as if he should say, It is a froward and cursed generation, or else a mutable and changing generation, and whereof there is no hold; now here; now there: whereby is uttered not only the unconstancy, but also the disloyalty of that people. He addeth that there was no steadfastness in them. The word betokeneth uprightness, whereby is meant both loyalty and faithfulness. To be short, GOD declareth here, that he had tried his people too much, and that in the end it appeared that there was no uprightness in them, but all manner of treason and treachery. Forasmuch therefore as he found such lewdness in them, he sayeth he will hide himself from them. But we must call to mind again what I have said afore; to wit, that for a time GOD may favour us and bear with us, and spare us though we deserve to have rigour towards us: but when he is so patiented, it is to make us diligent in examining our own faults, and to call ourselves daily to account, and to look nearly to the things which are to be found fault with, in us. Also let us mark well the saying that hath been alleged out of Saint Paul, how that God allureth us to amendment by gentleness, 
Rom. 2.4.  when he punisheth us not at the first, according to our deservings. Sith the case standeth so, whensoever God showeth himself favourable and gracious towards us, let every of us consider how he hath lived; and if we have abused the benefits which he hath bestowed upon us, let us condemn ourselves for it, and be sorry for our sins, and return to him with such sorrow as may appear to be unfeigned. That is the thing which we have to remember in the first place. But if we will needs discharge ourselves by flattery, to take leave to do evil: then must he needs execute his unrevocable sentence of hiding away his face from us after he hath borne long enough with us, and of seeing what will become of us, and he must needs let us rot in our wretchedness, forasmuch as we could not abide that he should reach out his hand to help us. And in any wise let us mark that GOD can not away with hypocrisy in men: for among other things he requireth soundness and truth in us, that our conversation should be utterly void of all double meaning, and that we should not be dissemblers before him. True it is that our nature is full of feignedness, as we see how jeremy reporteth of man's heart, 
jer. 16.16.  that it is froward and besnarled with all naughtiness, and that it is even as a bottomless pit. And therefore we must change, if we will have God to admit and allow us for his children: and whereas we be inclined to evil, so as there is nothing but bitterness and hardness of heart in us, we must pray unto God to endue us with his holy spirit, who is the spirit of constancy, and to rid us in such sort from all our naughtiness and unfaithfulness, as we may walk on before him in pure and undefiled soundness. Thus ye see what we have to remember upon this place.  
Now it is said further, That forasmuch as the Children of Israel had provoked GOD to jealousy by the thing that was not god, and provoked him by their leazinges through the superstitions which they had devised: he also would provoke them by a people which was no people, and move them to jealousy by a Nation that was no Nation. Hear GOD speaketh again after the manne● of men, like as if a man seeing his wife so wicked and leaudely given that he could not restrain her, should say, Well, I must needs divorce her, and to do her the more disgrace I will take some chambermaid in her steed, to occupy her place. Now than if a wife have lived in honourable state with her husband, and afterward behave herself so naughlily and stubbornly, that he casteth her off, and thereupon taketh some poor wench that was of no estimation, and useth her as his married wife; his former wife will take the more spite and grief at it, as who would say, What? Shall such a one now occupy my place? Must I be thrust out for her? Must I be pointed at with every man's finger and be shamed and ill spoken of every where? After that manner is this text to be understood. For thus doth GOD utter his mind. What? They have provoked me to jealousy by the thing that is no god: I am the living GOD, and besides that, they ought in reason to take me for their father, because I have showed myself so towards them, declaring how dearly I loved them, in that I have preferred them before all other Nations of the world: and yet hereupon have they forged Idols. But there is but one GOD: and therefore when men turn away from him, they must needs forge idols after their own imaginations. Thus have they provoked me to jealousy by the thing which was not god.  
And afterward he addeth, their vanities. As if he should say, If a man mark what their superstitions are, and whereon they be grounded: he shall find them to be nothing else but lies and deceits. Yet have they provoked me with them sayeth he: and now will I also have my revenge, for I will provoke them by a people which is not a people, and by a nation which is not a nation, that is to say, which are not esteemed to be of any reputation. I will then take to me such folk as are now of no estimation, and set them in the same degree of honour wherein these thankless folk were before, which have so abused the fatherly love that I bore towards them. This thing came not to pass out of hand, but was then accomplished when the Gospel was spread through out the whole world. True it is that in part God gave some tokens of these things aforehand, in exalting the Assyrians and Chaldees above those which boasted themselves to be the holy offspring and the kingly priesthood: 
Exod. 19.6.  but yet was not this definitive sentence performed to the full, until the coming of our Lord jesus Christ. God (I say) showed partly some sign hereof aforehand, at such time as the people of Israel were scattered, brought to desolation, carried away into strange countries, and there kept as banished wretches without order under the slavery of cruel tyranny. For even then did GOD begin aforehand to make them perceive, that his threatening of them to provoke them by a people which was no people, was not in vain. For first the Assyrians and afterward the Chaldees had the honour to reign over the children of Abraham, 
joh. 8.33.34  which vaunted themselves to be at liberty, but they were bondslaves of sin. And forasmuch as they had withdrawn themselves from the obedience of GOD, it was good reason that they should be under the bondage of tyrants. GOD then gave a certain sign of favour to those that had been unbelievers, when he magnified the heathen so much, even as though he had been minded to disannul the promise which he had made to those which had erst boasted themselves to be his people, and had purposed to put them to utter shame. Yet notwithstanding the Chaldees and Assyrians did not so reign over the children of GOD, that they could prejudice their salvation. Neither could the Syrians do it, nor any of all the other nations that troubled them (as we see in the time of the judges) & which invaded the Land of Chanaan and brought the children of Israel under tribute and subjection. For even then although the children of Israel were oppressed, and cast down, as it were, and thrust under foot, and their neighbours which were heathen and Infidels had their full scope: yet notwithstanding, God's adoption abode still in the lineage of Abraham, and the case of those that reigned over them was never a whit the better for it, because they ceased not to serve their idols still. But when the Gospel was preached openly to the world, than did we succeed in the place of those which had been heirs of the promise afore, accordingly as Saint Paul likeneth us to wild slips which are graffed into a good stock, 
〈◊〉 10.19.  even so is it with us. For we be but things borne out of time, if we be compared with the jews who were after a sort the natural children of God. Howbeit forasmuch as GOD had promised Abraham that he would be the saviour of his offspring, 
 the same belonged to all such as were descended of him, 
〈◊〉 3.25.  accordingly also as Saint Peter telleth them, You be the children of the prophets, and heirs of the promise: as who should say that salvation belonged to them, even by true and lawful succession: but when as they did cut off themselves from it by their own unthankfulness, than did GOD call us unto him. True it is that if the jews had received our Lord jesus Christ, yet had the doctrine of the Gospel been spread abroad nevertheless, throughout the world, and so should we have been joined and knit together in one. But forasmuch as the jews conveyed themselves out of the household and Church of God, and embraced not the grace which was offered unto them: their room became empty, and so we entered thereinto, insomuch as GOD hath now banished them, to the intent to make as it were a new house. And therefore S. Paul applieth this text to his own time. 
〈◊〉 10.19.  For he sayeth that as then the jews had too greatly provoked God's jealousy by their idolatries, and that God was feign to raise up a people which was no people, or a nation which was not reputed as a Nation, which thing was done to make them the more ashamed of their despising of the benefit which had been proffered unto them. Truly, the jews had not at that time any outward idolatry. When jesus Christ came into the world, the Temple of jerusalem was not defiled with any idols, sacrifices were made there according to the Law of Moses: and yet for all that there was nothing but contempt of God & wickedness, it was a piteous case to see the great number of gross superstitions, and all the pureness of the Law was corrupted.  
Let us mark well therefore that men are counted idolaters, not only when they have puppets of stone, of wood, or of peinters' work, but also when they stick not to the pure simplicity of God's word, but mingle their own superstitions with the doctrine of salvation, overshooting themselves and turning away to all evil. After that manner was GOD provoked to jealousy by the jews, but specially by their refusing of jesus Christ, who is the image of the father. For whosoever hath not the son (saith Saint john) hath not the father. 
Col. 1.15. 1. john. 2.23 Col. 1.19. & 29.  And why? Because the whole fullness of the godhead dwelleth in our Lord jesus Christ. Seeing then that the jews despised the only son, who was the image of the father, seeing they would not accept him which was ordained to be sovereign king, and of whom also it is said in the Psalm, Kiss the son; 
Psal. 2.12.  whereby men are commanded to do him homage and to kneel down unto him as it is said in other texts: seeing that the jews have so refused jesus Christ, seeing they have so given over the true Religion; they have made themselves utter strangers to the living GOD which had chosen and adopted them. To be short, if we take not jesus Christ for our GOD, surely we have nothing else but an idol. As for example, the Turks at this day do make great brags that they worship the GOD which created heaven and earth. What is their God? He is but an idol. The jews can well enough say; our meaning is to serve the God which gave us his Law by the hand of Moses, and spoke by the prophets. Their God is but an ydol. And why? For the godhead which is in jesus Christ is unknown unto them. But it is said that the whole fullness of the godhead dwelleth in him, 
Col. 2.9.  yea even perfectly and in very substance, without any manner of shadows or figures. Seeing then that GOD hath fully revealed himself to us in our Lord jesus Christ, and will have his face to be seen there: surely we can not boast that we have the true God, unless our Lord jesus Christ reign among us, and be so honoured of us that we stick thoroughly to him and rest wholly upon him. Now the jews denied him and utterly disclaimed him: by mean whereof they provoked GOD to jealousy, and there remaineth nothing with them but folly and false imagination whereby they have deceived and beguiled themselves. And therefore not without cause doth Saint Paul allege this Text, 
Rom. 10.19  saying: Seeing that the jews have provoked God's wrath by refusing to embrace his only son: therefore hath he raised up a people which was nothing afore.  
And here we see yet much better the thing which I told you afore, namely that GOD used long sufferance towards such as were worthy to have been thundered upon out of hand: for between the Law and our Lord jesus Christ there were about two thousand years. And if we reckon the years, the jews began to meddle with the infections & filthiness of the heathen by setting up of idols by and by after the death of josua. Ye see then how God suffered above eighteen hundred years to pass, waiting still for some amendment. Not that he dissembled with them, for he chastised them to put them in mind of their faults. And they returned unto him. But yet by and by after they fell away new again. Insomuch that when they had acknowledged that those harms befell them for their sins sakes, and had given some token of repentance: by and by, or within a while after they fell to their old bias again: and God likewise fell to punishing them new again. At the last came the captivity of Babylon which is described to have been so horrible and unhappy, that it banished them out of the Land which he had promised them for their inheritance, and they were driven out of their own houses. Nevertheless, in the end GOD pitied them and brought them home again. Notwithstanding, they were no sooner come home into their native country, and restored to liberty, but by and by they became again worse than before. Therefore was GOD also feign to punish them with punishment upon punishment even to the uttermost. Then came our Lord jesus Christ to remedy all their diseases, in respect whereof he is justly called even the resurrection of the dead. 
john. 11.25.  For although the jews had then been all scattered abroad, yet would God have gathered them home again to him by the hand of his son, if they had known the day of their visitation. But they well bewray that they be wilfully bend against GOD, and that there is nothing but bitterness and venom, yea and devilish rage in them. For it sufficed them not to have scorned the grace which was offered unto them, and the redemption which they had pretended to have longed for so greatly; but they did also crucify the Redeemer which was sent unto them. Forasmuch therefore as the jews did utterly refuse all the grace of God: the Gospel was published through the whole world.  
But (as I said) we must mark well the long suffering which GOD used towards them, that it may keep us from sleeping in our sins. For if we abuse the goodness of our GOD when he spareth us, and useth not such vengeance as we have deserved: we shall be driven to pay the arrearages. Therefore let us return to him when he threateneth us. For it had been much better for the jews to have suffered temporal punishments, than to have been so borne with, and in the end to have had so horrible vengeance laid upon them as we see befell to the City of jerusalem. For if we look upon the adversities that fell upon it, we shall not find the like examples at any time since the beginning of the world, that the men of that country, and all other inhabiters were so afflicted. They played the mad men one against another for their victuals, and the veriest cutthroates bore the chief sway. They durst not go out of their city to ease themselves because they were enclosed on every side: and yet they were more cruelly handled within by thieves and rakehells. The ruffians were ready to cut the throats of them that came once out of their doors. Things were so far out of order and so horribly put to havoc, that women were feign to kill their own children for hunger and to eat them, and it spited the father to see the mother steal her own children to devour them into her own bowels. Therefore let us bethink ourselves, and when things are so far out of square, and we perceive it to be our lords will to give us such examples, to the intent we should live in awe and fear, and yet notwithstanding that he giveth us leisure to return unto him; let us go unto him, yea and that with speed, & let us not drive off from day to day, for fear lest the gate be shut against us. That is the thing which we have to bear in mind.  
Now let us proceed to that which Moses addeth, namely: That GOD did then raise up a people which was no people, and a Nation which was no Nation. By these words we be done to understand, that until such time as GOD hath chosen us, and drawn us to the knowledge of his truth: it is all one as if we were not at all. True it is that Gods setting of us in this world is not a benefit to be despised, neither doth he set us here as Asses, Oxen, and Dogs: but as reasonable creatures, and he putteth his image into us. Inestimable is the benefit which he doth us therein: but yet for all that, forasmuch as we be corrupted in Adam, and all of us are accursed; insomuch that sin doth so reign in us, that the Image of GOD is wiped out, and the understanding which we ween ourselves to have is but brutishness, and our hearts are turned upside down, so as there is nothing but rebelliousness in us: therefore it is said that we be not worthy to be counted a people, that is to say, it were better for us that we were not at all. Not that GOD is not glorified continually in his creatures: but this is spoken in respect of us. For we will needs glorify ourselves and seem great men, for we see how men believe wonders of themselves, and they be so blind that they surmise this and that of themselves. But let the children of this world esteem of themselves what they list, and advance their own glory as much as they list: yet doth GOD in one word here cut their combs, saying that their being is as though they were not at all. And it is not here only that the scripture useth such speech: for Saint Paul sayeth generally, that GOD calleth the things which are not, 
Rom. 4.17. 1. Cor. 1.28.  as though they were. Ye see then how our first being is when GOD calleth us to the knowledge of his truth: according whereunto Saint Paul saith in an other place, 
1. Cor. 1.30.  that our being is of God in jesus Christ, insomuch that we have nothing at all before that time, because there is nothing in us but corruption. Seeing the case standeth so, men can not look for any thing but eternal death, until God have reached them his hand, and gathered them home to himself. That is the thing which we have to remember in this text where it is said, that God would provoke the jews to jealousy by a people which were no people.  
Furthermore let us mark, that whereas we have being at this day, that is to say, whereas God hath advanced us, (according also as he saith by his prophet Esay, 
 I have brought up children and advanced them) forasmuch as God dealeth so graciously with us as to put us in the place of them that were his natural children, even us which were as children borne out of time: let us assure ourselves that if we provoke God to wrath, and make him as it were jealous, he will surely raise up other Nations in our steed, according to this saying of our Lord jesus Christ to the jews; 
 The kingdom of God shall be taken from you. This threat is spoken to us nowadays. For (as saith saint Paul) if God have not spared the natural branches of the olive, 
 but have cut them quite and clean off, and cast them into the fire: how shall he spare the wild ones? What should we have who were barren by nature? Can we say we were the children of Abraham, and that God had adopted us at the first? No. For as long as the doctrine of salvation was among the jews, our forefathers were as rotten members, they had no hope of salvation, they were without GOD in this world, as sayeth Saint Paul. But now we be come to the heavenly kingdom. 
 Because the jews are departed from it, through their own unthankfulness, and fallen from the degree wherein they were, GOD hath advanced us to it even against nature. And think we then that if we become like those which were our superiors in dignity, GOD will not in the end power out the like vengeance upon us as we have seen upon them? Yes: and therefore let the jews be a lookingglasse for us to make us behave ourselves humbly, that we abuse not the grace of GOD. True it is that we must be assured that GOD will hold out to the end in the things which he hath begun for our welfare, specially if we on our side be not so malicious as to disappoint his grace. But if we follow those which have gone before us, let us not think to speed better than they have done. Thus ye see what we have to bear away in this Text where it is said that God will provoke his people to jealousy by such as were not a people aforetimes.  
And Moses sayeth, That they shall be a foolish Nation. And it behoveth us yet again to mark this well. For we imagine ourselves to be very wise; and that is the thing which plucketh us back from submitting ourselves obediently unto GOD, and disappointeth us of the modesty to embrace by faith, whatsoever is propounded to us in his name. But here the holy Ghost bewrayeth us what we be, to wit, that there is nothing in us but stark folly, until GOD have enlightened us. What must be our wisdom then? Even that which we learn in God's school. Hereby all self weening is beaten down, that men should not imagine themselves to be of sufficient ability to govern themselves, nor despise the doctrine of GOD, but yield themselves teachable thereunto. And herewithal let us mark also, that generally God meant to bereave men of all glory in that he saith that they be not at all, and that they be but fools, that is to say, that there is nothing in them but reprochfulnesse.  
And he addeth forthwith, that his wrath shall be kindled, and that it shall enter unto the bottomless pits, and consume the Land with her fruits, yea even to roots of the Mountains. Hear Moses meant briefly to touch those yet better and nearer to the quick, which were so bedoted, that they could not come to the knowledge of their sins. And he not only spoke to that people, whom he knew to be stubborn and stiff-necked: 
Exod. 34.9.  but also through the power of God's spirit he prophesied of those that were to come. As for Moses, he knew them not to outward appearance: but GOD who knoweth what men are, gave his sentence upon them aforehand. And forasmuch as he seethe them so blockish he handleth them in their kind, saying, Go too, I see you be not greatly moved at my threatening, and that ye proceed from evil to worse: but I tell you that my wrath will be no light farthel to bear, as though I gave you but a yerke with my rod by the way. What then? It is a fire that burneth up all afore it, as we have seen heretofore in the fourth chapter, 
Deut. 4.24.  where it is said, Know thou O Israel that thy God is a consuming fire. This was expressly spoken for the hardness of the people's hearts. For it is certain that God is desirous to show himself loving towards us, conditionally that we come unto him with all meekness, and be ready to follow his voice, taking him for our shepherd, and behaving ourselves towards him as his sheep. If we do so, then will not God fray us, nor show himself terrible to us. But if he see us play the wild beasts, so as we can not by any means be tamed: then is he feign to use rigour, according to this saying of his in the eighteenth Psalm, 
Psal. 18.17.  that he will be hard to such as are hard, and that if men show themselves unreformable, he also will come roughly against them, and they shall find nothing in him but utter terror and dreadfulness. After the same manner is it in this text, where he sayeth, My wrath shallbe as a burning fire. Yea, and think not (saith he) that I will burn but the chaff and the straw; for I will burn up the very ground, there is not so hard a mountain but it shall melt before me, yea even to the very bottom: and there shall not be so deep a pit, but I will go to the very bottom thereof. Now we see what the purpose or intent of Moses was in this place.  
And hereby let us take warning, not to tempt God; accordingly as the Apostle in the Epistle to the Hebrews applieth the forealleaged text to the same purpose. My friends (sayeth he) know ye that God is a consuming fire: 
Hebr. 12.18.  and therefore let us live in his fear, & not tempt him: as soon as he speaketh, let us quake at it: let us not tarry till he smite upon our heads with main blows: but let us go unto him obediently: and let us pray him to have pity upon us. For if we go about to win him by stoutness, surely we shall find how it is not said without cause that God's wrath is a burning fire to consume all things: and we shall feel that although we be never so stubborn, and that our hearts (to our own seeming) be as hot as fire through overweening, whereof we have made ourselves as it were foretresses, towers, and bulwarks for our great safety: yet notwithstanding, God will so undermine us, that we shall find how there is nothing in us wherewith to make resistance, and that we have no more power to stand before his wrath and vengeance, than stubble or hay which is consumed out of hand by fire: nay we shall be no better than tow. Thus ye see how we may benefit ourselves by this doctrine, if we will not have the sentence that God pronounceth executed upon us. That is to wit, that forasmuch as his wrath burneth so hot and is able to consume all: we must turn unto him as soon as he threateneth us, yea and so return, as he find us not to be foolish and wild headed folk, as in whom there is nothing but lightness and unconstancy.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to open our eyes more and more, that we may see our own wretchedness, and upon the knowing thereof, be also so touched by his holy spirit, that our hearts may stoop, and having felt what we have deserved, we may step to him aforehand to obtain favour and mercy of him: and so continue therein, that all our life long, our whole seeking may be to increase and to be settled in his fear and love: that taking him for our father, and reposing ourselves wholly upon him and his goodness, we may nevertheless yield him such reverence, as to quake at his threatenings, and yet assure ourselves that he will be so good a protector and defender of us, that we shallbe safe from all dangers, when he hath once taken us into his protection and safekeeping. That it may please him to grant this grace not only to us, but also to all people and Nations of the earth, etc.   

On Friday the v. of june, 1556. The CLXXXIIII. Sermon which is the seventh upon the two & thirtieth Chapter.  
23 I will heap evils upon them, and I will bestow mine arrows upon them.  
24 They shallbe burnt with hunger, and consumed with heat and with bitter destruction. Also I will send them the teeth of beasts, with the venom of Serpents that trail in the dust.  
25 The sword shall rob them of their children without, and in their chambers shallbe fearfulness upon the young woman and the maid, the sucking child and the man with the door head.  
26 I have said I will scatter them abroad, and make the remembrance of them to cease from among men.  
27 Were it not that I feared the disdain of the enemy, lest peradventure their adversaries should wax strange and say: Our hand is high, and it is not the Lord that hath done all this thing.  
WE saw yesterday how Moses having spoken of God's vengeance to the people of Israel showed how dreadful the same is, because men are not so moved at the first as were requisite, at leastwise to consider their own naughtiness, & to be displeased at it, that they might humble themselves & be ashamed thereof before God. For inasmuch as men are slow unto that, our Lord showeth that his threatening of them is not in sport, and therefore that it is not for them to fall asleep at it and to take their ease, but rather to tremble and quake. Now pursuing the same matter, Moses addeth That he will send upon that people all the evils that can be devised, that he will let fly his arrows at them to the utter consuming of them, that he will arm the wild beasts against them, that he will send venomous serpents among them, which though they glide in the dust, shall nevertheless without fail fasten upon them with their teeth, that they shallbe starved for hunger, that he will send them burning diseases, enemies without doors, and fear within doors, and that he will not spare their babes nor their old men, nor any thing else. It might seem at the first sight, that GOD were overrigorous. For seeing that God had chosen the offspring of Abraham from among the whole world, and his adopting of them was not grounded upon any desert or worthiness, but upon the freegoodnes of Gods own will: should he have used so great sternness against those wretched creatures, though they had right grievously offended him? Why did he not rather spare them, and make the grace available which he had bestowed upon them afore? Nay, we have seen already the long sufferance which God had used towards them. And when men do heap up hoards of wrath a long time together after that fashion by their abusing of God's goodness, as who should say they were minded to spite God wilfully, and to defy him, to see the worst that he can do unto them: it is good reason, that for their wilful and stubborn hardening of their hearts, God should make them to feel that he will not have his gentleness so scorned, and finally turned clean contrary to his intent. Again, after as God uttereth his favour towards us, so must it be the deerelyer sold unto us, if we abuse it. Now he calleth the Church his house, 
〈◊〉. 3.15.  and he taketh and admitteth us for his children. Therefore if he be dishonoured among us, ought it not to grieve him worse (as I have declared afore) than if those which belong not unto him (in comparison) at all, had offended him a thousand times?  
Then let us understand that God did justly show himself so rigorous against the children of Israel, and let us apply this doctrine to ourselves because we be succeeded in their room. We have seen already heretofore, how God hath cut them off, and graffed us in, in their stead, to the intent we should be partakers of the adoption that belonged unto them. Now if God have not pardoned them, what will he do to us? 
〈◊〉 11. ●1.  For we be not of more worthiness than they, neither is our state more excellent than theirs. Therefore let us see that we live warily, and that we make the grace effectual which we have received at God's hand, so as he may be glorified thereby, and our salvation more and more furthered and confirmed by mean thereof. Thus ye see in effect what we have to gather upon this text.  
And whereas it is said that God will heap evil upon them, and shoot out all his arrows against them: let us mark that here Moses meant to do us to understand, that God hath more sorts & means of punishing men than one, insomuch that when they think themselves to be escaped, then are they new to begin again. And this is very worthy to be noted. For we see what the negligence of them is which have done amiss. True it is that if they perceive any token of God's anger, they will be abashed at it at the first, but if they feel no further than threatenings they shake their ears and make a mock at it. But if God scar them a little; as soon as it is over, they think themselves quite rid of it. As for example, if there be any noise of war, such as have misbehaved themselves and led a wicked and lose life, will begin to shudder at it. But as soon as the same is ceased, they be the same men they were afore. Likewise is it with them concerning famine, and all other afflictions whatsoever. If a man be stricken with a disease and pressed with the hand of God, he will play the holy man for the time▪ but as soon as he is relieved, by and by he begins to set up his bristles lustilier than afore. Ye see then at what point we be. As soon as God withdraws his hand, we bear ourselves in hand that we be quite and clean discharged, and that there be no more means wherewith to punish us. But contrariwise it is said here, that if Gods shooting of one arrow have not wounded us to death, it makes no matter: for he will shoot again, and in the end so deal with us, that we shall find by proof that it had been for our behoof to have considered at the first, that he hath infinite means and incomprehensible to us, wherewith to take vengeance of our sins. That is the cause then why he saith that he will heap up evil upon them, as he will add hereafter; saying: Are not these things laid up in my treasures? 
Deu. 32.34.  And there this matter shall be treated of more at large. And by this word Arrow, he betokeneth all the weapons of his wrath, the which he setteth down more particularly by and by after, saying that He will send wild beasts to devour all, he will send Serpents to consume men with their stingings; he will send enemies with the sword abroad; and he will send terror at home. Hear GOD allegeth some examples of the thing which he had spoken, to wit, that when we be escaped from war, famine shall catch us, and if God spare us from famine, yet shall that nothing boot us, for he will have other weapons to pursue us withal. And herewithal we be warned further that all creatures are in God's hand, and that he employeth them to what use he liketh best. As for example, if he list to have the wild beasts to serve for our benefit, they must needs do it. For he leadeth them by his secret moving in such wise, as they cannot but execute that which he enjoineth. And on the contrary part, whensoever it pleaseth him to arm the beasts: they must needs become our enemies, and we cannot withstand them. For until such time as we be at one with him, it is certain that we have still the worse end of the staff. secondly he addeth the trailing serpents. Although we despise these little beasts, such as the Serpents are which trail in the dust as Moses saith expressly here: yet will God make the mischief of them to attain even to our heads. For albeit that the biting of a Serpent be but on one's heel or his foot: yet the venom of it striketh up through his whole body. The like is to be said of diseases. For under one kind he comprehendeth here all, when he saith, That he will send bitter heats, and that the same shall destroy men. So then let us mark (according to that which I have treated of heretofore) that when we be vexed by men, the same happeneth not without the ordinance of God. Such things are Gods chastisementes whereby he calleth us to the considering of our sins, and whereby he summoneth us before him, not only to indite us of them, but also to the end we should do it ourselves aforehand, and every of us play the judge in condemning ourselves, that by that mean we might obtain favour at his hand. But if we will needs be self-willed, then are they as evidences aforehand to condemn us with, and we must not imagine that we can further our case by replyinge. And whensoever we be so visited, if we yield not GOD the honour to confess that he is righteous in so doing: surely the mischief shall be doubled, and still increased until it have consumed us. Therefore although we be troubled by men: yet let us understand that GOD serveth his own purpose by them as by instruments, and that we must have recourse to him, and that if he were not provoked against us, we should be under his protection, and he would not give our enemies the bridle after that fashion. Let us assure ourselves that when sickness cometh upon us, it is to be accounted as the hand of GOD, and that his sending of it, is to visit us, and to make us to turn again unto him. As much is to be thought of the rest. For it is not to be thought, that the creatures are led at all adventure, that GOD should not be served by them, and that they should not be at his disposition. It is for heathenish and faithless folks so to think. But in acknowledging that GOD is the maker of heaven and earth, we profess therewithal that all things are at his commandment, that all things are disposed by his appointment, and that nothing cometh to pass but by his justice. That then is the thing which we have to bear in mind in his text when Moses saith that God will arm the enemy without, and send fear within. Whereby he meaneth that their needeth no more but a shadow to fray us, accordingly as hath been declared in the eight and tweentith Chapter. 
Deut. 28.66  If GOD list to stir up great troubles and storms against us, he will do it and it is mere that he should be the overruler of all. But when he intendeth to consume us: then must our life needs hang as upon a twined thread, so as at evening we shall sorrowfully say, Who will cause me to see to morrow morning? And (when night is gone) we shall be still in the same grief of mind, we shall be as men besides themselves and much worse. The thing then which this word Fear or terror importeth, is that God will make men to be always as it were beside themselves when they will not yield to his corrections to come to amendment, so as they shall be wounded in their hearts, without his stirring up of any enemies, or his sending of any inconvenience unto them; and they shall not know why nor wherefore, but that their own shadow troubleth them and maketh them at their wits end. Therefore if we intend to enjoy the greatest and most desirable benefit in the world, that is to say, to live in peace and rest: let us learn that we must not provoke our God to make him our enemy. For as long as we provoke his wrath, all things must needs go against us. That is the thing which we have to gather upon this place. And we must not think that we have profited any whit, when we have put God out of our mind, or when we have turned our backs upon him for a time, as these skorners do which in such times do take their pleasure in sporting with GOD at the full. Therefore let not us deal so hardheartedlie: for there is not a worse thing than to have rocked our consciences asleep after such a fashion, that we have no more remorse nor heartbiting in us. But let us set our minds to have peace with God, that is to say to resort unto him in such wise, as we may feel him to be our father and seek to stay ourselves upon his goodness, that our so doing may keep us in rest. Thus ye see in effect how we have to apply this word Fear or Terror, wherewith Moses threateneth here the transgressors of God's law, and such as stand against him to the uttermost.  
He saith further that God will destroy even the sucking babes, and the old men which are already grey headed, so as he will not spare, neither sex nor age nor any thing else; for he speaketh of young folk and of maids that are to be married. Now (as I said afore) we must not think it strange that God should use such severity: but we must call to mind the unreformable stubborness which was in the people afore. For we know that Moses wrote this song to show the people their malicious and froward nature, yea and utterly unamendable: in so much that when God had by all means uttered his goodness and mercy towards them, they drew all to the worst, and showed themselves too too unthankful, shrinking continually away from him, and marring themselves with superstition and Idolatry, so as the Prophets straining themselves to the uttermost, could not bring them back again into the right way. Is it then any wonder that GOD after so long waiting should use so great extremity as we see? No. For after that GOD had winked at them, their iniquity came to the full growth, according to the fore-alleged text of Genesis which saith, 
Gen. 15.16.  that the wickedness of the Amorrhites was not yet full grown: but within fourehundred years afterward, they should be utterly rooted out. And why was that? For it was too much that those people were hardened already in the time of Abraham. But when as at the end of fourehundred years more, they were become yet worse, and ceased not to increase still the great heap of God's vengeance: was it not meet that he should then make them to pay the whole arrearages (as they say?) And seeing that the children of Israel coming into the same place and having so fair a lookingglasse before their eyes, in those Nations whom OOD had utterly destroyed; did nevertheless give over themselves to the same superstitions, and thereby defiled the land, which God had appointed to his own service: was it not meet that they also should be made an example to others? Now this aught to serve us. For we be in possession of the inheritance which God promised to the children of Abraham: I mean not the land which they dwelled in, but the inheritance which was betokened by that land as by a gage and figure. God's will therefore is that we now should be his household, and that we should be gathered together into his Church and flock, until he take us into his kingdom. Now if in steed of honouring him, and of yielding him his due service, we become unruly folk, given over to all lewdness, and moreover do match the same with wilful stubborness, so as there is no mean to bring us back into the way of salvation: think we that our Lord will not be revenged of such unthankfulness.  
Furthermore let us not think it strange, that the young babes are here spoken of. For as touching maids that are to be married, young men, and old folks: if a nation be corrupted, and the mischief have once overflowed his banks (as they say:) they also must needs be infected as well as the rest, and the world sees it is so. For when old men are once saped in naughtiness, and enured by custom to offend God: they will rather have their skins plucked off from their backs a thousand times if they had so many skins, than once to be reclaimed. For they become so blockish, or else so enraged, that their is no way to deal with them. As for young folk, we see they be as it were set on fire to make war against God. Again, wheresoever wickedness reigneth, and all things are perverted: there the young women become as wild as Roes, so as there remaineth not any honesty, and much less any fear of God in them. This is apparent to all men. And therefore it is not to be wondered at, though God do threaten both young and old. But as touching little babes, that may seem the more cruelty, because they have not offended like the others. For will God punish the guiltless? Doth he not say by his Prophet Ezechiel, that the parties which have sinned shall bear their own punishment, 
〈◊〉. 1●. 20.  and that the Child shall not be punished for his father? Yes, but we must mark that God hath a reason of his judgements, though it be unknown to us. We then may think some chastisements of Gods to be overrigorous, but yet doth he know why he doth so, and it becometh us to reverence the things with all humility, which are incomprehensible to us. For what a thing were it if we should measure all God's works by our wit? Can we attain to them? How far extendeth our understanding? Let us consider how weak and small it is, and what rudeness is in us. But on the other side, what are the judgements of God? Even a deep gulf unpossible to be gauged: 
〈◊〉 11.33. 〈…〉 33. 〈◊〉. 11.34.  they be uncomprehensible as saith the scripture. Again, whom did he ever call to counsel? Therefore let us content ourselves with the things which God hath opened unto us, and be mindful of the thing which we have seen not long since, 
Deut. 29.29  namely that the secret things belong to our God, and that the things which are in his Law belong to us and to our children: that is to say, that we must hold us to the measure which God giveth us, and not be inquisitive without end & more than is lawful for us to know, but receive the doctrine which he giveth us, assuring ourselves that the same is sufficient for our salvation. Also let us bethink us how it is said in job, 
job. 9.10.  that we see the brims of God's works, but we can never attain to the bottom of them. Therefore whereas the scripture speaketh now and then of some executions which God doth: although the same may seem to us overrigorous, yet must we bridle ourselves and imprison our wits to honour God with such reverence as he deserveth. Let that serve for one point.  
Furthermore as concerning that which is said here of Babes, let us mark that if God listed to rend up the whole world by the roots, he could do it, yea and that right justly. For even from our very birth, we bring nothing but wrath and cursedness. If God take young babes out of the world, yea and damn them: yet is there no rigour in so doing: for we be all forlorn afore hand by nature. In this case therefore it behoveth us to cast down our heads and our eyes, and not presume to stand in contention with God by reasoning the matter with him, nor to control him as though he did wrong or injury to little infants in taking them out of the world. For (as I said) he may not only smite them with death, but also send them to everlasting damnation, because we be all cursed in Adam. Now then, when he hath withdrawn his grace from a whole Nation, and all of them are become reprobates: then must his wrath needs extend as well to the young infants as to their fathers, according to this saying, that God casteth back the wickedness of the fathers, 
jer. 32.18.  into the bosoms and laps of their children. Not that the children be punished being guiltless: for God knoweth that they be not so. Yea, but we perceive not that they have offended. As who would say, that we were able to perceive as much as God knoweth. Have we as sharp a sight as he? [No.] So then, although we take little babes to be faultless: yet notwithstanding there is a naughtiness enclosed in them, and the seed of sin is sufficient to condemn them before God. Wherefore let us mark, that although he root out young babes; yet in so doing he cannot be blamed of cruelty: but he executeth a judgement which surmounteth the capacity and measure of man's wit, whereat we may well wonder, but yet must we confess it to be rightful, as it is indeed. We see how it fell out both in Sodom and in other places where it was his will to have all destroyed. 
Gen. 19.24.  When any such thing happeneth, let us understand that GOD'S intent is to make us to cast down our eyes. For if it befall so to the green tree, 
Luk. 23.31.  what shall be done to the dry? Behold the little Infants whom we imagine to be innocent and faultless: and yet we see that God's vengeance wrappeth them in with the elder sort, and with those that have greatly offended. Righteous is GOD in so doing. What shall we say to it, but only that we ought to quake at it? For there is none of us all which hath not deserved a hundred times as much. If GOD spare us, are we not the more bound to his goodness? And again, if it pleased him to deal with us according to our misdeeds, should we not be afraid that we shall be much more roughly handled, than we see little babes are? Yes surely. So then, instead of contending as many do, and of entering into curious questions even with devilish malapeartnesse to control GOD, as I have said afore: let us learn to be lowly, in such wise that having given glory unto GOD by confessing that he is ever righteous and soothfast, and let us also have an eye to that we have seen, that so we may impute it to his free mercifulness that he beareth with us, and also be the more encouraged to return to him, so as we may no more abuse the long time of his patience. Thus ye see what we have to remember upon this text, where GOD saith that he will destroy even the little sucking babes.  
Now he addeth yet further, I had said or determined to root out this people, but that I feared the provoking of the enemy, lest the Adversary might have been estranged, and have said, Our hand is high, and it is not the Lord that hath done all this. In this text our Lord showeth that he is so far off from using any unmeasurable rigour against his people: that he hath rather yet another respect not to root them utterly out, namely lest the Infidels should have occasion to blaspheme him. That is the meaning of Moses. They will complain and say that GOD ought not to handle his people after that fashion, but that he ought to use greater kindness and gentleness towards them. Yea, saith he, plead on your case: but yet shall ye win nothing by it. For if God had respected no further matter than you, he had rooted you long ago out of the world, and the remembrance of you had been quite and clean abolished long ere this. What letted him then? Not that you were not worthy to have perished, for you have not ceased to provoke his wrath by doing evil: but for that he had a respect to your enemies, that is to say, to the Infidels. And why? For if God should have rooted out that people, whom he had chosen: forasmuch as the renown thereof was spread over all the world, and the delivering of them out of Egypt was as a wonderful miracle, and the Israelites themselves professed themselves continually to be the worshippers of the God which had taken them out of the deep gulf: should not his destroying of them have opened the mouths of the wicked to scoff at the Religion which was held in jury, and to have said, Where is now the God which maintained them so long time, as they themselves have reported? Either he is fallen asleep, or else he hath lost his wits, for he succoureth them not any more. After that manner would the Infidels have railed at God if he had not ever reserved and kept still some seed of that people, to show that his covenant was not quite and clean disannulled, but that it stood still in full force. That is the very meaning of this saying where we read, I had determined to root them, yea and to scatter them abroad everywhere. For the word betokeneth such a scattering or rending asunder, as if one should dismember a man's body, and cast the pieces thereof abroad here and there, so as nothing were left whole. Therefore, I had rooted them out [saith he,] yea and that in such wise as they should never have been spoken of any more among men, but that I feared the provocation of the enemy. Now the thing that is rehearsed here, is read of in Exodus. 
Exod. 32. 9.10.11.12.1●● 14.  And so it should seem that God was restrained by Moses from doing the thing which he speaketh of here. For he giveth the sentence, and addeth. Let me do it, as though Moses had set himself against him. And yet for all that, it is very certain that God had determined aforehand to pardon his people: but yet it was his will that Moses should make intercession for them, yea even Moses, in as much as he was there & made supplication in the name of our Lord jesus Christ, and the people knew that they could not have scaped except God had heard the prayers of Moses.  
But howsoever the case stood, this text showeth us that God altered not his purpose: for he is not variable, neither repealed he his sentence, though he said, I will yet again pardon this people for thy sake. For the thing which he had determined in his own mind, was performed, and yet notwithstanding it was his will that Moses should step in as a mediator. And when God heareth us, it is not for that we make him to change his mind: but it pleaseth him to declare the thing to us which he had determined to do, to the end that our faith should be exercised, and we know, that no prey, is no labour lost or unprofitable, for the fruit showeth the contrary. That is the cause then why he granteth those things at our request, which he had determined in his everlasting purpose afore. Yet notwithstanding we see in effect, that if God had not been minded to stop the mouths of all the wicked, and unbelieving sort, he had destroyed that people. And that was done to correct the overweening of such as were ever ready to grudge against God. For such is the manner of men, that they never want replies: but as soon as God scourgeth them, by and by they stand in contention with him. And if he press them double; then they not only grunt at it, but also spew out their blasphemies against him. But here our Lord showeth, that when men have cast forth all their rage after that fashion, yet it shall be proved to their faces, that he notwithstanding hath dealt overgentlie with them, accordingly as it is certain that even at this day, if God had not a further consideration than only of us, we deserve well to be wiped out of the world. For notwithstanding that we have received his word, what do we far the better for it? We profess the having of the Gospel, and we can well say that the Papists are Idolaters, strangers from God, and men given over to all evil. And why? For they be blind and walk in the dark. But yet for all that, we that have the clear light of life, how do we order our doings? If we be compared with the Papists, shall a man find us better than them? Nay, we are so much more blame worthy than they, because that for all our teaching yet we despise God of a certain malicious and determinate purpose. Sith it is so, if God had not a further respect than to us, surely we should be consumed out of hand. But for as much as the Papists would by and by set open their throats to scoff at God and the pure Religion, therefore he maintaineth us still. Wherefore let us not boast that we have held out unto this time by our own power: but let us consider that God would not have his name blasphemed, nor make the truth of his Gospel to be a iestingstocke for men to scoff at: and let that be a mean to humble us yet better. We see then that this doctrine belongeth unto us, and that Moses spoke it not only to the people of Israel, but also to all such as should profess the service of God, and have the pure doctrine of his word: insomuch that if they play the naughtipackes, and provoke God's vengeance against them, and God nevertheless do bear with them; it is not for their fair eyes (as they say,) nor for that they have deserved it: but because our Lord will not give such lose and unbridled liberty to them that seek occasion thereof.  
And it is said expressly, That God feared the provocation of the enemy, lest he should estrange himself, and say, My hand is high, and it is not the Lord that hath done this thing. By this word Provocation, he meaneth the pride that is in men, accordingly also as he doth in the eight Psalm, where it is said that God is glorified by the mouths of sucklings, 
〈◊〉. 3●  in which place express mention is made of the enemy and of the avenger, because the unbelievers are always so proud and presumptuous, that there is nothing with them but cruelty & thundering. So likewise in this text it is said that God feared to provoke the enemy, that is to wit, lest the Infidels should proceed to such wickedness as to scoff at the Law and at the true Religion. God then prevented them. And we must not imagine that God was afraid of men: for he could well have provided for it by some other mean. Is it not he that hath made men's tongues? And how can they then stir to speak one word, if he listed to restrain them? Can they move to utter one syllable? It should seem then that the thing which Moses speaketh here is needless, namely that God should be afraid to provoke his enemies: for he could well have remedied the matter if he had would. I have told you oftentimes already, that God is spoken of after the manner of men. Therefore when God provideth for a thing by any worldly mean, and such as is common among us: it is not for that he is tied unto it, & cannot of his infinite power do otherwise: but because it pleaseth him so to do. Thus are we done to understand in few words, that when it pleaseth God to serve his own turn by the inferior means which he hath ordained in this world; it is not for that he cannot do what he listeth of himself and without any other help: but for that it is his will to keep that order. As for example. He could well sustain us without bread, wine, or water: and yet notwithstanding he useth those means. And why so? Even because it pleaseth him. If we be sick, he can well heal us without any medicine: and yet will he have us to use medicines. In the time of war he could well repress all our enemies without our stirring of any finger towards it; but yet hath he ordained other means. Ye see then after what manner this text is to be understood, where it is said that God was afraid to provoke the enemy: not that he was unable to let them or to withstand them if he had would; or that he was unable to have stopped the mouths of the Infidels; but because he saw men so malicious, that their whole desire is to have full liberty to speak evil of his majesty. Which thing he perceyning, intendeth to remedy it. And by what means? Even by such as he himself likes best of. Not that he doth it of necessity (as I said afore) or by any constraint: but that his good pleasure is so. And therefore God could well root us out of the world at this day: and on the otherside he could well make the Papists dumb, and altogether senseless, or else he could make them blocks or stones, or else he could utterly overwhelm them, so as his name should not be blasphemed by them: and therewithal he could raise up a new people which should glorify him in his just destroying and consuming of us. God could well do all these things: but yet for all that he holdeth still such order in his works, as he hath determined upon in himself. That is the cause why on the one side he spareth us, and on the other side giveth not occasion to the Papists to blaspheme his holy name if he should use extreme rigour against us.  
And by the way, here we be put in mind of the nature of man. Indeed God speaketh of the adversary and enemy: but yet under them, he comprehendeth all such as have not been taught by his word to yield themselves teachable unto him. And what manner of disposition attributeth he unto them? That they estrange themselves: that is to say, that without enquiring or considering of God's vengeance wherein he ought to be glorified, they turn it into a slander and say, It is not God that did it. Let us mark well then, that if we be let alone to our own nature, and that God guide us not by his word and spirit, to give us the true soundness of understanding, discretion, and skill: although he work after such a fashion as his righteousness, power, and wisdom may so appear, that we must needs be convicted by it: yet we shall not cease to cast forth blasphemy against him. And why? For we shall be as witless beasts. And this saying: For fear least the enemy should estrange himself, is to be well weighed. For thereby God meaneth, that men instead of applying their wits to the beholding of the things which he showeth them, do wrap themselves in ignorance wilfully. Now it is certain that although we be blind wretches, and that although by reason of Adam's sin we be bereft of judgement, reason, and understanding: yet there is malice still in us, so as our whole seeking is to be ignorant of the things which our Lord would have us to know. Therefore whensoever men do make a cloak of their ignorance, they shall evermore be convicted to have refused the knowledge of those things which might have been well known unto them, if they had set their minds upon them. And that is the very cause why Saint Jude in his Epistle speaking of these heathenish folk which despise GOD, and are gross and dull-headed as folk that have no knowledge at all; 
jude. 10.  saith that they know not the things which they should know, because they have no list to know them. Then is it a cursed kind of cloaking, whensoever men make not their benefit of God's works, but apply them clean contrary to his meaning.  
Now look what is said here concerning the Infidels, the same belongeth likewise unto us. And were it not that GOD bringeth the light unto us, or us unto the light, and opened our eyes to see the things which he showeth us: surely we should not only continue still blind, but also it should cause us to become worse and worse, accordingly as it is said here, that the Infidels should have blasphemed GOD, saying, Our hand is high, and it is not God that hath done this. On the one side than we let God alone as though he had done nothing: and on the other side we become so proud as to put ourselves in his room. For men content not themselves with their robbing of God of his power, & with their defacing of his majesty: but they will also needs deck themselves with his feathers, & make themselves very Idols, and have men to believe them to have been the doers of the things which are peculiar to GOD. So then, seeing there is such mad pride in us, and so gross self weening: we ought to be the more warned to yield ourselves unto GOD, and to pray him not only to show us his works wherein his glory may shine forth and appear: but also to open our eyes that we may see them, in giving us skill and discretion by his holy spirit, so as we may learn with humility to honour him: and that when we have confessed his justice, goodness, and mercy, we may consider how much we be bound unto him, and that when he punisheth other men, we may be drawn to repentance by their means, and understand that he beareth with us, because he might well confound us out of hand, were it not that he intended to use favour and goodness towards us, to the end we should be the more inflamed to honour him, and to dedicate ourselves to him in the name of our Lord jesus Christ.  
Now let us pray unto him to vouchsafe to have pity upon us, and not to call us to account for the great number of misdeeds whereof we be guilty, because we know well that if he listed to deal rigorously with us, we should needs be confounded, yea and utterly perish: and that although he had not waited for us so long time, yet he had just cause to have destroyed us as often as we provoked him to wrath: wherefore although we have offended him without end or measure, yet notwithstanding seeing he hath showed himself so kindhearted a father towards us already, it may please him to continue his mercy and favour, and therewithal to reform us so by his holy spirit, that being guided and governed by him, our whole seeking may be to frame ourselves to the obeying of him, suffering ourselves to be ruled by his word, and seeking nought else but to please him in all respects. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, etc.   

On Saturday the vj. of june, 1556. The CLXXXV. Sermon which is the eight upon the two & thirtieth Chapter.  
28 For it is a Nation void of discretion, and there is no understanding in them.  
29 But if they were wise, they would understand this, and take heed to their end.  
30 How should one of them chase a thousand, and two of them put ten thousand to flight, were it not that God had sold them, and that the Lord had shut them up?  
31 For their gods are not as our God, and thereof even our enemies themselves are judges.  
WE saw yesterday how God having a respect to the Infidels & their blasphemies, had spared the people of Israel. And thereupon it was showed, that God doth oftentimes pity us, & not punish us so rigorously as we deserve, to the end that his name should not be made a scoffing stock, & a jesting stock among the wicked, who seek occasion of scorning when they see God chastise his Church: & thereupon they fall to railing at the doctrine and Religion itself. But now it is added here, That this people were destitute of discretion, & void of understanding. Truly men think themselves wise enough when they be crafty and subtle in providing well for their business, and in practising this and that. And then fall they flat to despise God, as we see that all these worldlings do, who are forepossessed of this fantasy of selfwisedome, by reason whereof the whole word of God, and the suffering of themselves to be governed by it, is to them but simplicity and foolishness. But yet for all that, the holy Ghost affirmeth, & that justly, that all such as live not in the fear of GOD, are witless. For our true wisdom is to yield ourselves to him which can lead us to salvation: and without that, we be blind wretches and enclosed with darkness. And therefore we can not but go astray all our life long, and after tripping to stumble right down, yea even into a deadly fall. We must understand then, that until we be come to the submitting of ourselves wholly unto GOD, and to know that all our happiness lieth in him: we be void of discretion. But this cannot be, but that therewithal men must also needs know themselves. And in deed, if a man have gone about heaven and earth, and gotten the understanding of all things in them, and in the mean time thinketh not upon his GOD, nor yet upon himself: I pray you to what purpose is all his understanding? If he were the skilfullest ginger in the world, and had all Philosophy enclosed in his brain, and were perfect in all other sciences, and yet in the mean while knew not himself, nor had any regard of GOD; but were so brutish that he witted not what Religion meaneth: were such a man to be more esteemed, than a simple idiot which liveth in the fear of GOD, and knoweth to what end he is created? Then is it not without cause, that Moses condemneth all those of brutishness, which have forgotten God, are gone back from his word, are entangled in superstitions, and to be short, have left the way of salvation, and the light which God offered them to guide them all their life long. As for those which have so estranged themselves, Moses not without cause doth term witless and forlorn in their Discretion. And by that term he meaneth, that the despisers of God being given to their vanities and wicked lusts, have in deed some discretion, and do delight and glory in their own reason, yea and are full of pride▪ in so much that if a man speak to them to reclaim them into the right way, they despise all doctrine, bearing themselves in hand that they be able enough to discern between good and evil. That doth Moses mean. But what? It is a discretion of overthrow and destruction. And therefore let us suffer ourselves to be ruled by God, & let us apply all our endeavour to the receiving of the things which he teacheth, if we will have an understanding that shall do us good.  
And for the confirming of the same matter, he addeth here, O that they would have been advised, O that they had understood this, and that they had considered their last end. We see why God hath pronounced that there is no reason in men, and that they be utterly dull and destitute of understanding, when their life is lose and unorderly. And why? We have seen whereto GOD called the people of Israel. Now his adopting of us, is to the end that our life should be blessed and happy, and that after he hath preserved us in this world, the inheritance of the heavenly kingdom should be bestowed upon us. Ye see then that the true happiness of men is to have the favour and love of God. And we be sure of his fatherly goodness towards us, if when he calleth us by his word, we come unto him, and accept that grace by faith. The unseparable bond then between God and man, is that they receive the record of his goodness which he giveth unto them. And that serveth as well for this present life, as for their everlasting life. On the contrary part we have heard the threats which are given forth here: that is to say, that GOD having long time borne with the Churlishness of that people, would be revenged of it. Now he addeth, Must it not needs be that this people are destitute of wit and reason, when they consider not this thing, ne have an eye to their own end? Not without cause doth Moses here point out what the people ought to have considered: for we have been told afore, 
Deut. 29.26  that God hath so reserved to himself the matters which concern his own incomprehensible determination, as yet notwithstanding, he hath made the doctrine of the law familiar unto us: and he will have it to be observed for the exercising of us therein all our whole life. Seeing then that God hath spoken, and his will is set before our eyes: let us mark that his so doing is not in vain: accordingly also as he avoweth by his Prophet Esay saying, 
Esa. 45.19.  We cannot allege that it is a dark thing & such as passeth our understanding. We must not say any more, Who will go over the sea? 
Deut. 12.30  Who shall climb up above the clouds? Or who shall go down into the deep? Seeing that the word is in our mouths & in our hearts, 
Rom. ●●. 6  it ought verily to suffice us. Nevertheless it is true that although God have spoken, yet must he be feign to enlighten our wits with his holy spirit, or else we shall abide still without understanding. But if we consider the doctrine in itself, it is most manifest unto us, and God revealeth himself therein familiarly enough. The thing then which we have to remember upon this text, is that Moses upbraideth the Israelites, that they had been called to God after such a fashion, as they could not have erred unless they had would: and moreover that their end had been showed unto them.  
And by the word End, he meaneth all the happiness that is promised to all gods children which addict themselves to him and rest upon his promises, walking continually under his obedience: and contrariwise the confusion and overthrow of all scornful, and disobedient persons, which despise such grace, withdrawing themselves from him and corrupting his word. To that intent and purpose than doth Moses expressly speak of the end of them. And now must we make our benefit of this lesson. First of all therefore let us mark that (as I have said afore) we may be the wittiest folk in the world, and yet we shallbe counted as brute beasts and without reason at God's hand, if we have not a regard of him. The chief point then of our wisdom, is to have our eyes open to behold the light of life, to have profited well in the school of our God, so as we can worship him; and to be no longer as stray cattle, not knowing him that made us and fashioned us, nor yet knowing ourselves neither. And therefore let us learn to receive God's word with all simplicity, & not doubt but that there he cometh so familiarly unto us, as we cannot say that we need make long journeys, or that the things are too profound and dark for us. For our Lord doth (as ye would say) chaw our morsels aforehand to us, because of the rudeness which he seethe in us. And so he handleth us like little babes, to the intent we may the easilier swallow down the food which he giveth us. Thus ye may see (I say) how that when we have God's word preached unto us, we must not do as the Papists do, which say, Oh sir, this is to high for me, this gear is not for plain folks, this is to be reserved for the clergy. But let us assure ourselves that God speaketh both to great and small, and dallieth not with us when he calleth us to him by his word, but will have us to understand it. Then is it not long of any but ourselves, if when his word is preached unto us, we be not duly instructed in the things that are requisite for our salvation. True it is that we must not step to it with presumption, trusting in our own wisdom: but we must desire God to enlighten us, and that as his voice soundeth in our ears, so also he speak to our hearts by his holy spirit. Let us humble ourselves, accordingly as we know how it is said that God uttereth his will to such as are little and lowly. 
Psal. 19.9.  If we go to it after that manner, let us not doubt but our Lord will make the things available which are set down to us in his name, and give us access unto him both familiar and easy enough. Therefore let us mark well this word End, whereof Moses speaketh here, and let us consider whereunto God calleth us. True it is that he maketh us promises even of this present life, so as we ought to assure ourselves that God will not fail us in this world, insomuch that although he will have us exercised with many miseries, and vexed with divers temptations: yet notwithstanding he saith he will hold us up with his mighty hand, so as we shall never be destitute of his help at our need. But yet the chief point is to consider the heritage which is reserved for us in heaven, so as we tend thitherward, and set all our affections thereupon, without entangling ourselves so in these base things, that we cannot have our hearts always upward: and that for as much as our happiness and treasure is above; 
Matt. 6.20.  we be not held down in this world; wherein all things are brittle and transitory. After that manner ought we to consider the word End, whereof Moses speaketh here. For whosoever they be that seek their happiness here beneath; surely they differ nothing at all from Oxen and Asses, but rather their state is yet much worse. For the beasts go on still, and are not troubled with the great number of lusts wherewith men are troubled. There is no ambition to be seen in them, there is no Covetousness, there is none of all the other lusts. If they be a thirst, they drink; if they be a hungered, they eat. But men desire not only to eat and drink, but also to glut themselves and to follow all manner of excess. Ye see then how a man is more wretched than a beast, in that he is so carried away by his unruly affections. Sith the case standeth so, let us tend to the end which god setteth down unto us; and let us understand that God doth so make us to taste of his goodness in this earthly pilgrimage, that he will have us to be filled therewith above, & but only to pass through this world, or to dwell in it as sojourners, and in the mean while not cease to be joined and united to our Lord jesus Christ, knowing that he is our head, and the fountain of all good things, and that all our joy, contentation, rest, and glory do lie and consist in him: and on the contrary part, that if God punish us not at the first for our offences, we must not therefore fall asleep in them, nor take occasion thereby to flatter ourselves. And why? If we live so from day to day without looking any further: must it not needs be that we be stark blocks? True it is that the faithful are not vexed with overgreat carefulness. 
Psal. 37.5. & 145.18.  For why? They cast themselves as it were into God's lap, as they be encouraged to do in the psalm. Then shall we not be vexed with unquietness, as they be which have no trust in god. For when we call upon god, he is near at hand, and we must not make long discourses in that behalf as the worldlings do, who stand scanning of that which is to come a hundred years after their death. Yet notwithstanding we must not be so wedded to the things which we see before our eyes, that we should not always look further off. But like as the promises of the heavenly life ought to lift us up above the world: so ought Gods threatenings to quicken us up to walk in his fear, by rebuking us for our sins when we have done amiss, and by calling us daily to account: accordingly as it is said, 
Heb 11.7.  that by faith Noah beheld the flood when other men made great cheer and feasting. So then, let us learn to have an eye to our end: that is to say, when we have offended God, let us not fall asleep upon it, neither let us foster our vices from morrow to morrow till we be grown hardhearted through unreformable stubbornness: but although God bear with us and use patience in winking at us for a time: yet let not us forbear to bethink us of his threatenings, and to waken ourselves that we may repent and ask forgiveness and turn unto him with true amendment. Ye see then that the true wisdom is that men should not be tied to the present things, but to lift up their hearts and minds to the things that are invisible: accordingly as it is said that faith is a mirror of the things that are not seen, 
〈◊〉 11.1.  and the ground of the things which are absent or far from us. Although then that our happiness appear not at the first, and it seem that for all our serving of God yet we be miserable, by reason whereof the unbelievers flout us, and set their feet as it were upon our throats, so as we be persecuted by them: yet notwithstanding let us not cease to conclude, that having once put our trust in God, we shall not be disappointed. For why? The end of it willbe good: and therefore let us tarry patiently till God deliver us from the afflictions and miseries wherein we be at this day. Let us therefore set our minds upon the end which God hath promised us. And therewithal let us also have an eye to his threatenings, and let them hold us in awe. And although the wicked provoke God, and are not rebuked for it at the first, because God seethe that they be not worthy to be chastised by his hand: yet notwithstanding let not us be astonished thereat, but let us understand that Gods threatening of the transgressors of his Law after that fashion is not in vain. And therefore let us frame our own indictment, that we may prevent the condemnation which otherwise tarrieth for us. That (I say) is the thing which we have to remember upon the word End, whereof Moses hath spoken here.  
And therewithal we see the goodness of God here expressed after a wonderful manner, in that he entereth into a complaining and sorrowing, as if he were a man that could suffer: O that this people (saith he) had been weladuised. True it is that our Lord is not subject to our passions; but he useth such form of speech, to show that the love which he beareth us, surmounteth the love of all earthly fathers. And therefore it serveth in effect to do us to understand, that when we go wilfully into destruction, and reject the grace which was offered us to our salvation: then do we grieve the spirit of God, 
 as is said in the Prophet Esay: and it is all one as if we strake God with a dagger, as he complaineth also by his Prophet Zachary. That is one thing in effect, which we have to remember upon this place. And were all this well graven in our hearts; I pray you would it not make us to abhor all our sins? When a man is tempted by Satan to offend his God, if he would bethink himself of this point▪ and say; How now? Thou grievest thy God, thou givest him cause to enter into complaint and sorrow, like a father that conceiveth grief and anguish of mind when he sees his children unruly and unreformable: It is a wounding of him at the heart, and so likewise God telleth us that we grieve his spirit: If a man (I say) would bethink himself thoroughly of these things: although he had a heart of stone, yet would they break it and soften it. And this is the cause why that throughout all the holy Scripture he complaineth of this; that we greatly grieve him, when we are so wicked & unruly. Therefore let us advise ourselves well: & for as much as he is desirous to be our father, let us be to him as children. For it must needs be that Satan hath more than bewitched us, & that he rageth most terribly in us, if we be not moved at such kind of dealing. And it behoveth us so much the more to mark well this text, because our Lord condemneth men for that they are too senseless and brutish, and telleth them that they be too too blockish, in that they have not eye to their end: but specially for that he proceedeth so far, as to clothe himself with our human passions, and lamenteth to see us perish wilfully, and that we cannot abide that he should deal like a father with us. That is one thing more which we have to mark upon this text.  
Now if any man allege, that God seeing men so destitute, could well give them understanding, as we have seen heretofore where it is said, God hath not yet given thee a mind and heart to understand. 
Deut. 29.4.  We must mark that God hath his secret purpose, which he reserveth to himself, (For he showeth favour to whom he listeth: 
Exo. 33.19 & Ro. 9.15  and he hath pity on whom he hath pity) and it is not for us to enter thereinto, but rather to do him the honour to confess that he is the fountain of all goodness, of all power, of all wisdom, and of all justice and uprightness. Yet notwithstanding we must make hast when he calleth & encourageth us by his word. For if we come not, ne hearken to the things that are set forth to us in his name, to receive them obediently by faith: we shallbe condemned as persons that have grieved his holy spirit by rebelling against him, and showed ourselves to be unreformable children, that have disdained our father and made ourselves strangers to him and to his house. That is the thing which is set forth unto us in this text. Therefore whereas God upbraideth us with our grieving of him, let us beware that we enter not into these needless curiosities: but rather let it suffice us to behold him in his word, where he showeth himself, and where he showeth himself in such wise, as we shall find that all they which frame themselves thereafter, shall have a happy end: that is to wit, that for as much as they be adopted of God afore, they cannot perish: and on the contrary part, that they which turn their back to God when he showeth them his face, and which kick and spurn against him, shall for their sturdiness reap nothing but confusion. That is the thing in effect, which we have to gather upon this place.  
Now Moses addeth consequently, Were it possible for one man to chase a thousand, or that two should put ten thousand to flight, unless the Lord had enclosed than, and that their mighty one did hold them captive? Here he showeth by effect, that God had sufficiently warned his people, if they had but one spark of reason in them. And thereupon it is to be concluded, that there was no more excuse of ignorance for that people, but that they were convicted overmuch, to have hardened their hearts even of wilful malice, & so to have withstood God, & to have letted him that he should not bring them back into the right way. That was the meaning of Moses. Now let us mark, that when God vouchsafed to show his favour towards the people of Israel: then was his promise performed, that is to wit, that as soon as the people did but (as ye would say) remove themselves, by & by their enemies were overcome. We know what overthrows they gave, and by what means the same came to pass. For we hear how it is said by the Prophet Esay, 
Esa. 9.4.  that whensoever God listeth to secure his people, & to utter his power in their defence: it shall fall out with them as it did in the voyage against Madian: 
judges. 7.  for at that time Gedeon gate not the victory by man's policy, neither by vailancie, or strength of hand: but it was the sword of God & of Gedeon that did the deed. And yet it was so done, as it might seem to be a play of young children. But our Lord saith that he will maintain his people after that fashion. Again in other texts he declareth that his saving of his people shall be neither by sword nor by spear, 
Osee. 1.7.  but by his own only hand. Ye see then how God hath showed himself invincible, as oft as he hath listed to defend his people. Contrariwise a very shadow was enough to dismay those wretched people and to put them out of heart, so as they were overthrown & brought in bondage of cruel tyrants. After what manner? A man cannot tell how. If a man look upon the overcoming of them, it is a wonderful and uncredible thing to the sight of the world, that there should have been so great a change. Now for this cause doth Moses add, Were it possible that one man should put a thousand to flight, and that two should chase ten thousand, except your God had sold you, and that he held ye shut up as prisoners? For so long as he gave you courage, and showed you that he intended to maintain you: your enemies gained nothing at your hands, but were vanquished by the only look of you, because your God fought for you. But as now ye see how your God taketh part against you, and how it is he that fighteth against you. And therefore impute not your rough handling unto men, but consider how it is the hand of God that pursueth you and is against you. Had the Israelites understood this, they had been touched out of hand with their faults, they had humbled themselves, & they had returned unto God, acknowledging him for their judge. But they continued still in their spitefulness. Now than we see the sturdiness and also the more than beastly blindness which was in them. And this upbraiding of them is to be marked well. For we know it is the highest point of condemnation, when GOD winneth nothing at our hands by chastising us, but his scourges become unprofitable, as if a man should smire with a hammer upon a stithy or anvil. Therefore when GOD looseth his labour after that fashion in correcting us; it is a token that our diseases are utterly uncurable. And that is the cause why that in the first Chapter of Esay, 
Esa. 1.5.  he playeth the sorrowful father, saying: Alas, what a thing is this? From the crown of the head to the sole of the foot, there is not any sound part in this people. I see they be the same they were afore, they be no whit amended; and must I needs have bestowed my labour in vain? We see whereunto this tendeth: to wit, GOD showeth that men are become stark devils when they consider not that his correcting of them is to bring them to amendment. Now than if we chafe upon the bit when God sendeth us such warnings: surely we be utterly unreformable. Therefore let us bethink ourselves better, and as soon as God lifteth up his finger and maketh us to perceive his displeasure; let our sins come before our eyes, and let us think upon them with utter misliking of them, and return again unto him. The thing then whereof we be warned in this text, is that we should better regard GOD'S scourges, and not kick against the prick: for we shall gain nothing thereby. We have heard what is said in the Law, as I have alleged heretofore, and as we have read it in the eight and twentieth Chapter: 
Deut. 28. & Psal. 18.28.  that is to wit, that if we march stoutly against GOD, he also will strike crossly and overthwartly upon us. So then, let us mark well the warnings which we hear. When there cometh a dearth of victuals, let us not think that God sits asleep in heaven. It is he that trieth us, to the intent we should think upon our sins, and stand the more upon our guard, knowing that they be the Rods wherewith he chastiseth us. And he doth it not without cause; but of purpose to humble us, and to further our salvation continually, until he have brought us to it thoroughly. Therefore let us learn to be brought back continually to the knowledge of our vices and sins, when God calleth and exhorteth us thereto. And for the bringing thereof to pass, let us take good heed to the afflictions which we suffer, assuring ourselves that they ought to serve for our instruction.  
And after this, Moses addeth further, that their mighty one is not as ours: that is to say, The Idols which the heathen worship, are not like to our God. And that it is so, they themselves are the judges. This place hath commonly been expounded, as though Moses had complained that the enemies of the Israelites had some surprised them, and so vexed them as no man might secure them: but it is clean contrary. For Moses declareth that if God were not against his people, they should not be so scourged by their enemies: as if he should say, ye must not look at your own strength nor yet at your enemies, but consider that for as much as ye have fought against your GOD, and provoked his vengeance against you by your offences: all these troubles which you do now endure, are of his stirring up against you, and your enemies have not any whit of strength, but of his gift. Think not therefore that they should have such power, unless he had sold you, and that he himself held ye in captivity, and had delivered you into the hands of your enemies. And for proof thereof, is he like their idols? Strength standeth not in men, but it cometh from heaven. Now then do not the heathen deserve to be deprived of all aid, when they worship their idols and dead things? But you now do worship the living God, he hath showed that he will keep you in his tuition, and that then you shall be safe against all the world. Seeing then that your God is not like the idols of the heathen; how could you be overcome by them, if God did not afflict you, give you over, and forsake you? And that it is so (sayeth he,) even our enemies are judges. That is to say, the heathen perceive and find by experience the power of our God, so as they must needs spite of their teeth confess, that our God hath all power in himself, and that their own idols are nothing. True it is that they abide still in their ignorance and beastliness, but yet howsoever they be disposed they have the experience thereof: and yet you consider not that. Hear Moses rebuketh the stubbornness of the people yet more, in that they took not warning by the great number of chastisements and visitations. We see then in effect, that when we amend not at GOD'S chastisements, we must in the end pay the arrearages: for there is so much the less excuse in us. If God did lay the bridle in our necks and warned us not of our misdoings, but rather dazzled our eyes by blindfolding us in such fort as we might not see one whit: yet should not all that discharge us, but yet should not our sin be so heinous, so as it might seem to men that there were some little excuse for us: but he goeth about to bring us home to himself, he showeth us that we have lived amiss, he draweth us to repentance, and we proceed on still, as though we had determined to resist his hand. 
 Now it is said, Humble yourselves under his mighty hand. When GOD shaketh his hand over us, it is good reason that we should stoop and relent unto him, offering to him the sacrifice which he requireth, that is to say, 
〈◊〉 ●. 19.  the sacrifice of a sorrowful heart. If we do not so, but stand out still with hard and stiff necks; so as although GOD proceed in calling us to him, yet we continue still the same we were afore; and notwithstanding his rehearsing of lemma selfsame lesson to us, yet we stand still at one stay: at length we must needs come to account for it. That is the thing which Moses meant in this text.  
What remaineth then to do? Behold, to all such as walk in the fear of GOD, and rest upon the trust of his goodness, and flee to him for refuge; he promiseth prosperity in all things, so as they shall not want any thing so long as they be so under his protection. But on the other side, what can the idols of all the heathen in the world do, or of all such as have perverted the true Religion? Shall they be favoured of God? No not a whit as in respect of themselves, saving that he will punish us by their hands. Therefore when we see men so advanced above us, and to have the better hand of us, so as they may tread us under foot and devour us: let us assure ourselves that God persecuteth us, and that it is he with whom we have to deal. Because we have warred against him with our vices: he also now after long tarrying for our amendment, is feign to show us and to make us feel to our cost, that for as much as he is our judge, he cannot abide that his grace should be so despised and scorned. To be short, whensoever we be afflicted, let us enter into the thing which Moses telleth us here, and consider thus with ourselves: Notwithstanding that our God have promised us that we shall find good succour continually at his hand, yet do we now see the clean contrary. And of whom is that long? Are not we ourselves to blame for it? Yes: For it is certain that GOD foadeth not his servants with vain hope; nay he always goeth beyond their hope when they embrace his promises as they ought. We must conclude then, that by our sins we have forsaken and put from us the succours which he had promised us, 
Exod. 32.25  and by means whereof (as Moses sayeth in another place) we be stripped quite and clean out of that good coverture wherein our welfare consisted. For in Exodus Moses speaking of the idolatry which the people had committed in making the Calf of gold, sayeth that they had stripped themselves naked: as if he should say, that the only shadow of God is enough for our safety, and that we need not to be afraid so long as GOD broodeth us under his wings. But as soon as we fall to sin, we uncover ourselves, laying ourselves open for a pray to Satan, and to all mischief. So then, we must conclude, that when our Lord doth so set himself against us, it is because of our sins. For why? His power is not abated, as saith the prophet Esay. 
Esa. 59 ●●  Wherefore consume we so away in our miseries? Is it that God hath deaf ears & heareth not them that call upon him? Or that his arm is broken so as he cannot help them as he did at the first? No no: but because our sins have cast a bar between him & us, & we be not worthy to come at him to feel his help as afore.  
Besides this, Moses by way of comparison toucheth the children of Israel yet nearer the quick in that he sayeth, That their enemies were judges thereof. And thereby he meaneth that even beasts might perceive it (as it is said in the proverb,) and that blindfolke might judge of it by groping. Now who were the enemies of the children of Israel at that time, but the Infidels which had not any spark of light, even such as were sotted in their superstitions? And how could they then judge of God's power? Even by the apparantnes thereof, which was so great that it needed not any great reason to conceive it. So then, in effect Moses sayeth here that God had so manifested his power in saving his people, as that not only they which were enlightened by the holy ghost, but also even the brutishest in the world might perceive it. And in deed, what miracles wrought God in delivering his people out of the land of Egypt, and in leading them through the wilderness? Need we any great sharpness of wit to conceive so wonderful power, which may ravish our wits to be astonished at it? No: but for as much as God hath showed himself so openly: both great and small and even the grossest in the world must needs perceive, that it is God. So then, whensoever the word is matched with experience, & God giveth us as it were spectacles to help us, so as if our eyes be weak or dimmed, his word may be a guide to show us how to discern his power towards us: surely there will be no excuse for us. For even the Heathen must needs be judges or witnesses thereof, so as we cannot aleage, Yea it is true that God hath done it, and we ought in deed to discern it, but alas, we perceived it not, for he dealt after such a dark fashion, as we could not attain thereto. Now, God telleth us that if we were not so malicious as to shut our eyes, to stop our ears, & to dull all our senses when he showeth us the tokens of his goodness and mercy: we should feel them with our hands, though we had no eyes to see them withal. And on the contrary part, when he teacheth us, if we were not wilfully blind, that is to say, are contented to be ignorant of the things which ought to be best known unto us, it could not be but that unless we continued, & that through our own unthankfulness, wrapped up in ignorance, it could not be I say, but that very blind folks themselves should be sufficient witnesses against us, neither need we to seek any further startingholes in this behalf, for it shall be in vain. After that our Lord hath drawn us to him as well by his goodness as by his chastisements, and we come not to him, nor persist to live in his fear: then shall we come to the point to have it cast in our teeth, and even the ignorantest in the world, the Infidels which never tasted of God's truth, must rise up to bear witness against us, and to condemn us, and to cut off occasion of all excuses. Lo at what point we shall be then. But this is said unto us to the intent we should not tarry to be condemned after that fashion. Then seeing that our Lord maketh his word known in these days, even to such as are bewitched by Satan: & seeing that unto us he giveth his word, not only as a lamp, but also as a bright shining sun to give us light, and we be put in mind every minute of an hour to think upon him, to benefit ourselves by his works, and to take such warning by them as may confirm our trust in his goodness, and bring us to his obedience: let us on our side apply our minds wholly that way, and every of us put his endeavour thereto, and give another manner of judgement upon such as have despised God, and scorned his goodness. Let us (I say) become their judges, according to that which is said, 
1. Cor. 6.2.  that being the members of jesus Christ, we shall judge the whole world. The way then for us to put this text in ure, is not to tarry till our Lord have condemned us by the testimony of the unbelievers, but to be so well disposed to walk under his obedience, as our whole endeavour may be to frame ourselves to that which he showeth us, and every of us to make his profit in such wise thereof, as our Lord jesus may acknowledge & avow us to be members of his body, and we may boast ourselves to be his, when it cometh to the last day.  
Now let us fall down before the Majesty of our good God with acknowledgement of our faults, praying him to vouchsafe to have pity upon us his silly creatures, and that although we have deserved to be cast off by him, yet notwithstanding he will not deal with us according to our deserts, but rather show forth the treasures of his goodness, and for our Lord jesus Christ's sake receive us into favour, not only to pardon our faults past, but also to bring us home again to himself, and to reform us in such wise unto his will, as all our whole life may be conformed to his righteousness. That it may please him to grant this grace not only to us but also to all people and Nations of the earth, etc.   

On Monday the xv. of june, 1556. The CLXXXVI. Sermon which is the ninth upon the two and thirtieth Chapter.  
32 For their vine is of the vineyard of Sodom, and of the fields of Gomorrha, and their grapes are grapes of gall, and their clusters are bitter.  
33 Their wine is the poison of dragons, and the cruel gall of the Asp.  
34 Is not this laid up in store with me, and sealed up among my treasures?  
35 Vengeance and requital belong to me. When time is, their foot shall slip. For the day of their destruction is at hand, and the things that should come upon them do make haste.  
Here our Lord showeth what manner of fruits the jews deserved to gather. As if he should say, that the vengeance which he intended to execute upon them, could not be found to be cruel, because there was nothing else in them but gall, bitterness, and all manner of poison. And because these figurative speeches might seem somewhat obscure: he addeth, That they brought forth none other than the fruits of Sodom and Gomor. Whereby he doth them to understand, that their wicked deeds were as shameful as the doings of those two Cities, the which it was Gods will to destroy with lightening from heaven, to give an everlasting example to the whole world. Now we see in effect what the meaning of Moses was. In deed some take this for punishment, saying that GOD would pay them with the like. As how? Namely that he would give them bitterness, sourness, anguish, and all manner of punishments to drink of. And true it is that the Scripture speaketh oftentimes so: for it likeneth all the chastisementes which GOD sendeth upon men, 
〈◊〉. 7.22  unto drinks. Thou shalt drink of my cup. As how? I will send you of my spirit of giddiness, and of the spirit of rage and madness. Likewise in another text he sayeth, I will feed you with heaviness and sorrow, and I will make you to drink of my wrath till ye burst. This kind of teaching then is rife enough in the holy scriptures. But in this text God hath a higher respect. Indeed it is true that he threateneth the jews, but yet therewithal he showeth that he will punish them justly according to their offences. They that refer this to the heathen and Infidels, deceive themselves. For they took it, that God after he had punished his own people, would turn his wrath against those by whom he had served his turn, accordingly as we know that when God listed to execute his vengeance upon the jews, he used the service of the heathen, stirring up sometime the King of Egypt, sometime the King of Assyria, and another while the King of Chaldie. Ye see then that the Infidels were the instruments of God's wrath. Not that they minded to serve God in making those wars: but we know that God by his secret providence overruleth all things here below; and applieth them all to good use, making men how wicked soever they be, even in despite of their teeth to execute and perform all the things that he hath ordained. Now when God hath so served his turn by the heathen; then comes their turn also. For it is said that when God hath done and dispatched all his work upon mount Zion, 
〈◊〉. 12.  then will he also overmaster all those which play their pranks, and ween to scape God's hand and to abide unpunished: for he will well enough find them out to pay them double. Howbeit, Moses in this place treateth not of the heathen, but rather proceedeth in his matter wherewith he had begun: which is, that God would punish the jews, which ought to have been as his children, and yet notwithstanding had not ceased to make war against him, so as he held them and took them for his enemies. After which manner we see how he speaketh by his prophet Esay in the first Chapter, 
Esa. 1.24.  saying: Alas, must I needs be avenged of mine enemies?  
But now that we know of whom Moses speaketh: let us look more nearly wherefore it is said that the vine of the jews is of the vineyard of Sodom and of the fields of Gomor. We know how our Lord likeneth his Church to a vineyard. And not only in this place; but also in the fifth chapter of Esay it is most notably set down, where he sayeth, I will sing a song unto my beloved of his vineyard. 
Esa. 5.1.  There the Prophet taketh upon him GOD'S cause, like as a friend undertaketh a quarrel of him for whom he is minded to do it. I will go sing a song, sayeth he. After I had brought thee out of the Land of Egypt, I planted thee in a fat soil, I husbanded thee, I made a pressing fat for thee, and I omitted not any thing that belonged to thee: and now whereas I looked to receive good fruit of thee: thou hast brought me forth nothing but bitterness. Yea and our Lord jesus himself had an eye to this song of esay's, when he accused the jews of such unkindness towards God, 
Matt. 21.33  that when he had laboured by all means to save them, yet they advanced themselves so far against him, as to murder his prophets whom he sent unto them to gather up his Rents, yea and in the end to murder his only son and heir.  
But now let us come to that which Moses sayeth here; namely, that they be of the planting of Sodom, and of the field of Gomor. It be hooueth us to mark these two contrary things. The one is, that God had chosen that people for his heritage, tendering it as a vine, and husbanding it all manner of ways. It was meet therefore that they should have yielded some good fruit unto God, and that was the fruit of Sodom, that is to say, all manner of wickedness wherewith God's anger and vengeance were provoked against them. And not without cause doth Moses speak so: for he foresaw in his mind, that that people would give themselves over to all evil. And we know also how the prophets reprove them for it. For they blame them not for some mean faults; 
jer. 23.14. Ez. 16.46.15  but they tell them that they have outgone the wickedness of the Sodomites and Gomorrites, & that when the account cometh to be made, Sodom and Gomor shallbe their judges, yea and be counted innocentes in comparison of Israel and juda. For we must always remember that God had gathered that people to himself, and that the more favour he had bestowed upon them, the greater was their unkindness, and consequently the grievouser was their fault, and the less were they to be excused. Now the Prophets had an eye to the things which Moses had prophesied afore. And so the whole matter cometh to this point, that the jews, who ought to have glorified God, and which ought to have had none other regard nor other study all their life long, than to live in all pureness of conversation; ceased not to do evil, and to yield all manner of bitterness unto God. Sith it is so, we must not think that God did them wrong, neither ought they to complain though he punish them extremely, and lay far greater and horribler vengeance upon them, than upon all other Nations of the world. Such fruit then as they had sowed, and such fruit as they brought forth, such fruit did they gather: and it was good reason that God should deal so rigorously with them. That is the thing in effect, which we have to bear in mind.  
And now to apply this lesson to our benefit, let us mark first of all, that if we ween ourselves to have done but a small fault, as men commonly do either cloak their offences through hypocrisy, or else go about to make them less than they be indeed: God will take us to be like the folk of Sodom and Gomor. And why so? Those blind wretches gave over themselves unto overheynous and cursed sins, and became beastly. But what? As for us we have the light of life: we have GOD calling us into the way which is ready made, so as we need but to go on: we be warned to walk in obedience to GOD, and to dedicate pur selves wholly to him even as he hath chosen us to be his heritage: 
 now if after all this, we offend him yet still, although our sins be counted but small before men, are we not as blamewoorthy as Sodom and Gomor, considering the rebellyousnesse which is in us, and that we make war against God even of set purpose? Yes: and therefore let no man beguile himself, nor no man flatter himself, but let us consider how our Lord will condemn us still as he did Sodom and Gomor. For God did give them their fill, 
Eze. 16.49.  so as they had abundance of all good things, whereupon they waxed proud, and did shut their hands and vouchsafed not to secure the poor and needy. To be short, in that place he accuseth Sodom and Gomor of three things: first that when GOD preserved them, they became unthankful to him, and considered not from whence their welfare proceeded, secondly that they grew proud, and gave themselves to pomps and delights: and thirdly that they were cruel, and had no pity nor compassion of their neighbours to relieve them, having wherewith. And now let us see if our Lord give not us occasion enough, to love and serve him, seeing he blesseth us so many ways. We must not have an eye to the things that belong to this flightful and transitory life, and to the sustenance of our bodies: but let us consider how God poureth out his spiritual benefits upon us. Having so our fill, what acknowledgement do we make to him thereof? Doth not the world see that we put all things out of mind? It should seem that our meaning is to devour GOD'S benefits even in mockage of him. As touching pride, doth not the world see how great it is in most of us? Do we suffer ourselves to be guided by the hand of God? Nay, as soon as any man shows us our faults, we gnash our teeth at him, and there is none of us that will be meekened. True it is that we will all generally confess, that it is good reason that GOD should govern us, and that we should be guided and directed by his word: but when it comes to the proof, none of us will taste of that sauce: every of us letteth the bridle lose to his lusts, and so we drown and become drunk in our delights. Likewise we be full of cruelty. Where shall a man nowadays find men that desire to communicate so with their neighbours, as they be contented to relieve the need of the poor? We see the contrary. Think we that GOD sleepeth in the mean while? Think we that he hath a double measure to meet with? So then (as I have declared afore) we shall gain nothing by flattering ourselves: but GOD shall ever find us like to the folk of Sodom and Gomor, if we beelie his word, and in stead of dedicating ourselves unto him, do lead a heathenish and lose life. That is one thing which we have to mark upon the first place.  
Again, let us mark well also, how he likeneth the fruit of Sodom and Gomor to the gall or venom of the Asp, to the cruel or deadly poison of the Dragon, and to all manner of bitterness. For thereby he doth us to understand, that when we live wickedly, it is all one as if we offered GOD poison to drink, or would go about to poison him. True it is that God is not subject to such things: but yet is it not long of us. But if a child should offer his father the gall of an Asp, and all manner of bitterness: I pray you would not every man abhor such a monster? Would they not say he deserved to have all men rise up against him to root him out? Behold, here our Lord complaineth that when we yield not the fruit which he requireth of us, it is all one as if we did give him bitter things to drink, or as if we would make him to burst with gall, or with the poison of an Asp. Were this weighed as it deserveth, surely we would stand more in awe than we do. When the devil tempteth us and provoketh us to evil, if we bear this lesson well in mind, [we would say to ourselves,] how now? Wilt thou proffer thy GOD the gall of Asps, and rank poison to drink? Truly we are not so blockish but that our hearts would relent at it, and it would make us to bethink ourselves. But alas, the devil doth so bewitch us, that we follow our wicked lusts still. Nevertheless this is not spoken in vain. So then let us not imagine that Moses hath heaped up here a deal of needless speech in that he sayeth, Their vine is of the planting of Sodom and of the vinyeard of Gomor: and again, their grapes are bitter, they be the very gall of the Asp, and their wine is the poison of Dragons. His gathering of all these things together, is to show us that we cannot set ourselves against GOD by leading a disordered life as we do, but that (so far as is possible for us) we offer to him bitterness and sourness to drink, as if we should put venom and poison into his cup. And even for that cause also doth he complain that such as have so rebelled against him, have grieved his spirit. Not that God (as I said afore) is subject to any such passions: 
〈◊〉 ●3. 50.  but therein he showeth men's wicked doings according to this saying: They shall perceive him whom they have wounded. 
〈…〉 .10.  And how is that? Where are the daggers and sword wherewith GOD can be wounded● Nay he showeth that our sins are taken as ●●re to heart, as though they were daggers to wound him withal. Now seeing it is so, and that our God having chosen us for his vine and planted us, doth also take pain still to husband us; let us learn not to yield him so harsh and bitter fruit, but rather to regard what he demandeth of us, and thereunto apply ourselves, that in the end we be not condemned to have been as Sodom and Gomorre, whereas he would have had us to have been his holy city, and he himself would have dwelled among us, as in his sanctuary and dwellinghouse.  
Now he addeth thereunto, Is not this laid up ●ith 〈◊〉? Is not this sealed up among my treasures? This text comprehendeth two things. For first of all God showeth that sinners beguile themselves, imagining to scape his hand as though his eyes were blindfold, or as though he regarded not the things that men do here below. And secondly he showeth that he also will therefore do his office, that is to wit, that forasmuch as he knoweth their sins and wicked deeds, he will also punish them as they deserve. Those are the two points which we have to mark. Now as touching the first, we know that men do always furmise that God perceiveth them not. True it is that we will not say it with open mouth, nay we will abhor to say so: for if it be demanded of the veriest naughtie-packes, whether God govern not the world, or whether he know not all men's faults: they will say yes. But yet for all that, it is certain that such as provoke him so boldly, are so dull-headed and brutish, that to their seeming God seethe them not: and the Scripture is full of that thing. 
〈…〉 .9.  Shall not he which hath made the ear, hear? Shall he be blind which hath created the eye. Shall not he which fashioneth men's hearts understand all their thoughts? And they again have said on their part, God shall not perceive it. To be short, experience showeth that when men have hardened themselves in their sins, they do also bear themselves in hand that God thinketh not any more upon them, but that he turneth his back and forgetteth them. Lo at what point we be. But our Lord telleth here on the contrary part, that all those things are laid up in his treasures, and fast sealed. As if he should say, true it is that at the first dash I show not that your sins are come to my knowledge, I make as though I saw them not. Now because I use such patience, you imagine that I sit idle in heaven, and let you alone, and mind not any more the government of the world. Therefore ye abuse my goodness when my vengeance is not seen out of hand: but yet are all those things laid up in store by me, and fast sealed up in my treasures.  
Now to benefit ourselves by this text, let us have an eye to that which is said in Daniel, 
Dan. 7.10.  that the books shall be laid open when the judge holdeth his Assizes. Therefore if our sins be hidden as now from the world, so as we be not accused of them nor no man rebuketh us for them, insomuch that we do as it were fall asleep in them: let us nor therefore forbear continually to mourn for them before God, and to enter into account, and to quicken up ourselves, knowing well that the Registers must be laid open, when the sentence shall be given, and that as then our indictment must needs be framed. We shall not be made privy to it aforehand, but as soon as the Trumpet shall have sounded, and our Lord is set upon the bench, there shall need neither Register nor secretary to read it, but every man's conscience must accuse himself, and every man bear witness against himself, and every man must lay open his own shameful dealings. Sith it is so, let us take heed to ourselves, and not deceive ourselves by our vain selfesoothing. For although God punish us not presently, but bear with us for a time: yet doth it not therefore follow, that he perceiveth not all our naughty and wicked doings. That is the thing then which we have to remember in this text, wherein God saith; that all these things are laid up by him, and fast sealed up in his treasures.  
Yet notwithstanding, no doubt but Moses had an eye to the punishments, as if it had been said, that GOD can well reserve chastisementes to their due times, so that if he utter them not at the first, he knoweth wherefore he delayeth them, and yet in the mean while they abide fast locked up. Therefore whensoever GOD openeth his chests, he will find terrible manners of vengeance, which are incomprehensible to us as now. Yea and let us mark, that when GOD hath punished us two or three ways, if he withdraw his hand afterward and yet we cease not to offend him still, but hold on from evil to worse: we shall be amazed to see what new punishments he will find out, which we never thought of. Therefore let us not beguile ourselves as though we by our wit could measure both God's punishments and all things belonging to his judgement: but rather let us understand that they be hoardward up as treasures; and as often as we bee●thinke us of our faults, let us say with David, Lord who is he that knoweth his own sins? 
Psal. 19.13.  Truly David played not the hypocrite in hiding himself, neither sought he vain and trifling shifts to disguise his sins: but after he had well examined himself, he saw that God is a far other manner of judge than he himself was, and (as Saint john saith) far greater than our own consciences. 
●. john. 3.20  If our own consciences accuse us, for every fault which we perceive in ourselves God knoweth a hundred. So then, there is no more for us to do but to cry out with David, Who is he that knoweth his own faults? 
Psal. 19.13.  Lord cleanse me from my secret sins. The way then which we have to deal, is first & foremost to do our endeavour to search well the evil that is in us, and (when we have done all that we can,) to conclude in the end that we perceive not the hundredth part, and that God must be feign to cleanse us from our iniquities, even though we perceive them not at all. Let that serve for the one point.  
Again as touching punishments, If GOD maintain us in rest and at our ease, yea and thereunto do also prosper us: it must not make us to fall asleep. For why? He hath his treasures in the mean while, which are hoardward up. Therefore let us be afraid, and although the signs of his anger appear not, but he seem rather to smile upon us: yet if any man find himself faulty, let him flee to him and pray him to forbear the putting forth of the treasures of his vengeance, and rather to cleanse us from all our faults, and to set us so clear from them, as we may come before his face without spot, and unblamable, not in respect of our own perfection, but because he hath forgiven us our offences, and so buried them as he will not call them to account. After that manner must we put that text in practice. And so at a word let us mark well, that it behoveth us to awake that we may live as in the presence of God. Seeing then that nothing escapeth him, nor nothing fleeth out of his remembrance, except it be when he vouchsafeth to use mercy towards us: and like as he marketh all our offences, so he hath wherewith to punish them, and he can lay most horrible and dreadful vengeance upon us: let us not tarry till he execute such sentence upon us, but (as I told you afore) let us rather pray him to cleanse us from all our sins, and to utter forth the endless treasures of his goodness towards us.  
Now to confirm this lesson, Moses addeth, Vengeance is mine, and I will pay home in time convenient. Their foot shall slip, the day of their destruction is at hand, the time thereof hasteth on ●pace. We see that when Moses said, This is laid up in my treasures, he meant it not simply of men's sins, but also of the corrections which God sendeth upon such as have offended him too much, & to show that he hath means wherewith to punish them, which are unknown to men, and which shall amaze them when they come to pass. In respect whereof he saith. Vengeance is mine: As if he should say, what think ye me to be? For you call me God, and yet in the mean while ye acknowledge me not to be the judge of the world: and that is a robbing me of my glory and majesty. And in deed, what is GOD'S being, but that when men have lived in this world, they should come to account before him, and he be their judge? If we scape God's hand, so as our faults abide unpunished, and every man might run at rovers as he listed, and in the mean while GOD should shut his eyes at them; what a thing were [that? Should we not make as it were a dead idol of him? Yes certainly. Here therefore GOD challengeth to himself the office of revenging, as if he should say, Think not that my divine being or this name of GOD consisteth in I wots not what an idle toy: but that it importeth that I govern the world with my power, that all things are guided by my wisdom, that my righteousness reigneth, and that I have the dominion of the world in such wise, as all things must needs come to account before me, that such as have served and honoured me may not lose their labour, nor the wicked escape unpunished which have not ceased to break all order and to work me despite. After this manner will I be known to be GOD, even when you shall perceive and feel my wisdom, power, and righteousness. Now then, vengeance is mine (saith he) that is to say, I am the judge, and therefore beguile not yourselves. It seemeth at the first sight that Moses saith not any thing here, which is not known and confessed of all men. For who will deny that God is a judge? And yet for all that, (as I said afore) after we have confessed it generally, every of us entangleth himself in his own imaginations, and we think not upon it when it cometh to the offending of GOD, we make no account of it, all is one to us, we be as bold as mad men. And must it not needs be then, that the knowledge which we had thereof is overcast with a slumber? Now then forasmuch as men do wittingly deceive themselves, by turning away from this doctrine, that is to wit, that GOD is the judge of the world: therefore are men here put in mind that vengeance it his, and that he will not forget to execute his office. And so we see now to what purpose Moses used that lesson.  
Notwithstanding this, Saint Paul allegeth the same even properly also, thereby to restrein us from revenge and from taking upon us the thing that GOD hath reserved to himself. 
Rom. 1●. 1●.  Now than my friends (saith he) revenge not yourselves, but give place to wrath: for it is written; Vengeance belongeth unto me. There we see how Saint Paul assuageth the choler and unruly passions which carry men away, when they be in a chafe. My friends (saith he) revenge not yourselves, for ye must give place to wrath, or else it is all one as if ye strived against GOD, and hindered him from doing his office. But let him alone, for he hath promised that forasmuch as he is the judge of the world, whensoever you be troubled by your enemies, he will requite them with the like: howbeit conditionally that ye bear all things patiently and meekly. For if ye will needs avenge yourselves, it is all one as if ye did shut the door against GOD; as who would say, I will not tarry for him, but I will try what I can do of myself. How so? God is willing to be your protector, he is so gracious to you all as to take you into his tuition, and to avenge you of your wrongs: and you be so unpatient and fumish, that ye cannot find in your hearts to tarry his working. But whosoever hasteth after that sort, doth as it were thrust himself into God's seat, and that is a blaspheming of his name. Now therefore be well advised (saith he,) and look that ye give place to GOD'S wrath, that is to say, that ye suffer our Lord patiently and with a mield and quiet mind, to do and perform the thing which he hath promised, for as much as vengeance belongeth unto him.  
Thus we see now whereto this saying tendeth, and that Saint Paul hath applied this text wisely, as whereof two things may be gathered: whereof the one is, that for as much as we see ourselves continually given to shroud ourselves under hypocrisy, we should always live in fear and wariness: assuring ourselves that when we have played the beasts never so much, and when we be never so besotted in our sins, we shall have made never the better market, but in the end GOD will needs perform that which he speaketh here. For why? He cannot be God but that therewithal he must needs be judge of the world also. Therefore let us live in awe of him. Secondly we have wherewith to comfort us, in that we see he will avenge us of our enemies; if we endeavour to give ourselves wholly unto him, and to keep ourselves brooded under his wings; for if we suffer him to guide and govern us by his holy spirit, and endeavour to follow his word, the vengeance which is to be feared of all the despisers of his Majesty and of all that strive against his word, shall be turned upon our enemies, and in so doing our Lord will show and confirm the fatherly love which he beareth us. To be short, on the one side this doctrine provoketh us to be afraid to provoke the wrath of our GOD wittingly, for fear lest we feel his horrible vengeance. And on the other side it gladdeth and cheereth us, because we see that GOD undertaketh war against our enemies, to revenge our wrongs as if they were done to himself. Now therefore if we will obey Saint Paul's exhortation, we must note that we must not only refer all revenge unto God: but also hold ourselves as bridled or imprisoned, and not desire to have GOD to execute all things which we have imagined in our own fancies. For there are which will not revenge themselves with their hands, but yet they would have GOD to execute whatsoever they have conceived in their own brain, yea and they do even pray unto GOD to thunder down upon their enemies. But contrariwise we be commanded to pray for the welfare of them that do us harm. 
Matt. 5.44.  Then must we not only abstain from revenge, but also pray GOD to forgive our enemies, and to turn them, and to have pity upon them. For if we avenge ourselves, how do we leave it to God's wrath to be avenged? True it is that if our enemies be utterly past hope of amendment, we must put them into the hand of the judge. But until such time as there be no more hope of recovery, let us always desire their conversion unto GOD, and let us further them thereunto, by teaching them as much as we can. Therefore, to give place unto wrath, is not only to keep our hands tied up, that we do not murder men: but also to bridle our affections, so as we wish not any evil to our enemies; but rather (while they be conversant with us here beneath▪) to desire God to have pity and mercy upon them, so long as there is any hope of them.  
Let us now go forward with the saying of Moses. To me (sayeth he) belongeth Revenge and Requital, or I will requite it. For the word which Moses useth may well be translated thus: Vengeance is mine, and therefore I will requite it. As if our Lord should say, I will do my duty: for I am not as mortal men, which do often fail, pretending great titles and doing nothing in effect. Seeing then that vengeance belongeth to me, I will pay every man according as he hath deserved. And so thereupon he concludeth, That their foot shall slip in convenient time. Here Moses meant to show, that whereas God had spared the jews, it did not therefore follow that he had quite and clean discharged them, but that his bearing with them was to see if they would at length return to him again, and that for as much as he saw them stubborn, they should catch a fall in the end, yea even in the turning of a hand. He addeth expressly: in time convenient, to show that he knoweth that it behoveth him to moderate his rods, and that it is not to be said that he foresloweth too long, when he is not hasty. And why? Because he doth things in their due seasons. Therefore we must let him alone with the doing of his works in such measure as he listeth: we must not hast God's vengeance after our own fancy. And he useth this comparison, That their foot shall slide, or slip. And why? For we see how the wicked misbehaving themselves against GOD, do vaunt themselves above other men, and are not contented with their own place and degree, but they suppose that without wings they can take the Moon with their teeth, as the common saying is. For as much therefore as they exalt themselves above other men, and would as it were set their feet in all folks necks, yea and that they make countenance to be no more subject to GOD himself: Moses sayeth expressly that their foot shall slip. As who would say, Think they that they shall keep their footing? Think they themselves so well rooted and grounded, that they shall never be shaken? Nay, but as it is said in the tenth Psalm, 
Psal. 10 6.  They shall stumble, and I will make them to slide. 
Psal. 37.9. Psal. 75.18.  According whereunto it is said in another place, Lord thou hast set their feet in slippery places. To be short, Moses meant to show here, that God will overthrow all the despisers of his word. When they have long time looked aloft, and flourished and prospered among men, yea and triumphed over others: he will at length make them to stumble. Therefore let us not trust to our state, neither let us abuse ourselves when we be upheld and underpropped, so as the world favoureth us and we have store of worldly helps to maintain us. For why? Unless God hold us fast, and that we rest upon him, surely we be in slippery places: for although we perceive it not, yet is there nothing but ye in this world. One special point then which we ought to note well, is that we must not think to have any stay but in the grace of God. When he vouchsafeth to maintain us by his power, then may we assure ourselves that we be well grounded. But if he be not favourable to us, if he uphold us not: let us assure ourselves that we stand upon ye, and we shall not need any thing to overthrow us. And although it befall us not so at the first dash, yet let us assure ourselves that the convenient times are in the hand of God, who knoweth well the fit seasons, and that if they be not to day, they will be to morrow. And that is a thing which ought to waken us well, and make us to look about us for fear of this lesson.  
Also on the contrary part it ought to be a comfort to us to see how our Lord overruleth all things in this world, and that although the wicked which seek our overthrow be now exalted, and have such authority that they make all other men to tremble: yet our Lord will give them the slip, and trip up their heels. Ye shall see them vaunt themselves, ye shall see them look as big as though they would swallow up God's Church, ye shall see them make stout brags, the thrusting forth of their hand is enough to sweep down all things a hundred leagues off; & yet ere they can turn their foot, they are cast down and all their attempts go quite and clean backward. Now when we see these things, truly it is enough to astonish us and to abash us: but yet on the other side seeing it is said that they stand upon ye, 
Psal. 73.18.  God will make them to stumble. The remembrance whereof being well printed in our minds, would put away all impediments that keep us from fleeing unto God, & from praying him to vouchsafe to hold us always under his protection, under the which, (do the wicked what they can against us) they shall never bring it to pass▪ Thus much concerning the convenientness of the time, and the slipping or sliding whereof Moses speaketh here.  
Now to knit up the matter withal, he sayeth, That the day of their destruction draweth nigh, and that their times are coming in haste. This serveth still to touch those the better, which do easily bear with their own faults, and cast the time behind their backs, as they say. But GOD telleth us that suddenly ere they think of it, yea and even when they warrant themselves peace and rest, their destruction shall come upon them, accordingly as the Scripture doth oftentimes put us in mind thereof, 
Esa. 57.21  and not without cause. For we see how men do take their advantage, because they imagine that when God hath borne with them a day, a month, or a year, it shall be so still for ever after. By this means ye see how men do reckon without their host, bearing themselves in hand that time is worth monnie, according to the common proverb which hath reigned at all times. For this cause it is said, that the wicked must feel God's hand in such sort, as that they shall be overwhelmed ere they think of it. 
Esa. 13.8.  And therefore the Scripture likeneth them to a woman with Child: for she is overtaken in less than the turning of a hand. Even so is it with those which are full of God's wrath according to their feeding of it in themselves. And yet for all that, they go on still and keep their old trade, bearing themselves in hand that God is a great way off, and that they shall have forewarnings a long time before they feel the blows. But they be amazed to see how God hath utterly destroyed them.  
For this cause it is said, Your days make haste, your time is at hand. And that is the thing which Moses looked at. Therefore let us now look to benefit ourselves by this lesson, and let us make our commodity of it in such wise, as we may walk in the fear of our God. Although things seem to be in quiet, yet let us not cease to have an eye to his wrath. For that is a thing wherein our faith must be exercised. If our lord spare us and deal not roughly with us as we deserve; let us think, alas, yet have we offended our God exceedingly, and thereby deserve well that he should look sternly upon us: and yet notwithstanding he showeth himself to have pity upon us, but yet must not that cause us to fall asleep. The first thing then which we have to remember upon this place, is that we must have an eye to God's wrath a far off as though it were at hand. The second is that we must be of good comfort when God seemeth to be as it were asleep and letteth the wicked alone, and toucheth them not so much as with his little finger, but seemeth even to favour them. Let us assure ourselves that their state is never the better for all that. For it shall amaze us to see how God will work more in one day, than we looked for in ten years. Ye see then after what manner the faithful aught to hold themselves in awe. Namely that when we have bethought us of God's threatenings, and considered that his judgements make haste in coming: we may be sure that we shall not linger overlong in this world, but that God will perform this saying of his by the prophet Abacuch, 
Abac. 2.3.  that although he show not himself to have pity upon his children at the first: yet will he perform his promises: and although he do it not out of hand, yet shall we perceive in the end, that they make haste, that is to say that they be coming in time convenient.  
Now let us fall down in the presence of our good God with acknowledgement of our faults, praying him to make us perceive them better than we have done, and in the mean while not to suffer us to settle still in our lewd dealings and offences, nor to yield him such bitter fruits, that in steed of being his inheritance we should become as Sodom where all manner of outrage was committed; but that being governed by his holy spirit, we may be cleansed from all our wicked affections, that having brought him forth such fruit as he requireth, we may be gathered up into his glory, to be taken and avowed for his children: And that when he chastiseth us we may so benefit ourselves by his corrections, as we may not become unreformable, but return to him out of hand, to the end we may not only be exempted from the curses wherewith he threateneth the skorners of his word; but also be maintained by his defence, and his wrath and vengeance be turned upon our enemies, to the better assuring of us that he is our God and Saviour. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, etc.   

On Tuesday the xuj. of june, 1556. The CLXXXVII. Sermon, which is the tenth upon the two and thirtieth Chapter.  
36 Surely the Lord will take in hand the case of his people, and repent him over his servants, when he seethe their strength is so gone from them, that they be in a manner shut up, and none of them left remaining.  
37 And when it shallbe said, where are their gods, [even] their God in whom they trusted:  
38 The fat of whose sacrifices they did eat, and the wine of whose drinkeoffrings they drank? Let them step up and help you, and let them be your refuge.  
39 See now how it is I, even I that am God, and there is no God with me.  
Such as think that God hath hitherto already threatened the heathen & uncircumcised, which scorned the jews when they saw them in adversity, expound this text as though our Lord should say that he will maintain the case of his people, when he sees them become such a skorningstocke to the Infidels, and that he will rejoice in so doing. For the second word which Moses useth, betokeneth sometimes to comfort. But we must remember what hath been said afore, namely that GOD continueth in threatening such as cannot be subdued but by main force, according to the hardness of heart which we know to have been in that people. It was not enough then for God to have threatened them in a word or twain: but it stood him upon to hold them as it were imprisoned. And that is the cause why he addeth now, That God will judge his people. As if he should say, Those whom GOD hath chosen must not think to have a privilege to be let alone unpunished in their offences and wicked doings: it is clean contrary: for therein will God show his justice. And although God be judge of the whole world in general: yet will he be known to be so chiefly in his Church as the which is his house, 
1. Tim, 3.15  and it is good reason that he should have a care thereof and show himself to watch over it. And therefore when they that have been trained in God's word, and are his flock do run astray: he must needs reform them first of all. And that is the cause why the Prophet faith that judgement shall begin at God's house, which thing Saint Peter allegeth also. And it is a very notable saying, and such a one as may serve us to great purpose. For we be abashed when we see God lay his hand upon them that call upon his name, and are counted of the number of his servants. When he handleth them more roughly than he doth the Infidels, which belong no whit unto him, it seemeth strange. But we must note what I have alleged afore, namely that forasmuch as GOD acknowledgeth us for his household folk, he must needs have a special care of us. Therefore when he sees us go astray, he reformeth us, whereas in the mean while he makes as though he saw not the faults of those that are strangers to him, which never knew him, and which never had any instruction by his word: he giveth them the bridle for a time: not that they shall not be driven to yield an account thereof in the end, but for that (as I have said afore) God executeth his chastisementes rather upon his own Church, than upon all the world beside: Or at leastwise beginneth at that point. And that is the meaning of Moses in this place where he saith: The Lord will judge his people. As if he should say, Consider upon what condition God hath gathered you together, to wit, that you should call upon his name, and be his people and his heritage; his intent is to govern you himself, and to have the guiding of you himself. Now than if ye be rebels against him, he must needs have his hand lifted up, for to punish you. Know ye therefore that when ye transgress his law, and that moreover he sees you hardened in evil and cannot reclaim you by gentleness, he must needs use an other remedy, and deal with you by all kind of rigour: for it is his peculiar office to judge his people.  
And hereunto also is referred the text that was alleged yesterday out of Esay, 
Esa. 10.12.  When God hath dispatched all his work upon mount Zion, then will he turn his sword against the skorners of his majesty and against his utter enemies. There the Prophet meant to hearten the faithful which might be troubled when they saw God punish them out of measure as men might deem, and in the mean while bear with the heathen who had prosperity and made good cheer as though God gave them more liberty to do evil. The godly therefore might be shaken, and what means this? What availeth it us to have the promises? Where is God become? It were better for us that he gave us over, and we had no acquaintance with him. After that manner might a man be tempted as in respect of the flesh. But the Prophet saith, No, no, spite not them which live now in rest, for they shall have their turn. Howbeit, God must first finish his work upon mount Zion, that is to say, he must first begin with you, because you be nearest him, insomuch that you ought to be linked to him by the bond of his word. But you have failed, you have offended: and therefore he is feign to chastise you, and that not slightly as it were with his little finger, for he will do all his work throughly. And it is not without cause that he setteth down the word All; for it serveth to do us to understand, that we must have our backs ready to receive his strokes, until it please him to withdraw his hand who knoweth when it is enough, and that he have chastised us as much as needeth. That is the thing in effect, which we have to remember upon this text.  
And the Apostle also helpeth us to that construction in the tenth to the Hebrews. For after that he hath showed that if they which break the Law of Moses were condemned to death, we in these days cannot escape Gods venge●unce, if we break the covenant which he hath made with us by the blood of our Lord jesus Christ, which ought to be much holier to us than the covenant which he made, but by the blood of brute beasts: after his speaking so, he addeth, My friends, ye know how it is he which hath said. 
Hebr. 10.30  I will judge my people, it is I to whom vengeance belongeth. Also he noteth the text that was expounded yesterday, and likewise the same which we treat of as now. And we see how this applying of them is to make us to understand, that if God spared not the despisers of the covenant which he had made and contracted with them in old time; needs must we be handled more roughly in these days. For we be worthy of it, considering that God hath showed himself to us after a far more excellent fashion, by sending his own son, through whom he would have us to be the more confirmed in the promise of salvation, by means of his blood which is the very seal thereof. Now then, if we in these days despise so great a good turn, God must needs show double rigour to us, and execute the thing which Moses speaks of here, which is, that vengeance belongeth unto him, and that it is his office to judge his people, and that he will do it.  
Now afterward Moses comforteth the faithful, telling them that God's rigour shall be none such, but that in the end he will have pity upon such as are not utterly past grace. He will repent him over his servants, saith he. This is added as a qualification of that which he had said afore, to the intent we should not be too much dismayed when we hear that in punishing sin God will begin at us. For that might put us into such an unquietness, as that we had lever he should let us alone, and never take or avow us any more to be his people. Not without cause therefore doth the Apostle add this qualification: My friends (saith he) true it is that we must live in fear, and beware that we tempt not God in abusing his goodness. If he bear with us for a time, we must not in the mean while play the lose colts: for if we be his people, we must receive the first stripes. And why? Because he hath a special care of our welfare, and he must needs call us home again to himself when he sees us run at random. But yet must not we think our case the worse, neither must it grieve us to be so chastised at God's hand. For why? He will punish us measurably, and in the end we shall perceive that he hath not forgotten his mercy for all his showing of such rigour. He will then repent over us, because he seethe we be his people, and that he hath entered into a covenant with us and hath adopted us for his children: and therefore he will have us to be his servants, to the end he may rule over us: and so at the length he will declare; that whatsoever he hath done in correcting us, hath not been done in vain, or without purpose. But when the word is taken for Comforting, it is as much as if GOD should say, that he will take pleasure and delight in their utter overthrow and destruction. But here it is easy to be perceived that Moses meant to say the clean contrary: For he addeth, That God will repent him when he seethe the strength of his people vanished away, and that all of them are as folk discomfited, so as there is none of them be he never so well guarded and shut up in hold, or be he abroad in the fields, which is not forlorn and undone. Therefore when God seethe his people so miserably under foot, then will he be sorry (sayeth he). For it might be said unto them. Where be your gods? Hereby Moses meaneth in effect, that GOD willbe contented to have so overmastered the jews that they put not their trust any more in their Idols, ne be any more blinded in their superstitions. For they shall well see that Satan had beguiled and deceived them. And on the other side GOD may then say unto them, Ye see now how it is I, even I only that am GOD alone, and that there be no other gods. Know ye also that when I have stricken, I do heal: and when I have killed, I do quicken again. Therefore turn ye again to me, and by the way consider that there is none which can deliver you out of my hand. God then sayeth that he will find the mean to speak after that manner, and that when the people are well beaten, than they will be disposed to come to amendment. Now we see what is contained in this text of Moseses: it remaineth to apply the doctrine hereof to our use.  
As touching this word repent, we must take it as it is taken through out the whole scripture, not that God is changeable, or that he hath any alteration in himself: but that it is so said in respect of us. Moses reporteth that God repented that he had made man: 
〈◊〉 6.6.  which is not to be so understood as though God had not been well advised at the first what should ensue afterward. For whereof proc●edeth repentance in us, but that to our seeming we foresay not the matter well at the first, and therefore it grieveth us afterward that we were no better advised aforehand? But this can in no wise befall unto God: for all things are present unto him, and he cannot be overseen in any thing whatsoever. Why then sayeth he that he repenteth? (for surely it is a very common manner of speech among the Prophets to say, Repent you of your sins, 
〈◊〉. 18.2.  and I will repent me of the evil which I had purposed against you, I will discharge you of it saith the Lord) As have said afore, he applieth himself to our understanding. When we see any change or alteration in God's works, to our seeming he himself also is changeable. Not that he is so in deed, but we be so dull of understanding that we cannot reach to the majesty of God, and we imagine of God after the manner and resemblance of our own nature. Now God applieth himself to us. Howbeit not to bring us a sleep in our own ignorance, or superstition; but to draw us to him leisurely by degrees. That is the cause why he saith he will repent him. Nevertheless the word signifieth properly, to cease from punishing of us, like as when a man hath chastised his child, he is touched with remorse for it, and thereupon is loath to use so great rigour any more, insomuch that he saith in the end, I forgive thee and I will forget the evil and the offence which thou hast done: only see that henceforth thou do as I bid thee, and all shall be forgotten. When a father speaketh to his child after that manner, it is as much as if he repented him, because he is touched with a fatherly affection and love that he beareth to his own blood. But God who in goodness excelleth all worldly creatures useth this similitude of Repenting, to show that when he hath chastised us he will withdraw his hand, and not press us to the uttermost. And that is a very necessary lesson, and that is the cause why the Prophets, do harp so much upon it. For if we look well upon the Prophets, there is nothing more rife among them, than after threatening, to add some comfort wherewith to sweeten God's wrath, lest the faithful should be too much discomforted. For when we see that God is against us, is it not a gulf to swallow us in despair? Who is he that can stand out, when he thinketh that God is his enemy, and can taste nothing in him but utter rigour? Must we not needs be stricken then with such terror, that heaven and earth do threaten us, that our life becometh loathsome to us, and that we could find in our hearts that the mountains should overwhelm us as is said in the Prophets? 
Osee. 10.8.  What should become of us if there were nothing but such rigour in God? Can we ever press unto him, to hope that he would be favourable to us? No, but we would shun him as much as we could, and we could find in our hearts that his majesty were utterly abolished. Now then, if we be desirous to far the better by God's threatenings, thereby to be drawn to repentance: we must understand also that he is merciful, and that we shall find him ready to receive us into his favour. When we once taste of such goodness, then shall we far the better by his threatenings. The thing then which Moses telleth us here, is that when we once know that GOD will not spare us to feed us in our vices and corruptions, but that forasmuch as he hath adopted us to be his children, he will hold us in awe and correct us when we have done amiss: we must also consider therewithal that he forgetteth not to be our father, but will repent him over his servants, and so measure his chastisements, that they shallbe as a medicine to us, and we shall find them to be to a good end. That is the thing which must comfort us, that is the thing which must make us to like well of all God's chastisementes, that we be not too sorrowful in grieving ourselves, ne gnash our teeth at them as the faithless do, which martyr themselves with sorrowing, and play the mad beasts.  
But let us mark well that for the same cause Moses addeth over his Servants. It is true when he saith, God will judge his people, that is to w●t the people that call upon his name, notwithstanding that the most part of them were hypocrites and wicked persons. But whereas he speaketh of God's Servants, he meaneth those which follow the good trade whereto they were called, and which seek to honour God to whom they belong, and who hath dedicated them to himself. Then must we not only have the title of God's people, but we must also endeavour earnestly to serve him, and be Zealous in yielding ourselves over unto him, seeing he hath reached us his hand, and told us that he will receive us to mercy.  
And it behoveth us to mark well the reason that Moses addeth to wit, For he shall see then their strength is faded and weakened. Here it is showed, us that God withdraweth not his hand at the first when he hath once begun to punish such as have shrunk away from his obedience, but at such time as he perceiveth that their strength faileth. For why? We set that his corrections draw us not to amendment at the first. In deed we will protest as soon as God toucheth us, that we be clean altered from that we were before. If a man fall into any sickness, he will mourn & make a gay confession of his former life, he will seem to be wholly reform, & that from thenceforth his whole endeavours shall be to give himself altogether unto God. But be he once a foot again▪ he falls to his old by as, and there appeareth no change at all in him: but rather we accomplish that which is said by the Prophet, namely that we return but only while God smiteth us, 
Psal. 78.34.  and as soon as he giveth us a little test, we forget it by and by, and make no more account of it. So much the more need therefore have we to mark well these words of Moses, where God tarrieth till our strength vanish away. For as long as we have any courage in us, we employ it altogether to rebelling. Although GOD have broken our arms, yet if we can stir our legs, we will be still kicking and spurning against him. If our tongue be able to wag, we will occupy it either in chase and fuming, or in grudging and blaspheming. To be short, as long as men are strong and lusty, they cease not to strive against God, and to lift up their horns, and to push at him like Bulls and wild beasts. Lo at what point we be. Therefore it is no wonder though GOD continue his chastisementes, and that we seem to be at the last cast, and that it might well suffice him to have handled us so roughly, yet he layeth misery upon misery still; it is nothing to be wondered at. For why? Until we be washed away like water, and that there remain not one whit of strength in us, it is certain that we will keep some piece of stubborness still lurking within us, which will show itself whensoever occasion is offered. GOD then knoweth good cause why he withdraweth not the afflictions by and by which he sendeth upon us. For unless it were expedient for our welfare, surely he taketh not delight to see us so in anguish and sorrow. But he knoweth our secret diseases which are unperceived even to ourselves, how that we should be beguiled by them. For a man will divers times imagine himself to be so well reclaimed, that he needeth no more, and that is the thing that beguileth us. But GOD seethe much clearer than we do, and he is feign to play the Physician. If a Physician being a mortal man, be able to conjecture that there lieth some further inconvenience lurking in the diseased person, and thereupon do give him a stronger medicine: shall not our Lord from whom nothing is hidden, & to whom it belongeth to search men's hearts, perceive that there are yet still some naughty and wicked affections to be remedied in us? Yes: and therefore let us mark well this sentence of Moseses, where he saith that God will repent him, at leastwise when he seeth all the strength of his people to be forespent. And therefore let us not think that our Lord will utterly sink us, though he assuage not the afflictions out of hand which he sendeth upon us. For he knoweth that it is for our behoof to languish, and he seethe that we would kick at him again, if he left us in our full strength. Therefore we have need to be tamed, yea and to be bruised and broken, or else he shall never have joy of us. That is the thing in effect, which we have to practise upon this place.  
Now it is expressly said, that GOD will see them all discomfited, as well the man that is shut up, as the man that is left abroad. This manner of speaking is common enough in the holy scripture, as if ye would say the strong and the weak, that is to say, all one with another. For by this word Shut up, the Hebrews betoken him that is in a fortress, castle, or hold, and in good safety as in respect of men. And by the man that is left abroad, they mean the poor man which goeth abroad in the fields without defence or safeguard. We see then how his meaning in effect is that all of them as well great as small, strong as weak, rich as poor, shall be all discomfited. True it is that such as are already feeble to the worldward, aught to be easily reclaimed unto God and teachable enough. But herein it appeareth how much naughtiness there is in our nature. For the miserablest of us cease not to strive against God, and even they which have not whereof to be proud, but ought rather to hang down their heads and to be ashamed of themselves, even they (I say) will not fail to swell with pride like Toads. When we see men fight after that fashion against nature: needs must we say that there is a terrible untowardness in man's nature. Now if these cannot be made to stoop at the first, but God must be feign to win them by main blows, insomuch as he may sooner break them than make than obedient & subject to his government & authority, how much more needful is it for the rich, & for such as think themselves to be well fenced, & for such as have worldly means to stay upon? How much more need have they to be tamed? For they do even burst for pride, accordingly as we see how the rich folk and the great personages of this world, and all such as seek to stand by themselves, are so besotted yea and bewitched with devilish selfeweening, that they think they may defy God, and that his hand cannot touch them, & that they have made a league with death, so that although all the earth were afflicted, yet they themselves should scape. We see that men are blinded after that fashion under pretence that all things shall fal-out as they would wish. Now therefore let us learn that all of us as well small as great, have need to be subdued by God's hand, yea and to be so subdued, as that we may be brought in manner to nothing. For until God have brought us to that point, we will never cease to put out our horns at him like snails. Albeit that we be nothing, yet will we pretend some sign of pride. Seeing it is so, our Lord must be feign to trample us so under his feet, as we may not be able to endure any more. Furthermore we see how pride is a disease so rooted in men, that the remedying thereof must needs be violent. Nay, which more is, God must be fain to use as it were a poison to cure that disease withal. We see what befell to Saint Paul. To the end (saith he) that I should not boast of myself, God buffeted me. As how? After what manner? He saith that he sent him a messenger of Satan. 
1 Cor. 12.7.  See here how the devil is become a Physician. And how is that? We know that he bringeth nothing with him but deadly poison. That is true. But yet God serveth his own turn by this poison as by a medicine. And if Saint Paul were fain to have this done unto him, what have we need of in comparison of him? So then, let us not think it strange, seeing we be so unruly and so unwieldy, that when we have once done amiss, a man cannot tell at what end to begin to reclaim us. For as much then as we be so hard to be tamed, we must not think it strange that our Lord should beat upon us with main strokes, & continue still in chastising of us, until we be utterly dismayed, and ashamed of ourselves, yea and be brought as it were to nothing in ourselves. And now Moses declareth, whereat God amed in all his scourgings of his people, to wit, to make them able to abide the hearing of the reproach that was to be done unto them, and to touch them to the quick, that they might accuse and condemn themselves, and make no more replies and vain excuses, nor be any more possessed of their own fond fancies, so as they could not feel their own harm and offence.  
For this cause he addeth, that it should be said unto them, Where are your gods? Or where is the mighty one in whom you trusted? Ye have eaten the blood of the sacrifices, you have drunk the wine of their drinkofferinges: now therefore let them step up to help you and to secure you, and let them be your refuge. Ye see ye have been deceived by your foolish imaginations. Know ye now therefore that I am the Lord, I am he, even I am he without any other. By these words which I have declared, Moses doth us to understand, first that God respecteth nothing else but the winning of us to himself, to the end we should be meek, and of a mielde disposition to receive correction. That is the thing wherewith he is contented: insomuch that if we return to him by repentance, it is enough. Then let us conclude, that when he showeth himself rough and sharp towards us, it is altogether for our welfare, and that although he put us in fear by pretending the countenance of a judge, yet he ceaseth not to be a father and a Physician unto us. True it is that all men cannot taste of this. For we may see a great sort of these brave lads of the world, which will needs abide in their wilfulness, whatsoever come thereof. As for such, all God's chastisementes must serve for summoninges, to warn them of their final condemnation, how it is as an entering into hell for them. But if we be not utterly unreformable, let us mark as I have said already, that God's intent is not to sink us, when he seemeth to thunder against us: but to put us in fear that we may be led to repentance & become pliable, to suffer him to govern us, that having acknowledged our sins, we may come to him with true humility, craving pardon at his hand, that by that mean we may be reconciled unto him. That is a very needful thing for us.  
Now by the way we see the fruit which the afflictions sent of God do yield us. Not that they be profitable to all men, as I shall show hereafter: but unto the faithful, whom God maketh his corrections to serve. For by them he holdeth us in awe, to the end we may not be moved with impatiency when we happen to be chastised by his hand. For naturally we be inclined to impatiency: insomuch that if we feel any smart, by and by we leap out of our bounds. And we hear what complaints and grudgings are made continually in the world: when men see wars, when folk are pinched with famine, or when they be stricken with plagues: what a number of blasphemies do they spew out against God? And although men dare not be so bold as to defy GOD in words: yet do they gnash their teeth at him, showing thereby that they be no whit moved to receive his chastisements with such mieldnes & meekness as they ought to do. And whereof proceedeth that? Even of that we taste not the thing which Moses telleth us here, namely, that by Gods overmastring of us we begin to be quiet towards him, and to become teachable, and to receive the warnings contained in his word, so as they profit us to our salvation. Until GOD have tamed us, we be both deaf and blind, yea and in a manner Lunatic. If a wretched man that is in a burning ague, have any strength in him, he will cast himself into the fire or into the water: and if he be letted of his purpose, he will fling himself down headlong to break his neck. Now if the Physician do hold him down in his bed, & seem to deal violently with him: it is meet he should do so, and he doth no more than need constraineth him unto. Let us understand then, that we be like Lunatic folk, and that there is neither wit nor reason in us as long as God spareth us. By reason whereof he is forced to tame us even to the uttermost till we can no more. For when we be come to the point that there is scarce any more breath in us, and that we can scarce fetch our wind: then begin we to fall to the mieldenesse whereof Moses speaketh here, which is, that if a man upbraid us with our offences and blame us for them, we keep silence and hold our peace, and are not so hasty as to say by and by: It is not so, ye do me wrong, as we see a number do, who as soon as a man openeth his mouth to tell them of their faults, they foam out their furiousness, and cannot be reclaimed until God have overmastered them. Therefore let us consider the fruit that cometh of God's corrections: namely that where as erst we did nothing but sooth ourselves in our sins and uncleanness, and weltered in them, and could not abide to be drawn from them: then we have our ears opened to receive good instruction, and we acknowledge ourselves to have done amiss. That is the thing whereunto the words of Moses tend when he saith, Where are your gods?  
For the same cause also doth our Lord by his prophet Osee liken Idolaters to Harlots. As long as a Harlot or Courtesan hath great resort unto her, and hath great gifts, gains, and rewards, and is costly appareled, and maintained in her delights and pleasures: she maketh more account of herself (notwithstanding her lewdness) than all the honest women of the world: and even so is it with Idolaters. As long as they prosper in the world, they bear themselves in hand that their Idolatry is the cause thereof, and thereupon they grow hardhearted. Now if our Lord let them alone in that plight, they settle themselves continually more and more in their filthiness: and therefore he must be fain to use violent remedies. In respect hereof he saith that he will strip them out of their clothes, 
Hose. 2.7.8.9.  yea and discover their shameful parts, so as they shall become like a Harlot that is smitten with fistulas, Pocks, and such other filthy diseases, and in steed of her former bravery, is loathed and shunned of all men, that whereas she went ruffling in her agglets before, now she findeth not a man that will give her a bit of bread, but is shaken off and scorned at all hands; whereby she perceiveth her misery, and saith. Alas, I should have kept me to mine own husband, and [because I did not,] now I have the reward which I have deserved. Now than a lewd woman that is given to such naughtiness, will never be reclaimed but by such necessity. And even so is it with Idolaters. That is the cause why Moses saith now, that when God hath so discouraged his people, that both great and small shall be as it were vanished away: than it shall be said unto them, Where be your gods? Go make your moan to your Idols, go call upon them as ye were wont to do. And so let us consider God's goodness in that he hath reclaimed us from the Idolatry wherein we were, and that with more gentleness than is spoken of here even by his reaching of his hand unto us to draw us to him. And if he use now and then some sharp chastisementes, let us assure ourselves he doth it not without cause, but for that he knoweth our diseases to be so deep rooted, that we have need to be so purged and cured.  
Now it followeth, Let them step up to secure you, and let them rescue you. Hereby Moses meaneth, that when Idolaters are bereft of all worldly things, and find themselves disappointed of their vain imaginations which they had conceived afore: then they fall to recover their sight and their hearing. And in very deed there is no access to God's truth, for those that are wilful, until they see themselves at such an afterdeele, that for all the shifts and windlasses which they can make, they perceive there was nothing but deceit in all their devices. As for example in these days, so long as the Papists think they can prevail by the devilish devices of their Masses, Pilgrimages, and the rest of Satan's illusions wherein they be plunged; who can persuade them to give over any of all those things? What say they? Is it not good for a man to serve such a Saint, to call upon such a patron or advocate, to build a Chapel, to cause a mass to be said, or to mumble before such an altar? To be short, as long as the Papists think they may prevail by their superstitions, they be so wilful that it is unpossible to have any entrance unto them, except our Lord set to his hand, as he hath done towards us, and touch them with his holy spirit. But I speak of the ordinary mean, and I say that men are so forepossessed, that they shut the door against God, and against all instruction, and against all warnings that can be given. And therefore our Lord had need to smite upon them with main blows, yea and to bring them to such extremity, as they may know that they do but misspend their time to no purpose, in gadding after their Idols, and so fall to misliking of their offerings and other superstitions whereunto they were given afore.  
But yet the knowing hereof is not all that is to be done: the chief point is that which Moses addeth here, namely to return unto God, and to acknowledge that it is he only on whom we ought to rest. For even the Idolaters themselves will oftentimes through desperation defy their own Idols. We see that when the Saint George of the Papists or some other of their Idols have beguiled them, so as there cometh some great frost, they fall to dragging of him about in a Cord, like a galloweclapper, whom they had worshipped a little afore. We shall see some, yea even men of honour, which to spite their idols, do break down their puppets, yea even their blessed Lady and all. And how so? They play the mad bedlams, not only against their own Idols, but also against whatsoever else they imagine to be as a God. And the heathen have showed full well, that their worshipping of their Idols was not for any reverence that they bore unto them, but for that it seemed to yield some benefit unto them: insomuch that when they were once touched to the quick, than they uttered their poison to abolish the name and majesty of God, overreaching themselves so far, as to say that there is no God at all. After that manner do all Idolaters and all unbelievers deal, unless our Lord take upon him to work and restrain them by his holy spirit. And that is the knowledge which Moses speaks of. Let us mark well therefore how it is not said here barely, that God would upbraid the jews with their yielding of themselves to their Idols in vain, and that their Gods in whom they trusted, had stood them in no steed: but that he addeth, Behold how it is I myself, and there is no other God with me. To be short, it booteth us not to know all the abuses and foolish fancies wherewith men beguile themselves; but we must also return unto God. And indeed what a sort of scoffers are there noweadaies in the world, which make a scorning of all the dotages of the Papists, and yet in the mean while are worse themselves than dogs, so as it were much better for them that they were Papists. A man shall see (I say) the despisers of all Religion, which will say according as they think, that all the Religion which is in the Popedom, is flat mockery, and a very childish toy. But what? They have no fear of God, nor reverence of his word; it beareth no sway at all with them. Now (as I have said afore) it were much better for such that they were Papists. And so let us mark well how it is to no purpose to know Idolatry, and to perceive and believe that all that ever is done without the warrant of God's word or contrived by man is but abuse, filth, and corruption: unless (which is the principal point) we return unto God to do homage to his majesty, and come ashamed before him, acknowledging our faults & craving pardon at his hand, so as every of us accuse himself and humble himself in such sort as there be no more replying in us, but that we yield ourselves to him with true repentance. That is the cause then why Moses having spoken of sacrificing to Idols, and vpbraded the jews with their defiling of themselves with their abominations, in eating the blood and drinking the wine of their offerings, and in intermeddling themselves with the filthiness of the heathen: after he hath said all these things and showed that in all those things there is nothing but illusion and deceitfulness: he addeth, Behold, I am he. Now God presupposeth that they which are so subdued with main blows, have their eyes well opened. He had cast them in the teeth afore, 
Deut 〈…〉  that they were utter blindfoolded as it had been with a towel: but now that they shall see themselves stark naked, now they shall see themselves unarmed, their eyes shall be opened, there will be nothing to hinder their knowledge any more. What is to be done then? They must consider that there is but one only God, and that it is he to whom we must turn again, even to crave forgiveness of our sins at his hand, and consequently to put our whole trust in him, contenting ourselves with his protection, without troubling of ourselves to troth up and down as the wretched unbelievers do, who never have any rest but are tossed and turmoiled with continual vexations. Therefore let not us be carried away with such unquietness, but let us conceive a right assurance, so as we may rest all wholly upon our God. The rest that followeth cannot be dispatched as now, and therefore it shall be reserved till to morrow.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to vouchsafe to make us so to feel them, as having perceived how far we have overshot ourselves, we may seek earnestly to be reform by his hand, and that if it please him to chastise us, we may patiently abide all the corrections which he shall send us: or rather it may please him to make his word to profit so much in us, as we may not tarry till he lift up his hand to punish us, but receive the warnings that are given us in his name, to reclaim us wholly to his will, and that in the mean while he bear with us in our infirmities, till he have rid us quite and clean of them, and in such wise reform us to the obedience of his righteousness, as our whole seeking may be to glorify his name, even till we come to the immortal glory which is prepared for us in heaven & was purchased for us by our Lord jesus Christ. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.   

On Wednesday the xvij. of june, 1556. The CLXXXVIII. Sermon, which is the eleventh upon the two and thirtieth Chapter.  
39 See now how it is I, even I that am God, and there is no God with me. It is I that kill and make alive again, I wound and heal, and there is none that can deliver out of my hand.  
40 For I lift up my hand to heaven: and as for me, I live for ever.  
41 If I whet the edge of my sword, and my hand lay hold of judgement: I will execute vengeance upon mine adversaries, and pay them their hire which hate me.  
42 I will make mine arrows drunken with blood, and my sword shall devour the bloody flesh of the slain, and of the prisoners at the beginning of the vengeance of the enemies.  
43 Ye nations praise you his people: for he will avenge the blood of his servants, and yield vengeance to his adversaries: but he will be favourable to his own land, and to his own people.  
WE saw yesterday how it is not enough to know, that there is nothing but vanity and leasing in Idols, and in all the superstitions that men have devised of their own heads: but that the chief point is to know God to do him homage, to walk in his fear, and to consider how dreadful his majesty is. Now heerewithall we must mark also, that when we once know God to be too great a Lord to be dallied withal, if he chastise us for offending him, we must taste of his mercy to return freely unto him, being throughly persuaded and resolved, that we shall find mercy at his hand, though we be unworthy of it. And that is the cause why he saith, That it is he which killeth and quickeneth, and that it is he that woundeth and healeth again. Now we have always these two things to mark: The one is that we shall be held in awe by considering (as I said afore) how dreadful God's majesty is▪ according to the Apostles treating thereof in the fore alleged tenth chapter to the Hebrews. 
Hebr. 10.31  That is the thing which maketh us to live in awe. For we be not so bold to offend God, neither take we such liberty as they do which fling out at all adventure: but yet, when we have done amiss and God warneth us of our faults, then have we need to resort to his infinite goodness, and to assure ourselves that howsoever the case stand, we shall obtain pardon of our offences. Truly these two things, namely, That God killeth and quickeneth again; and that he maketh a wound and afterward healeth again: seem at the first blush to be contraries: For God seemeth not to play the Physician towards us when we be as it were dead and laid in our graves. Neither seemeth this to be agreeable to his nature: to put us to death, and to afflict us: but (as I said afore) he must be feign to do both the one and the other: and we on our side also must be feign to feel it. For as long as men take leave to do evil, it is meet that God should hold them in awe, and show them that he is their judge. And on the other side that wretched sinners should humble themselves, and with grief of mind turn again unto him to obtain forgiveness at his hand; and then will he be forward and ready to forget all their offences, and show them nothing but all manner of gentleness & friendship. To be short the two things which Moses noteth here, are to be considered well: namely that God useth rigour towards such as take too much liberty to do evil, and also that his goodness is ready to utter itself towards those which return to him with repentance. And so ye see how we have to mark also how good and pitiful God is: and again on the contrary part, we have to consider his rigour and severity. To be short, as oft as we be provoked to evil, and the wicked lusts of our flesh do tickle us and entice us to sin; let God's judgement come before our eyes, that we may be moved with fear, and thereby be restrained from the evil whereunto we be tempted. On the other side, when we fall through infirmity, let us not be afraid to turn again to our God, neither let us think that he hath quite cast us off. Although his hand be sore upon us, and he smite us as though he meant to use wrath and vengeance against us: yet let that not make us to shrink from him, but rather let us understand, that as he hath made the wound, so he is at hand to heal it, so we seek the remedy. Now the mean how to seek it, hath been declared heretofore. And so ye see after what manner we ought to put this lesson in ure, where Moses saith that god having put to death, doth make alive again. And herewithal let us also bear in mind, that God playeth not with men as the heathen have imagined, as who would say he tossed and turned them like a bal: but the reason is manifest why God doth first kill and lay in grave, before he restore to life again: namely because we cannot find in our hearts to submit ourselves willingly unto him until he have subdued us by force: Nay the fervent heat of our boiling lusts doth so carry us away, and we be so blinded with them, that we cannot conceive how terrible God's justice is, until he have made us to feel it by experience. Therefore it is needful for us that our Lord should put us as it were to death, to the intent to make us to taste the life which he giveth to those that return unto him.  
And for the same cause he addeth, That no man can deliver out of his hand. For we know how men do always bear themselves in hand: that they shall scape God's hand: insomuch that he beginneth no sooner to strike them, but by and by they seek startingholes, and they will needs have some pretty shift or other, and thereupon they fall asleep, and that is a kind of contempt to God ward. To the end than that we may go directly unto him, whether we have offended him, or whether we have been tempted to evil: we must always understand that there is no deliverance, there is no shift but we must make our accout to him, until he of his own infinite goodness have received us, and be come to atonement with us. The thing therefore that will persuade us to come unto God, is that we be fully determined and settled in ourselves, that we shall gain nothing by our running to and fro and by our seeking here and there for startingholes, but that all is mere deceit to beguile ourselves withal. When we once know this well: then shall we be provoked to submit ourselves to God. Also it will hold us in awe of him, and make us to seek forgiveness of our sins at his hand, when we have so given over ourselves to him.  
Again we ought to weigh well the words of Moses, It is I (saith he) it is I myself that am the everlasting, and there is not any other God. For hereby we see how hard it is to hold men to the knowledge of the true God, because they be ever swerving aside to their own foolish imaginations. For we be naturally inclined to the forging of Idols, and to corrupt ourselves with superstitions, so as fashood doth always bear sway in us rather than truth. A man would wonder how so many errors should be in the world. But let him consider what a workehouse our own brain is, and what things it forgeth and yieldeth forth; and surely he shall find that we never cease forging of lies and deceits to corrupt ourselves withal, and to turn us away from God's pure truth. And so, because men are so wholly bend, yea and given over to ●easinges: therefore doth God confirm this matter the more by saying, It is I, and there is not ●nie other: It is he on whom we must wholly ●est. Now seeing it is so, it behoveth all of us to know that every of us had need to hold himself as it were by force in the pure singleness of God's word, or else we shall be overcome by Satan's illusions, and he will have carried us away here and there out of hand. And by the way, if we see the world entangled in never so many disorders, and all men possessed with false and wicked opinions: let us not be too much troubled at such a stumblingblocks. For why? We see there is nothing harder than to hold men in the pure knowledge of God.  
Now he addeth consequently, Surely I will lift up my hand to heaven and say, I am the living; and that I having sharpened the edge of my sword, & having taken justice in my hand, will execute such vengeance that blood shall run down in streams every where, so as all mine enemies shall be made to come to their answer, and I will spare nothing from one side to an other. Now here God confirmeth yet better that which he had declared heretofore, and he confirmeth it with an oath: For this speech, to lift up the hand to heaven is as much to say, as to Swear; not that God can lift up his hand after the manner of men: for besides that he hath no hand, there is nothing higher than his majesty: but it is a figure taken of the custom among men, and we know it is very common in the holy scripture. Because we comprehend not God as he is in deed, but find him to be a thing far passing our reach: therefore is he fain to apply himself to our rudeness. Even so in this text he saith that he will lift up his hand, that is to say that he will swear. Now, there is no need, that God should swear: For the cause why we have oaths among us, is our own naughtiness. There is so much craft and subtlety among men as is pitiful to behold. They be fleeting, they be full of lightness and unconstancy, and it is hard to bring them to upright dealing. In these respects, and for that we be so given to deceitfulness, oaths are feign to be ministered to us: But Gods swearing is for our infirmities sake. And truly we be greatly to blame in this behalf, in that we compel God to swear. For nothing is more peculiar to him than truth, and if he had not that, he were not God. Seeing then, that he is the infallible truth itself, if when he hath once spoken, we stand doubting still, and examine whether it be so or no: can there be a more horrible blasphemy, than to call God's truth in question after that fashion? Is it not all one as if we would bereave him of his very being? And yet for all that, we see how men stand as in a mammering when God speaketh to them. For if he threaten us, we make no account of it: If we were throughly persuaded that all that ever proceedeth out God's mouth is of such certainty as there ought to be no replying against it, truly we would tremble and quake out of hand for fear, as soon as he threateneth us: but we know how hardhearted we be in that behalf. On the other side, if our Lord promise to be merciful to us when we have done amiss, and entreat us as his children, and call us to the hope of everlasting salvation: we be so tangled in this world, that every thing of nothing holds us back and we despise the inestimable benefits which God offereth us. We see then that men do not the honour to God to count him faithful. For than would they hold themselves wholly to his word, they would be touched to the quick, yea they would quake at his threats, and they would set all their joy and delight in his promises. That is the cause why GOD warranteth, and confirmeth his word with an oath. Now in this case (as I said afore) we ourselves are much too blame; seeing that God is feign to yield to such condition as to abase himself as though he were a mortal creature, to the intent he may win us, and that we may no more wander away, but be fully persuaded in ourselves that this speaking to us is in good earnest. Seeing then that our Lord is feign to frame himself unto us after that fashion, thereby we see our own malice and frowardness: and yet doth God bear with us in that case. But when he sweareth, it is as much as if we saw heaven and earth shaken, nature changed, the Sun darkened, and all the stars bereft of their light. And therefore if we be not touched with the oaths which God maketh after that manner: it is certain that the devil hath as it were bewitched us, and that we be become stark blocks, or rather that we be horrible and ugly monsters. Therefore let us benefit ourselves by the oaths which we read in the holy scripture. And when God sweareth that he will be avenged at his enemies; let it abash us, as though we saw his vengeance and wrath take effect out of hand, and as though we saw him ready and in a forwardness to execute the thing which he hath uttered with his mouth. And when he sweareth that he will be friendly to us and take us for his children, confirming with an oath the heavenly heritage which he hath promised us: ought not the doing of those things to assure us to withstand all temptations? Although Satan and the flesh tempt us to distrust, yet notwithstanding let us set this for a shield against them, and say, No, seeing that God hath sworn, shall we do him such wrong and dishonour, as to call the truth of his word in question? Let that be far from us. That is the thing which we have to note in this text where God saith that he will lift up his hand to heaven and say, I live.  
And he sweareth by himself, accordingly as the Apostle toucheth it in the sixth to the Hebrews. When we swear, we call God to witness as our judge if we lie. 
Hebr. 6.13.  But it is not so with God; he cannot find a greater than himself to swear by. He saith therefore, I am alive, as if he should say, Nay, whosoever he be that holdeth not himself to the sentence which I do now pronounce, he derogateth my glory as much as if he meant to abolish me quite and clean, and to declare that I am no more God. But if I be God, it must needs be perceived in the execution of the things which I do now speak. I am contented that men shall henceforth take me but for an idol or a dead thing, if they find not my sayings true in deed. When God speaks after that fashion, ought it not to make the hair to stand up upon o●r heads, if we esteem not his word to be very certain? Yes. And so we see my former saying yet better confirmed, namely that it is not for us to reply any more when God hath once spoken, but we must take the matter to be out of all cry, as though we saw the thing already done before our eyes. But let us see now whereat God amed: for it is certain that he sweareth not but for our welfare. It is not for his own sake, he taketh neither good nor harm by it, but he hath regard of us. And in token thereof he saith, That he will whet the edge of his sword, that it shall be as a flaming sword, and that he will take judgement in his hand, that is to say, that he will hold his assizes to show himself to be the judge of the world, and that as then all his enemies must be confounded, and all adversaries be brought to nought. And whereas God speaketh here of the edge of the sword, we must not imagine that he useth any material sword, for that cannot agree to him: but we know he hath all sorts of punishments to chastise men withal as seemeth good to himself. For in very deed, all the sword in the world do serve to execute God's ordinance. When war is to be had, well may princes assemble great armies: but it is God that must bear the stroke. Then if there be fifty thousand men in arms on the one side, and forty thousand on the other: we must not think that God is that while asleep in heaven: for all they are of his waging. And although the two armies be set one against an other: yet shall not one stroke be stricken but by the disposition of God's hand. The like is to be said of pestilences, famines, & such other like things. To be short, all the scourges of this world are God's sword. And in that respect is it said that God will sharpen the edge of his sword, that is to say, he will execute the chastisementes which he hath in his hand. But if he wink at things for a time and list to use patience: he seemeth to have no regard of the faults that are committed here below. Yet doth it not follow that all those things are not enregistered before him; neither is it to be said that he hath forgotten his charge, or that his power is idle: for he hath all kinds of punishments, which he can well show forth whensoever it shall be expedient to execute vengeance. And so ye see after what manner God is said to draw his sword.  
Now the applying of this doctrine will give us yet a more easy understanding thereof. Let us consider to what end it is said: namely because it seemeth to us, that when God punisheth not the wicked out of hand, he letteth things go at all adventure, and that is the thing which troubleth us sore. When we be wrongfully afflicted on the behalf of men, and we see the Church of God to suffer many slanders and molestations: what say we? Whereon doth God think now? Hath he not pity upon his children? We be tormented with extremity, and yet he maketh as though he saw it not. Shall the cruelty of men have such scope for ever? Should he give head to the wicked after such sort that we should always be made a prey to them? Such complaints do men make, when God doth not out of hand punish the outrages that are done to his servants. And therefore it is said, That he will sharpen his sword, and take judgement in his hand, as though that to hold us in patience, he should say, My friends, trouble not yourselves, let not your lusts be over hasty and inordinate. For I do not this as unmindful of you. Although I suffer the wicked to do many things outrageously: it is not for that I have no regard of you, or for that I watch not for the welfare of my Church, or for that I pity not those which suffer adversity, and are so molested: but because I have my convenient times, which I dispose at my pleasure; and therefore tarry you my leisure. For the wicked shall be utterly amazed at the whetting of my sword to make war against them. Be not afraid: for although ye see it not at the first day: yet will I not fail to show myself your protector and the defender of your life. Now than we see in effect, that all this is applied to our infirmity, even thereafter as we be tossed with temptations: so that when it seemeth to us that God thinketh not any more upon us, but that he hath turned his back and is asleep in heaven: we should notwithstanding that all this fall out, take it, as though he had said: Cease not you to be patiented and quiet, yea, hold yourselves still till I draw my sword, for I will surely do it.  
And for the same cause he addeth, that he will take judgement in his hand. We know that God's majesty and his justice are things unseparable. Sith it is so, let us hardily conclude that he is the judge of the world, yea & although the same be hidden from us, so as we perceive not any sign or likelihood thereof, yet let us not forbear to say continually, What? Is it possible for God to renounce himself, who is unchangeable? Then must we take him for our judge, assuring ourselves that although he hide himself away, yet notwithstanding he will show that he saw all, that all things lay open before him, and that he never changed his mind. Thus ye see how we ought to practise this lesson, yea even at such time as our Lord suffereth us to be as it were trodden under foot by the wicked, and all the whole Church is cruelly dealt with, and all things are out of order here beneath. For even then we must not cease to hope & to put ourselves into the protection of our God, because he hath sworn, and not only affirmed but also ratified with a solemn oath, that he will do justice upon his enemies, and that the execution thereof shall be so terrible, as that there shallbe an utter discomfiture of them, and all shall be filled with blood. And it is not to be doubted but that in this place Moses meant to confirm the faithful still in the hope which they ought to have of God's goodness, although they seem to be as it were sunken. And he proceedeth in the matter which he had dealt with before: which is, that in the end God will bethink him of his servants. Howbeit that he begin at this point, namely that while the wicked do make great cheer, and live in pleasure, & make their triumphs: God doth say that he will judge his people, and that those which are his children and household servants, must be feign to endure hardness, because he reformeth them when they have done amiss. Now it would seem that their state is much worse than the state of such as are utter strangers to God and have no acquaintance with him. And therefore doth Moses add, No, in the end God will mitigate his rigour towards you, and therefore let it not grieve you to see the worldliges spared, or to see them weltering in their pleasures, as though all things were lawful which they listed. If your God afflict you in the mean season, let it not seem strange unto you. For he must needs have a special care of his own children & chastise them seeing he hath adopted them. And as for your enemies, assure yourselves that their turn will come about: and thereof your GOD assureth you here, in that he doth not simply affirm it, but also swear it. Therefore you may trust unto it. So then even in the midst of our afflictions▪ let us be upheld with this lesson. For it will be a good stud for us to lean unto, when we make it available as it deserveth, and as God himself intendeth it. Now we see the state of the faithful to be too too miserable both generally and particularly: for many of them endure such miseries and reproaches in this world, that to all seeming they be utter castaways, and that God disdaineth them no less than the world despiseth them. Behold they which walk purely & simply before God, which love righteousness and upright dealing, which will neither deceive nor hurt any man; even they nevertheless are feign to abide hunger and thirst, and are grieved with many temptations and troubles, so as they wot not which way to turn them. Now they might be brought to despair, if God withheld them not, by doing them to understand that they have need to be chastised, and put in mind of their sins. On the other side they see the wicked and the despisers of God sporting themselves in all manner of disorder, and in the mean while they be neither chastised nor corrected, but seem rather to be exempted and privileged from all harm, 
Psal. 73.5.  as it is said in the threescore and thirteenth psalm. Lo here a very sore temptation. We see generally that God's Church is as a sheep in the midst of a great sort of Wolves. For the power of our enemies is such, as they might swallow us up out of hand, and we see there is no mean of resistance in us, we be all scattered abroad. Seeing then that we see such things, were it possible for us to hold out one minute of an hour, if we had not our refuge to this doctrine, that God scourgeth his own, and that he beginneth at them, because he must needs have a care of his own household? But the wicked shall far never the better for his bearing with them as now, neither is it to be said that their state is therefore better than ours. Therefore we must tarry his leisure with patience, until he take the sword in hand, and keep his Assizes. Let us refer all unto him, and in the mean while keep silence, without grudging against him. Let not the corrections which we suffer set us in such a chafe as to make us play the desperate persons. Thus ye see how profitable this doctrine is to us, if we can apply it to our instruction.  
Now it is said consequently, that God will requite his enemies with the like, and pay them their hire which hate him, he will make his arrows drunk with blood, and make such a slaughter of them that they shall all be discomfited. His speaking after that manner is to make his justice the more terrible to us, because we be slow and dulheadded as I have said afore, insomuch that words move us not a whit. Therefore doth our Lord set down a vehement kind of speech here, to the end to waken us, and to make us yield due honour to his justice, and that (as I have said afore) it might be to us as though we saw both heaven and earth shaken. For after the same manner speaketh he by his Prophet Aggeus; & the Apostle showing us the majesty of the Gospel, 
Agge. 2.7. & Heb. 12.26.  allegeth the same text, that as oft as we hear the voice thereof sound, it behoveth us to call to mind, that God will be heard and known both above and beneath. Now it is certain that the holy Ghost would not have used such speech but for our blockishness sake. Seeing then that our Lord setteth down here so many figures and so many comparisons, let us accuse ourselves, and consider that he doth it for the brutishness of our nature, by reason whereof he is feign to chaw things to us aforehand, to the end we may find some taste in them and be touched with them. But yet must we always have an eye to the end, and to the intent where at this doctrine aimeth. And our Lord saith that it is for the slaines' sakes, and for the prisoners sake●. Whereby he doth us to understand that the vengeance which he speaketh of is for the welfare of his Church; howbeit not for all that have borne the name of faithful, for we know there are many which make false brags of God's name, & that is to their double condemnation. We know that the chaff is mingled with the good corn, and the wicked are intermeddled with the godly. But yet they which falsely abuse God's name after that fashion, must not look that their hypocrisy shall any whit boot them: nay rather they shall pay full dear for it. They then which pretend to be faithful and are not, shall not be allowed before GOD for ever: but he will mark them out for falsifyers of his truth. But our Lord here comforteth such as are not altogether past grace, but which notwithstanding that they have offended, do nevertheless turn again unto him, and being sorry for their sins do humble themselves to him and seek to be reform by his hand and by his holy spirit. Those therefore which are so overmastred, have need to be comforted at God's hand, accordingly also as we see how our Lord jesus Christ speaketh to that sort of men, saying; 
Matt. 11.28.29.  Come unto me all ye that are weary and overladen, and I will refresh you, and ye shall find rest unto your souls. So then, in this text our Lord hath an eye to such as might be drowned in despair, if he should not give them some taste of his goodness to stay them up withal. And therefore he saith that although he have showed himself rigorous to his Church for a time: yet notwithstanding he hath not disannulled the covenant which he had made with his servant Abraham, but he will show that the people whom he had chosen and adopted are his own, and that seeing he is their protector, he will perform this saying of his; 
Gen. 12.3. Ezo. 23.22.  I will be a friend to thy friends, and an enemy to thine enemies. That is the thing in effect, which Moses had respect unto.  
Sith it is so, let us learn to arm ourselves with this lesson, and whensoever our enemies behave themselves like wood beasts, yea and are as furious as flaming fire: let us on our side understand that our God hath power enough to maintain us, and that if he do it not at the first, it is to try our patience, and to make us to overcome all temptations. Wherefore let us learn to proceed on still, yea even though he should lead us unto death, assuring ourselves that he doth it to give us a better life, and therefore let us always go on still, whither soever it shall please him to lead us. But yet howsoever we far, let us not bear any spite to our adversaries. Although as now they execute their rage against us: yet let us be thoroughly persuaded▪ that in the end they must come to account, and that as then God will show how dear our welfare was unto him, & that although he seemed to have forgotten us and to have cast us quite and clean up: yet notwithstanding he did still esteem us as his flock. God then will show that he had us always in his protection. Therefore let us in the mean time abide quiet, and let us not be so cast down with temptations that we should be out of hope of our salvation, and give over the promises thereof that have been made unto us. Thus do we now see the meaning of Moses, and also in how great stead his doctrine may stand us, if we can have the skill to apply it well to our use.  
Now it is said for a conclusion, Ye people (or nations) praise ye the people of God. Here Moses directeth his speech to all infidels and heathen folk, to the intent that the exhortation which he hath set down heretofore, may have the more force. Hitherto he had spoken to the believers, and to such as have ears to hear God withal, and to such as he calleth to his school. Howbeit forasmuch as there is so much troublesomeness and scrupulousness in us as is pitiful to see; Moses meant to give us yet one mean more for our better confirmation: in respect whereof he saith, Consider my friends & see how your God comforteth you in the midst of the chastisements which he sendeth you. Although ye have offended him, & deserve to have extreme rigour used towards you, without any abatement of his corrections: yet notwithstanding, to show that he would not have you to perish, nor that you should feel him but as a judge only; he showeth again that he will have pity upon you, and repent him of his smiting of you after that fashion, and that he will withdraw his hand. And if you believe not this; yet nevertheless, the infidels must needs believe it. Although they be destitute of reason, although there be not one spark of light in them, although they be as brutish as beasts that never heard speaking of the living God: yet shall they perceive this, and their experience shall be such, 
Psal. 32.12.  that they shall be driven to say, Blessed is the people whose father & saviour God showeth himself to be: Even they (I say) shall bless you. Now, when the dumb are able to speak, the blind to see, & the deaf to hear; should not they that have been enlightened by God's word, & to whom he hath given tongues to magnify his name; should not they see nor perceive a whit? What excuse then shall there be for them? Now then, we see why Moses having exhorted the faithful to repentance, & having showed them that God will have pity & mercy upon them after he hath corrected them for their faults & offences: turneth his talk to such as were blind, & had not any knowledge or taste of the truth, namely to the heathen, of purpose to make us to perceive the better, after what sort God causeth us to feel his goodness, even by experience, sealing it up in our hearts by his holy spirit, which is named the ●arnest penny and the seal of the hope of our salvation, 
〈◊〉. 1.12.  & the causer of us to take hold of all the good things which we receive at God's hand. Now than if we know nothing thereof, & that the infidels by beholding Gods wonderful working after a manner unaccustomed among men, be enforced to say, O what a thing is it to be of the number of God's people ought not we to have a more lively knowledge thereof, & such as may comfort us in our afflictions, so as we may not cease to call upon our God to hold us continually under his obedience, and to have always wherewith to assuage the bitterness of our sorrows? Truly the thing that Moses rehearseth here is showed us in the example of Balaam. For he was a false Prophet, he was an enemy of God, he was such a one as had his tongue to sale and his heart upon his powch, seeking to turn the truth into falsehood, and yet for all this, as though God had held him upon the rack, he was enforced to utter this speech; Let my soul die the death of the righteous. 
〈◊〉. 13.10  He speaketh there of the people of God, saying: Who art thou Israel? Who is he that can do any thing against thee, seeing thou standest in the favour of thy God? Was a deceiver and an underling of Satan feign to say so? Yea verily. For it is God's will that his will which he hath witnessed already to his people by his law and by his word, should be known, and further confirmed even by the mouth of his open enemy. Balaam was feign to say that the death of the jews was more to be desired, than the life of all other men, because God held them for his people. So then, let us mark well, that whereas Moses saith, Ye Nations or ye Gentiles praise ye the people of God: it is as much to say, as declare ye that God hath wrought after such a fashion, as it is not for men to doubt any more, but that for his adoption sake, in that he hath voutsafed to choose the lineage of Abraham, he will have it known that therein he hath laid forth the infinite treasures of his goodness.  
And forthwith he addeth, that he will revenge the blood of his servants, and requite vengeance to his enemies, but be merciful to his land, and to his people. Here are three things in effect, which I will touch in few words, and it will be enough to conclude this song withal. The first is that God saith, He will revenge the blood of his servants. Now under this saying he showeth us that we may well be afflicted for a time, so far forth that even our very blood shall not be spared, whether it be that God punish us for the faults which we have committed against him, or that his will be to try our patience. The thing then whereof we be warned, is that if God think good to have our blood shed, we must not think it strange nor shrink from the promises which he hath made us, in avowing himself to be our God, and the defender of our life. Neither must we think that those promises are disannulled, though our God suffer us to be handled so cruelly. But let us tarry the time till he revenge our blood: for he will then show how dear and precious our life is unto him. Thus much concerning the first point.  
As touching the second, he saith that God will requite his enemies with the like, to the end we should know that all the felicity of the wicked and of the despisers of God shall be accursed, 
Psal. 37. ●.  & therefore that we must not repine at them therefore. Now then, if we see God's enemies to be rich, to have their ease in this world, and to welter in all pleasure: let us let them alone, and not be drawn do spire them, or to intermeddle ourselves with them. For why▪ God's vengeance which is yet unseen, must come before our eyes, & be considered by faith, & we must also remember how it is said, 
Luke. 6.25.  Cursed be you that laugh, for ye shall weep. Forasmuch then as the laughter of the despisers of God must be turned into mourning, weeping, and gnashing of teeth: let us choose to weep & wail as now, that God may dry up our tears, & wipe them away when the time shall be come. That is the second point.  
The third is, that we must learn and take hart to rest upon the promise that God will never forsake us howsoever the world go. Insomuch that although we have offended God never so many ways; yet he will ever be merciful to us. And why is that? Because we be his people. The very foundation whereupon▪ we must build, is that being adopted of God into the number of his children, according to his purchasing of us by our Lord jesus Christ, into whose body he hath graffed us, and we know that his pardoning of our sins is for that he hath washed and scoured us in the blood of his only son: we always have recourse to this promise, that our God will be favourable to us. True it is that now and then we shall be so at our wits end, that we shall not know what to say; but yet must we hope beyond hope, that although God show us many tokens of his wrath, and we be assaulted on all sides, so as we see no way to get out, but we seem rather to be shut up in the very bottom of the dungeons: yet notwithstanding we have this stay to lean unto, that God will be favourable to his people and to his land. And therefore let us go on stoutly still, until God have showed us by the deed itself, the thing that he had promised in word, as he declareth it here.  
Now let us cast ourselves down before the majesty of our good God, with acknowledgement of our faults, praying him to vouchsafe to make us feel them better, so as we may bethink us of them and endeavour to forsake ourselves, that he may so reign over us, as it may appear that it is very he which governeth us by his holy spirit, and we may suffer ourselves to be so ruled by his hand, as we never be disquieted and put out of patience for all the afflictions and miseries of this world, but that we may be more desirous to yield obedience unto him, than to enjoy all the prosperity, ease and pleasure that the unbelievers can have, which can serve them to no purpose but to their endless overthrow and confusion. And so let us all faith, Almighty God heavenly father, etc.   

On Thursday the xviii of june, 1556. The CLXXXIX. Sermon which is the twelfth upon the two & thirtieth Chapter.  
44 Then went Moses, and rehearsed all the words of this song in the ears of the people, he and Hosea the son of Nun.  
45 And when Moses had made an end of speaking all these words:  
46 He said unto them: set your minds upon all these words, which I protest against you this day: command you your children to keep them, and to do all the words of this law.  
47 For it is no vain word towards you: but it is your life. And by this word you shall prolong your days in the land whereinto ye go over jordan to possess it.  
I Have told you heretofore how it was no very pleasant thing to the children of Israel, to hear the contents of this song which I have expounded. For therein God accuseth them to have been unthankful to him from the beginning: insomuch that whereas he had uttered all the treasures of his goodness towards them; they had abused the same most wickedly, and been unfaithful to him, and that, not for once and away, but by showing themselves always unreformable. Now, this might well have grieved them: but yet was Moses feign to show them the will of God. And so we see that they which are set in office to teach the people, must not soothe them up nor seek to please them, according to the saying of S. Paul that men shall have itching ears, 
2. Tim. 4.3.  desirous to be fed with wind: but they whom God hath placed in the office of shepherds, must not bend themselves that way. Although then we see men spiteful against God's word, and to conceive an utter misliking of the things which we be commanded to declare unto them: yet must we follow our commission, and discharge ourselves faithfully of our duties. For although men like not to be reproved: yet is it for their benefit nevertheless. As for example, a sick person will perchance refuse a medicine: but yet must he receive it, for it is for his health. Likewise although the people of Israel were stubborn: yet notwithstanding they did patiently abide this doctrine which was rough and hard, as we see. And hereby we be done to understand, that if we cannot abide that God should blame us for our sins, & reprove us sharply when we have deserved it; we be worse than those to whom God hath spoken heretofore. Now God calleth them a cursed and froward generation: and what shall then become of us? So then, if we be not pliable to submit ourselves to God willingly, at leastwise when we have done amiss; Or if he find such frowardness in us that we have need to be handled roughly: let us bear it with all mieldenesse and meekness. Thus much concerning that point where it is reported that Moses spoke or uttered all the words of the song in the hearing of the people.  
Now here is yet thus much more, that therein we may see how God spoke by the mouth of Moses. For it had not been possible for that doctrine to have been retained, except the majesty of God had matched with it. Had a mortal man handled the people as Moses did, unauthorised from above: surely it had been the next way to have raised a great sedition against him. Therefore it behoved God to show that he had given power to Moses, and that he held the people in awe. And that served to show that the Law was not coined here beneath: but that God was the very author thereof, and therefore is to be received with such reverence as is due to things that proceed from him. That is an other thing which we have to remember upon this text.  
Having rehearsed the song, now he addeth an exhortation. Set ye your minds (saith he) upon all the words of this Law. Here he showeth to what purpose and intent God's will was to have the said song published: namely; that the people might know their own naughtiness, wherein they had continued a long time, and be reclaimed from it, and learn to mislike of their stubbornness, and thereupon to meeken their hearts that they might live in obedience to God. And this belongeth unto us, as whereof we may gather a general rule: which is, that whensoever our Lord entereth so into protestation & pleading against us, discovering our vices and bewraying the corruption that is in us: it is to the end to draw us to repentance, that knowing in what plight we be, we should humble ourselves, and therewithal be more ready to receive the word of God, that whereas we were hardhearted and full of venom before, so as there was no entering into us to be found: our hearts might be disposed both to hear & to believe his sayings, and to be obedient to him in all cases. The end (say I) whereunto all the rebukes which God giveth us, in exhorting and quickening of us up, aught to serve to make us the better disposed to hear his word, because he seethe that naturally we would rather go backward than forward. This thing is declared here expressly by Moses, who having finished his song, sayeth, Set your hearts upon all the words of this law. Now the manner of speech which he useth, betokeneth that they should be attentive or give good ear. And not without cause: according to his former discourse, where he saith that he wakeneth men after that fashion. For we see what negligence is in us. Although we pretend some zeal of profiting in God's school: yet notwithstanding the doctrine is no sooner preached, but that not only the one half of it, but also the most part of it slippeth from us: in so much that even they that have profited best, do scarcely bear away the third part: and some others scarce one word. To be short, we be so light headed, that our wits are continually roving hear & there, and we be at no stay to apply ourselves wholly to the doctrine which is preached unto us in the name of God. But although we understand the things that are spoken, and can say them by heart: yet are not our hearts and affections ever the more given unto them. Therefore we must not think it enough for us to be able to talk of it: but we must have an inward hearkening unto God, and every of us must talk of it to himself, cheawing as it were his cud, that is to say, musing upon it in his mind by himself, as if he should say; It standeth me in hand to mark this well: but whereas we should endeavour after that manner to print the things in our memory which have been taught us in the name of God: we let it all slip away. For as much then as we see such fault in ourselves: we ought to mark this text the better where it is said; Set your hearts thereon. As if Moses should say that God's word requireth a singular affection, so as if we will understand it well, we must not hear it as some other thing of another man's telling: for it is a kind of wisdom that surmounteth all our wits. Therefore it standeth men in hand to strain themselves in this behalf: but on the contrary part we see the coldness that is in us, in so much that when we have once tasted a little thereof, we pass not any more for it. Come we to the hearing of God's word? Do we read it alone by ourselves? Then let this warning always stand before our eyes, that God's word is worthy to be received with such reverence, as we should lift up our minds on high & labour and endeavour to rid ourselves of all things that may hinder us from giving ourselves wholly thereunto. Thus ye see what Moses meant by this speech of se●ting their hearts.  
And he speaketh not of some one part alone, but of All the words of the Law. Whereby he doth us to understand, that we must not so part stakes with God, as to perform some one saying slightly, and to let the rest alone: but that we must do our endeavour in all cases, to be thoroughly learned in all the things which our Lord knoweth to be available to our salvation. For it is certain that there never scaped any superfluous word out of the mouth of God. We must not think that Gods speaking is after the manner of men, who to attain to some one good sentence, do use many fetches about and many interminglings: so that if one good saying be rehearsed▪ a man must let pass three or four other for it. But as I said afore, Gods speaking is in such wise, that all is profitable even to the last word. And therefore not without cause doth Moses here exhort the people of Israel to set their hearts upon all the words of the Law. True it is that we can never have the full understanding of God's word, but we shall have done much when we have known some part of it. 
1. Cor. 13.12  And we hear what Saint Paul sayeth, who comprehendeth himself also in the number of those which see and know but only in part, until we may behold God's glory face to face. But yet must we receive all, even to yield ourselves obedient to God without exception, so as we may be quiet in all things which he speaketh unto us. Then let us not do as many folk do, which receive God's word alonely so far forth as it is to their own liking, and as for the rest they let it alone. There are other some which beat their brains about some one point, because their mind inclineth that way; and as for all the residue, they think it belongeth nothing to them. But let us pray God to grant us the grace, that when we once know any one piece of his will, we may continually grow more and more in understanding, and that we perceive (as sayeth Saint Paul) that all scripture is profitable. 
2. Tim. 3.16  For he sayeth not that there we shall find wherewith to edify ourselves: but he sayeth that it is profitable to all things, so as there is there not only some thing that may do us good: but also that if we search throughout the things which our Lord declareth there, we shall find from the very beginning, that nothing is set down there without cause, but that GOD had always a regard to give us good instruction in all things which he hath spoken. And so ye see to what purpose Moses exhorteth here the people to set their minds upon all these words.  
But now if we consider how many things there are to draw us away from it, and to thrust us out of the way, yea and to pluck us back that we might not profit in God's word: it may well teach us further, how greatly we ought to strain ourselves to be quiet and peaceable, that our Lord may be heard, and we give heed to the things which he vouchsafeth to teach us. Howbeit we be far off from such perfection. For hardly can a man abide steadfast one minute of an hour, without the coming of some toy in his head to turn him away. A hundred of them will come unto us in one hour: and how many more than in a whole day? Yea and sometimes the conceit of our foolish imaginations doth so carry us away; that we wot not where we be. But behold, our Lord God would fain assure us of his sayings: there is such a covenant passed between him & us, that it is not heard for us to hearken unto him; insomuch that if we will give care unto him, we shall find that his doctrine is not unprofitable to us. And ought not this to provoke us to fight against all such imaginations as trouble our minds and make us to wander away? Yes: and so we see how greatly this exhortation ought to prevail with us, considering that we be so fickle minded and lightheaded, as experience proveth.  
Now after this, Moses sayeth that the people must command their children. Herein it is showed us, that it is not enough for us to profit every man himself in God's school: but that when we ourselves have learned, we must also endeavour to bring others into the right way of salvation; specially we to whom God hath committed the charge of such as want learning and instruction. As for example; fathers and mothers shall yield an account for their Children, because God giveth them with this condition, that they shall be brought up in his fear. Likewise Masters and Mistresses have to answer for their manservants and womenseruauntes; and if they ●ay the bridle in their necks, they must not think that our Lord will let their negligence scape unpunished. Therefore let us take warning by this text, that such as have children must have a care to teach them, and to make it known that God is the father of all their whole offspring, if they themselves willbe taken to be the children of God. Likewise they that have manservants and maideseruauntes must understand that their house must be so dedicated to the serving of God, as he may have all sovereignty in the same. After that manner ought we to take pains in the behalf of those which are committed to our charge. For the more we see that the world faileth in that behalf, the more careful aught we to be to do our duty therein. For it will be no excuse for us to allege that it was a common vice, but it will rather turn to our sorer condemnation, because one corrupteth and marreth another. Now then, let us learn to have the zeal that is commanded us here; namely that where God hath granted us the grace to be drawn to the knowledge of his truth; then to consider, that we must also endeavour to make all other men partakers thereof, that after our death God's word may have his course still, and not be buried with us. For we be mortal creatures, and as touching this world we do but pass away, and that very swiftly. But we know that God's truth endureth for ever: 
Esa. 40.8.  and therefore we must so deal as that God's word may continue and be known, and be received of men from hand to hand, even after that we be departed out of this world. And those which have any charge ought to bend themselves chiefly hereunto, according to this saying of Saint Peter concerning the same matter. I will cause you (sayeth he) to have a remembrance of my doctrine after that God shall have taken me out of this world. 
2. Pet 1.15.  Although I live not to speak to you any more with my mouth; yet to discharge my duty, I must so deal that when my mouth shallbe shut and I shallbe no more conversant with you here below to teach you, yet the same doctrine which I have brought unto you may have his course still, so as you may keep it to your benefit and edification. For although fathers and mothers be bound to teach their children, and masters and mistresses to teach those that are under them, and likewise the ministers of God's word according as the Lord hath called them to speak in his name, are bound to show the right way and to give good example to other men: yet notwithstanding we ought all generally to endeavour that all folks may hearken to God, and receive his word, and that not for two or three days only, but for ever. Thus ye see to what purpose Moses hath said here, that Fathers must train up their Children in all the words of the Law.  
Now he saith consequently, To do them and keep them. Hear Moses repeateth that which he had spoken afore: namely that our Lords speaking unto us, is not to the end we should allow of his sayings, and confess the same to be true, rightful, and just: but to try our obedience. God's word then must reform our life: for to that end and purpose is it spoken unto us. Nevertheless, we see how many a one do think themselves well discharged when they have but ducked down with their heads, in token that they gainsay it not. And they think GOD to be beeholden to them if they blaspheme not his doctrine, and show not themselves to be enemies to it, but confess the same to be good and holy, for they will not have GOD to urge them any further. But that were too easy a market. For if GOD'S word were preached but only to the end it should be received and confessed with the mouth: to what purpose should it serve when in the mean while every man might take the bridle in his neck, and live as though we never had any rule of GOD? Were it not an unhallowing and defiling of the holy things, and a disfeating of the power of GOD'S word? Let us bear well in mind therefore, that if we come hither to Sermons, and yet continue still like ourselves, so as our life be not answerable to that which hath been taught us here: we shallbe double to blame, because it is but a mocking and scorning of the doctrine of salvation, when we let it slip away, and have but our ears beaten with it, without any touching of our hearts or any reforming of our lives thereafter. What is to be done then? We must understand that GOD'S word is not named a Guard without cause, for as much as men are like wretched beasts without discretion, until God have showed them how they ought to walk. Ye see then that it is our Guard or defence. And therefore if we keep God's word, we also shallbe kept and guarded thereby, and we shall have our bonds certain, so as we shall never err while we live: and moreover we shall have wisdom to judge between good and evil.  
And that is the cause why Moses saith, Let your children keep the word; and again, let them observe it. True it is that we can neither keep God's word nor do it; until he have written it in our hearts. But Moses presupposeth that God will shed out his holy spirit upon the people, so they shut not the door against him, but be ready to receive the grace which our Lord had promised them, as we have seen heretofore, 
〈◊〉 30.14  where he saith; Behold, the word is nigh thee, in thy mouth, and in thy heart. And not without cause doth Saint Paul say that this word is the same which is preached in the Gospel, 
〈◊〉▪ 10▪ 16.  because Gods speaking there is not to make a noise in our ears only, but also to engrave the doctrine in our hearts by his holy spirit, which is brought unto us. So then let us mark well, that whereas Moses treateth here of the keeping of God's word, God also doth bind himself to his people, with condition that he will govern them by his holy spirit, and write his word in their hearts: and moreover when he hath so touched them, he will also be favourable to them in bearing with their infirmities and in forgiving their sins. And after that manner do we perform GOD'S word: not that we can accomplish it and do it thoroughly: for we be so far unable to perform the law, that we cannot so much as think one good thought. 
● Cor. 3.5.  Nay rather we drag back from that which God commandeth us: we be enemies to all righteousness and upright dealing. God therefore must be fain to bow us, and to give us such teachableness as we may be ready to hear his word. And moreover when he hath granted us the grace to have such zeal and affection, he must also bear with us in that we have not done our endeavour to do the things which he hath appointed us; & whereas we be disobedient, and therefore he might justly punish us, yet notwithstanding he must be feign to receive us to mercy, and to give us our pardon for our Lord jesus Christ's sake. And although the fathers of old time had not so great and so evident teaching as we have nowadays by the Gospel: yet did they know that our Lord had promised them both the grace of his holy spirit and also his mercy, to the forgiving of thei● sins. For the sacrifices which were offered in those days, were not ordained without cause. It was not a trifling matter, that the people came to the temple to offer sacrifices: but it was a sure precedent that God received them to mercy; in so much that when the blood of any beast was there shed, it was a figure which ought to lead them up to a higher thing. For there was always a heavenly pattern which Moses had seen upon the Mount. 
Exod. 25.40 & Hebr. 8.5.  So then, let us not think as the Papists do, that Moses upholdeth here the free-will of men, of purpose, therewithal to set forth their deservings, as though men could by their own power and policy obtain Paradise, and were able to serve GOD and to do the commandments of the Law: Moses went not that way to work: but he knew what promise had been made to the people, and that all things tended to the covenant which GOD had made with them, notwithstanding that the time of the full opening thereof was not yet come as it was promised afterward by jeremy, 
Esa. 61.1.23. jer. 31.33. Ezec. 11.19. & 36.26.  Esay, and all the rest of the Prophets, where it is said that GOD would make a new covenant with his people, which was that he would write his Law in their hearts, and change their stony hearts into hearts of flesh. True it is that this belongeth to the Gospel: nevertheless, it was figured also under the Law, and the fathers that lived in those days, had some taste thereof so far as was expedient for them.  
Now seeing that our Lord hath nowadays multiplied his grace towards us, and made our state more excellent than the state of them that lived under the Law: surely we be less to be excused than they, for it is certain that it maketh our offences and disobedience the more heinous. Therefore let us bethink ourselves, and let us market well that seeing God doth offer us the living waters whereof Ezechiel speaketh, 
Ezec. 36.25  that is to say, seeing he sheddeth forth the gifts of his holy spirit to make us to walk according to his will: we must assure ourselves that if we shut the gate against him, we shallbe much more worthy of blame than those which yet nevertheless were condemned under the law. And therefore let this waken us, and make us more willing to hear God's word, to the end to keep it, seeing he not only speaketh to us by the mouths of men, but also prepareth us to draw us to him by the inward power of his holy spirit, and on the other side spareth us, and falleth not to examining of our lives with rigour, but accepteth our doings as a father doth his children's, notwithstanding that there be much infirmity and many vices in us. And to the end this word may have the more force, Moses sayeth that he not only spoke or uttered it, but also that he witnessed or protested it to the people, as we have seen afore. And not without cause doth he repeat it here again. For we be so lazy and shouthfull in receiving God's word, as is pity to see. Therefore it is requisite that there should always be some protestation, to make us think the better thereon. 
De●c. 30. ●9.  He said heretofore, I call heaven and earth to witness against you this day, that if the doctrine which I bring unto you do fall to the ground, and that ye make no account thereof: the very Sun and Moon and all other creatures shall cry out against you for vengeance of such contempt and negligence.  
So then he addeth now, God hath made me a teacher, and I for my part will discharge my duty, and that not with a cold and dead utterance of the things which I have received, but by protesting to you on God's behalf as though I were a public notary & had a proxy from him, assuring you that sith your God hath granted you the grace to hear his word, if you be negligent in receiving it, ye must make a dreadful account for it. Hereby we be warned to receive God's word with such reverence, as the Angels of heaven may be witnesses of our faith, zeal, and constancy. Let us go with open hearts and minds lifted up to God, that we may be taught by him. And if we do so, we shall be turned away from all the impediments of the world, in so much that God shall no sooner have spoken the word, but we shall be agreed to yield to his teaching, and we shall not be zealous for a small time only, but when we have once begun, we shall hold out to the end. For woe to us if we turn head in the mids of our way, and start aside when we have begun well, so as the devil may find the means to lead us astray. Alas, what shall it boot us to have been come into a good trade? So then, let us mark well this word Witness, which is set down here by Moses, to do us to understand that our Lord speaketh not to us to leave our unthankfulness unpunished when we have despised the things ●hat are told us in his name, but that there shall be always this solemn witnessing or protestation▪ unless we benefit ourselves by his teaching of us.  
Now Moses addeth consequently, That the word is not vain towards them. This piece of text is misunderstood if it be taken for an exhortation. And yet for all that, it should seem, that Moses exhorteth the people, when he saith: Let not God's word be vain towards you, beware that ye receive it not as a thing of no price, nay rather consider what a Majesty it hath, when God appeareth to men by his word which is his lively image. But in the Hebrew tongue wherein the Prophet spoke, it is thus: The word shall not be vain towards you. For so is it, word for word in the Text: when he sayeth, towards you, he meaneth, that in respect of the people, the word shall not be in vain. And this will well be perceived by the saying of Esay in his five and fiftieth Chapter▪ 
Isa. 55.10.  which text is misexpounded likewise. But the right expounding of the one will be a key to open the right understanding of the other. It is said in Esay, my word shall not return empty unto me, but it shall yield his fruit there as I send it unto. Some have thought that our Lord meant there, that whensoever his word is preached, it shall not be in vain, but that it shall yield profit by giving faith to the hearers. But the Prophet Esay meant not so by those words. What did he then? He confirmed or warranted Gods promises, to the intent that men should not doubt of the performance of the things contained in them. As for example, God promiseth us to prosper us by his blessing, to take us into his keeping, and to defend us against all the troubles and vexations of the world; so that if men persecute us, he will be as our bucklar: if we be threatened and assaulted on all sides, he will be our fortress; in time of dearth he will have a care to feed us; against all the assaults of Satan, he will guard us by the power of his holy spirit: to be short, God's promises are infinite. And yet for all that, we be so weak hearted, that we conceive not what he saith, but rather we think that we shall be disappointed if we trust to his promises. There needeth not any thing to toss us too and fro, for to our seeming all God's promises are but deceits. For this cause he sayeth; No, like as the Rain falleth not in vain, but moisteneth the earth, and the earth being moistened yieldeth forth her fruit, so as the rain hath as it were a secret virtue to give nourishment to men: therefore like as ye see that in the order of nature, the rain engendereth such a kind of fruitfulness in the earth; so assure you yourselves that my word shall not be in vain, but I will make it to yield profit, that is to say I will perform all my promises. Therefore be bold to trust unto me, that I will perform and bring to pass all that ever I have spoken by my Prophets. So in this text Moses sayeth, The word shall not be void towards you, that is to say, so you receive it, think not that God will leave you with your mouths open like silly hungerstaruen folk, so as ye should hang linger and not know what shall become of you: for your God will make you to feel by proof that he hath not promised you aught in vain. Now, when our Lord speaketh after that manner, shall we cast doubts yet still, and stand scanning whether his sayings shall be performed or no? His word shall not be void towards you: that is to say, ye shall find the effect thereof, and hold ye hardily unto this, that God will work with such force, as ye shall perceive that when his word is preached unto you, it is as much as if he himself were present, to put the thing in proof and execution, which he hath declared. Thus we see now the meaning of Moses, to the intent that the people should take some taste of God's word and receive it with all reverence. He telleth them that when God speaketh, it is not sound that vanisheth away in the air: but that in that word lieth and consisteth all our happiness and chief welfare, and that we have wherewith to content ourselves, when our Lord vouchsafeth to direct his word so unto us. For why? We shall not be foad with vain hope; but we shall feel in deed how our Lord meant to try our faith in such wise for a time, as that he will yet nevertheless perform all that ever he hath spoken.  
Now Moses confirmeth this exhortation yet better, by this which he addeth: It is your life and your welfare by it shall your days be prolonged in the land which you go to possess. Hereby we may easily gather that Moses made not an exhortation to the people, [to show] that the word is not vain: but rather that he made them a promise, that the word should have force and virtue continually as it were without interruption. It is your life sayeth he, and through the power thereof shall you prolong your days. He showeth then, that until such time as our Lord had given his Law to the people, they were as wretched folk that witted not where to have any rest, no more than all other men upon the earth. True it is that Gods creating of us and his setting of us in this world, is to the end we look at him, put our trust in him, and hope for all good things at his hand. But what? We be so earthly, that we can by no means come nigh him. And indeed he is too far off, and though we think upon him, yet until he give up his word and utter his fatherly love towards us, alas we must needs ever tremble and be abashed. Let us mark well then, that we shall never have any assuredness, until our Lord have given it us by his word. For our life is but a linger, we be turmoiled with continual ●roubles and unquietness, and (which more is) we must needs find GOD our deadly enemy, until he have taught us by his word. And I pray you, can we have any spark of life, when we perceive that God is against us? Now surely men deceive themselves if they ween to have God's favour, until they be grounded and settled upon his word. And therefore not without cause doth Moses say that the word is our life. For thereby we be done to understand how wretched our state is, until our Lord have drawn us to him, and communicated himself to us by means of his word.  
Now when we once know that God's word bringeth us such benefits, to wit, that we know that God willbe favourable to us, that he quickeneth us, and that it showeth us wherein our joy and felicity consisteth: we must know also that it serveth us for a Seal, & that our Lord will have us to take it as a gage, as though the thing were done already. And therefore whensoever God speaketh, let us hold us to him. For he is no unsaier as mortal men be: he is not free of promise, and a performer of nothing: therefore let us boldly stick to his word, and sith it is our life, let us assure ourselves that it will not deceive us, nor beguile us if we trust unto it. For why? It shall not return void from us: that is to say, when we have once admitted it in, it will take such root, as God's power shall ever be at hand to us, and God shall sooner renounce himself than not perform his promises. True it is; that we shall not see it out of hand: but yet must we be fully resolved thereof, and patiently tarry till the fit time be come for our lord to show that he meant not to jest or to dally, in telling us that he would be liberal unto us. Now sith it is so, let us learn to be the more desirous to receive God's word, in respect of the profit that it bringeth us. For God thinketh it not enough to show us the majesty that is in his word, to the intent we should be humbled to obey it: but his mind is also to allure us that we might be in love with it. And to that end doth Moses speak it hear. He had magnified the word sufficiently heretofore, showing that it proceedeth from God, and that heaven and earth shall bear witness against us if we refuse it: but now he addeth another reason to induce men the better to hear God, yea and to hear him desirously, namely; that God will prolong their days in the land which they go to possess, at leastwise if they suffer themselves to be taught by him. And why? For we be all poor silly souls without hope of salvation, if we continue in the state of all mankind. All the life which men ween themselves to have in this world, is but as a way to hell until God have turned us to the better, and have taught us what is said in his word. As touching that which he addeth, saying, That they shall lengthen their days when they be passed over jordan: I will treat thereof to morrow if it please God.  
Now let us fall down before the Majesty of our good God with acknowledgement of our faults, praying him to make us so to feel them more and more, as we may learn to turn again unto him, and make the great number of exhortations available which move us daily so to do: and that when he layeth before us our sins and threateneth us with his wrath, we may be so convicted, as we may not continue hardened in evil, but return unto him, and pray him to be so gracious unto us, as not to suffer Satan to have dominion over us: but rather to make us endeavour to reform ourselves in such sort, as that our hearing of his word may cause us to amend and bring us back to him, and frame out whole life according to his will. That it may please him to grant this grace, not only to us but also to all people and Nations of the earth, etc.   

On Friday the nineteen. of june, 1556. The CXC. Sermon, which is the thirteenth upon the two and thirtieth Chapter.  
48 And the same day the Lord spoke unto Moses, saying,  
49 Get thee up into this mountain Abarim, the mountain Nebo which is in the land of Moab overagainst jericho: and there take a view of the land of Chanaan, which I give in possession to the children of Israel.  
50 And thou shalt die upon the mountain which thou goest up into, and be gathered unto thy people like as Aaron thy brother died upon Mount Hor and was gathered with his people.  
51 Because ye sinned against me among the Children of Israel by the waters of strife in Cades, in the wilderness of Sin. For ye sanctified me not in the presence of the Children of Israel.  
52 Therefore thou shalt see the land before thee, but thou shalt not enter into it, namely the land which I give unto the Children of Israel.  
THis history hath been touched already heretofore in the first Chapter, 
Deut. 1.37.  where Moses declated that he was deprived of the benefit which he had looked for, that is to say, of enjoying the inheritance which God had promised to all the lineage of Abraham. Now the full time was come, and Moses had been appointed of God to deliver the people: by reason whereof there was great likelihood that he above all others should have gone into that land. But when he was to have set his foot into it, than behoved it him to die: and that was a very hard case for him. He made mention thereof afore, to show to the children of Israel, how great and excessive their lewdness was, seeing that he was punished for their sakes. For the mischief came not of himself, he had not consented, neither to their murmurings not to their blasphemies, but rather had strained himself to withstand them. Yet notwithstanding, his constancy was not so great as was requisite. Only because he was as a man amazed, and glorified not God with such steadfastness as he ought to have done; he was banished from the land. This doth he charge them with to their reproach. And here he repeateth again, how that after he had published the law, God told him again that he should bear that punishment of not entering into the land of Canaan: and therewithal he telleth him immediately of his death. Now first of all, if we read what is written by Moses himself; it will seem that he overshot not himself in the place that is called Meriba, which aforetime was named Raphirim. 
Exod. 17.7.  For there perceiving the people to cry that they died for thirst, he called upon God. Moses doth not take part with them that stormed after that manner, he was no fellow with them, he repyned not a God: but rather went to him with all humility, saying; Alas Lord, I am a mortal man, and how may I satisfy this people, unless thou provide for them? Moses resorted unto GOD, his meaning was not to provoke him to wrath, & therewithal it should seem that he looked that God should work after his accustomed manner; that is to say, that he should show forth his power. Now then, if a man look upon the outward appearance of the matter, it will seem that Moses behaved himself faithfully, and that he was not to be blamed. Yet notwithstanding, he is condemned, both he & his brother Aaron. And why? Hereby we see that we must not always weigh our sins in our own balance: for that will ever deceive us, according to this saying of Solomon, Man thinketh his own ways to be right, 
Prou. 21.2.  but God weigheth men's hearts. Therefore when men have acquit themselves, they have gained nothing thereby. For sometimes the lewdness lieth hid within: God seethe it, and it is he that challengeth to himself the office of searching of all thoughts. Then by the example of Moses we be warned not to flatter ourselves. For although our sins be hidden from men, yea and that we ourselves cannot comprehend them: we must not under colour thereof deem ourselves to be righteous, but put ourselves into God's hand, praying him to make us understand our secret vices, and to vouchsafe that as they be buried from us, so they may be pardoned by him: & let us cry with David, 
Psal. 19.13.  Lord who knoweth his faults? But cleanse thou me from the things which I have not perceived. Thus ye see what we have to remember upon this place.  
And now hereupon let us learn to discharge ourselves of all pride, for there are many men to be seen, which could find in their hearts to stand in contention with God; and would never agree to his judgement, until he have showed them wherefore he doth condemn this or that. But we must not lift up bristles after that manner. We know there is but one only judge, and that we must all come before his seat with reverence, 
Rom. 14.10. 2. Cor. 5.10.  as sayeth Saint Paul. Sith it is so. let us keep us from attempting any thing beyond that which belongeth unto us, and let us not take upon us the authority of God, to put difference between good and evil after our own fancy; but let us inquire after the thing which our Lord alloweth, & hold it for good without gainsaying. And look what he condemneth, let us hold it for evil, without ask question why, unless God show us the reason, and then must we accept thereof. For if he once say the word, we must hold us to it and keep silence. To be short, let us learn to glorify God in all cases: and when he hath once spoken a thing, let it suffice us, and let us all agree unto it without any further ado. For it shall not boot us to strive, we shall but double our condemnation continually. What should it have profited Moses to have made long process, and to have entered into particularities with God for the justifying of himself, [& to have said,] Why? What have I said? Did any one word scape me out of square? And on the other side, I meant not to consent to the wickedness of this people. Which thing I have showed as much as might be in all my doings. In so much that even when they asked water, I knew not how to do better, than to consider mine own weakness, and therefore I confessed it with mine own mouth, and therewithal called upon thee. Moses had many allegations to make: but if he had entered into them, it had been the next way to have provoked God's vengeance so much the more against him. Seeing then that he did willingly yield to his condemnation, to the intent to obtain mercy for his fault: let us follow his example, and suffer God to use his due authority over us; and let all mouths be stopped before him as sayeth the scripture. Thus much for that one point.  
Now by the way we see what charge they take upon them, which ought to govern a people. For it is not enough for them to be no partakers of the rebellions, mutinies, wicked compacts, & other offences that are committed against God. Although they protest that they be not attainted with them. nor had any mind or intent that way; yet shall they not go quit nor be counted guiltless for all that. For it behoveth them to withstand it with all stoutness of mind and force, and to be utterly unvincible. If they should see, not only two or three naughtipackes set themselves against God; but also even a whole people set upon mischief: yet ought they to set themselves against them as open adversaries, in the maintenance of God's cause: and if they fail so to do; their cowardliness will not be excusable. Oftentimes the Magistrates which have God's sword in their hand, and the Ministers of God's word which are ordained to rebuke evil; think it enough to be but only grieved when men offend God. But we see contrariwise, that although Moses and Aaron meddled not with the wickedness of the people, but did even shun it, and would with all their hearts that God had been honoured, & it was not long of them that things went no better forward: yet notwithstanding, God imputeth it to them for a fault, because they were not stout and free-hearted in striving against them, as they ought to have been. So then, they which are set in public office, aught to desire God to give them such constancy and stoutness of mind, as they may not yield for any thing that can happen, but keep on their course continually, without striking their sail as they say. For surely as for us, a small thing will shake us, or rather throw us down at the first blow. Therefore must God be feign to work in us. Yet notwithstanding we shall not be discharged, except that every of us in his calling do put forth himself in the maintenance of God's quarrel, to restrain the evil as much as he can, so as our mouths be open to rebuke vice, insomuch that if we see a whole people given to wickedness, we cry out unto them, & tell them of the vengeance that is prepared for them. Thus ye see what we have to do on our side.  
Also let the magistrates strain themselves as much as is possible for them. For if we, considering what is happened to Moses and Aaron, do step aside; let us not think ourselves to have more privilege than they. But yet we have to note heerewithall, that Gods punishing of Aaron and Moses was in such sort, as he ceased not for all that to avow them for faithful, and to allow their calling, and to yield them an excellent record even after their decease, accordingly as we hear how it is said in the psalm, 
〈◊〉 6.6.  that Aaron and Moses were his true servants. Ye see here how the holy ghost magnifieth Moses and Aaron; and yet for all that they failed not to be punished too. Yea, but God useth but temporal punishment towards them; and thereupon he ceaseth not to be their father still. When God then punisheth our faults, although the corrections be irksome to bear; yet let us be contented therewith, so long as he is merciful to us still, and that he avow us to be of the number of his children. So long as that remaineth to us, let us go on still, and let it not grieve us though GOD scourge us with his rods, for we have need of them. We see how the greatest, even those which have most excelled in all virtue and holiness, have showed us the way in this behalf. Should GOD spare us more than he spared Moses and Aaron? Ye see then how the faithful aught to prepare themselves to receive chastisement for the offences which they have committed, and that they must not think that because they be GOD'S children, therefore they should be exempted from all afflictions, and GOD should do away all their faults without making any countenance of misliking them. But rather they must be fully resolved, that God will visit them and put them in mind of their sins, and thereupon submit themselves to him, and offer him their backs. Like as a child looketh for correction when he seethe his father angry: so must we have the meekness in us to submit ourselves to God, and shame must not touch us, neither we be overmuch grieved when our Lord is minded to discover our faults, and to bring us low before men. True it is that we ought to be touched therewith, 
2. Cor. 7.10.  but yet with such sorrow as S. Paul speaketh of, which we must not shun, because it tendeth to our welfare. For if our sorrowing be after a worldly manner because we be not honoured nor had in such reputation as we would be: it is a cursed and sinful sorrowing. But if we be sorry that we have offended God, and all our grief is for the evil which we have done: that sorrow is a sacrifice which God alloweth and well liketh of. Howsoever the world go, if GOD list to lay any note of infamy upon us; let us not think it over strange, sith we see that Moses who had been exalted as a figure of our Lord jesus Christ, who had delivered the people of Israel out of bondage, and upon whom GOD had shed out his power; was feign for all that to be set as upon a scaffold, and to be put to reproach, and to have it made known that God did solemnly bereave him of the land that was promised to the lineage of Abraham, when a great sort of Rascals and a great many of people of none account entered into it, and in the mean while Moses was fain to be shut out. Sith we see this, should we think our punishment over hard and grievous, when God will have our sins laid open, specially when it may serve for example & instruction? Nay, we ought not to have so great regard of our own honour, but that we ought to esteem the salvation of our neighbours much more. Moses for his part knew that this should serve for a good precedent to the worlds end, because that whensoever we compare ourselves with him, we must needs hang down our heads (as I said afore) and put ourselves into the hands of GOD. At the sight here of Moses was contented. For he sought the welfare of the whole Church; and so that God were glorified, he made no further reckoning; but utterly forgetting himself, he was not so chare of his own renown and good reputation in this behalf, but that he did patiently bear the chastisement which it pleased God to denounce against him. That is the thing which we have in effect to remember in this place, where it is showed us again, that Moses was shut out from the possession of the land which had been promised for an inheritance, as well to him, as to all the rest of Abraham's offspring.  
And herewithal we ought also to mark well, that whereas God sendeth him up into Mount Nebo, and telleth him that he shall die there; he (as we shall see in the end) resisteth it not, but prepareth himself to it. True it is that he pronounceth the blessings which shallbe seen hereafter in order, and which we will go in hand withal to morrow if it please God. Also he maketh as it were his last Will to all the people. And yet for all this he is not dismayed; but putteth himself into God's hand, and prepareth himself willingly to die. Now herein we see, how the faithful aught to be always willing to go whithersoever God calleth them, and how they ought to overleap all the difficulties of this world; insomuch that although they meet with never so many thorns, and never so many encounters: yet ought they to thrust forward still, & not to be driven aside, nor to be put out of hart for all that. Also when God taketh them out of the world, it behoveth them to have always one foot onward on the way; as if they should say, lo here I am Lord, I am ready to come unto thee. But this cannot be done, except a man have profited well in God's school, and specially that we know there is a better life prepared for us. For without that, we can never feel truly that we be but strangers in this world. For they which believe there is none other life than this which we enjoy here, and think to make their rest in this world; are so wedded to it, that a man cannot pluck them from it but by force and spite of their teeth. But when we once know that our inheritance is in heaven: we conclude that this world is but a pilgrimage, and that we must pass apace through it. And he that passeth it so, shall find it no hard matter to go through with his journey, when he seethe that his salvation is on the other side, and that God calleth him thereunto. The thing then whereunto it behoveth us to put our whole endeavour, is the minding of the heavenly life, and to consider that God allureth us daily to come to the immortal glory which he hath prepared for us, to the intent that when we be to departed out of this world, we may not go unto him against our wills, nor make complaints, nor say after the manner of unbelievers, What shall I do, or what shall become of me? For (as S. Paul showeth us,) he that hath our gage in his hands, 
2. Tim. 1.12  is faithful. Our salvation is named a gage, so as God bindeth himself like a man that receiveth money or some other thing that he is put in trust with to keep. Now if a man have taken a thing to keep, it behoveth him to show his honesty and truth. And think we that God will deceive us, having promised us to be the keeper of salvation? Seeing then that he hath vouchsafed to take it into his hands, and to undertake the safe custody thereof; let us be bold to trust unto him, and let us go yield ourselves into his hands whensoever he shall call us. Thus ye see how we be to put this text in ure.  
Yet must we note further, that there is less excuse for us nowadays, than there was for Moses, or for all the fathers that lived under the Law. For had they the promises that are made unto us at this day in the Gospel? They did but see them a far off, and under very dark shadows. Or did they see jesus Christ raised from the dead? In deed they knew it, howbeit but by hope, as whereby they comprehended in a figure the things that were absent. But nowadays, forasmuch as we have the Gospel, which openeth to us the gates of heaven: GOD allureth us to him as familiarly as can be, we be already entered into it in the person of our Lord jesus Christ: in so much that his going up on high, is to draw us thither to him. For in as much as he is our head; he will draw us up to him into the glory whereinto he himself is entered already, so we be not separated from him. Let us beware then that we disappoint not that grace of GOD. But let us be so established in the faith, that whensoever GOD shall call us out of the world; we may not stick to go willingly unto him, and to do that which we see here in Moses, When GOD told him that he should die, he strained not courtesy to go up into the Mountain, although that place were appointed unto him, as it were to offer up himself in sacrifice to GOD. Moreover, his sin was laid afore him again: and yet did not that discomfort him neither. And that is a point more which we ought to mark well, for it importeth a very good lesson. See here, Moses is at deaths door: it may seem that at that time he ought to have had some comfort wherewith to assuage his sorrow. And yet for all that, God reneweth the remembrance of the fault which he had committed: and he telleth him again, that he must take in good worth the punishment which he had heard spoken of afore. We see then that God's threatenings whereby he layeth our sins before us, ought not to trouble us so much, but that we ought to take occasion and matter to rejoice in them; because we know (as I have said already,) that GOD doth so temper his rigour, as that even in his punishing of us, he ceaseth not to do the office of a father still, so as the principal (that is to say the salvation of our souls) is reserved unto us, yea and the temporal chastisementes are beneficial to us, as by the means whereof GOD cleanseth us, and maketh us to taste the better how greatly it is for our behoof to have his favour. That then is a thing which we have to mark in the person of Moses.  
So then, if any man be blamed for his faults, though it were when he is sick, yea or at the last gasp when God's judgements are set afore him to make him sorry and to lament: yet must he not think it strange. For as we see, there are many which have need to be so touched, and to be as it were touched with a launcer, that they may be brought to God with such reverence as is requisite. And although such corrections be bitter at the first sight; yet must not men fall into despair, but always have recourse to God's goodness, assuring themselves that his blaming of them after that manner, is not an utter condemning of them, but is done to the end that they should be their own judges, and that he therewithal is minded to receive them to mercy. Therefore let us suffer our Lord to deal after that manner with us, and whensoever we have any heartbiting, so as God toucheth us inwardly with the remembrance of our sins, or we see them in reading his word, or we hear them spoken of in sermons, or we be warned of them privately: let us learn that the setting of them before us is not to make us conceive any hartburning, or to cast us in despair, so as we should be kept back from God: but that we should therewithal embrace his promises, and not fear to be disappointed of the things which he hath behighted us: for his proceeding after that manner, is to the end we should set the more store by his grace, and accept it the better, and be provoked to seek it, and also receive it with the earnester desire. To that end are his threatenings and judgements set afore us. And after that manner ought we to practise the text that was treated of yesterday, 
〈◊〉 32.47.  and also that which remaineth yet still thereof. For it was said that the Law was the life of all the people, and that it should maintain them in the land which God had promised them, and whereinto he led them to put them in possession thereof. And yet nevertheless we see that in the law are many hard and sharp threats: there be the curses, which ought to make the hairs to stand up stiff upon men's heads: and there be so many precedents wherein God bewrayeth and uttereth the iniquities of the people: that at the first it may seem that they should be utterly confounded, and that the law served but to smite them with main blows like a beetle, and to daunt them and scar them in such wise, as they might not approach unto God: but yet have we need to be so mortified. For let us consider well the pride of our nature, and the false overweening and vain selfetrust wherewith we be puffed up, and how stubborn we be against God: and we shall find that if he will do us good, he must be feign to beat us down after that manner, and his word must be as a two edged sword, so as there be neither thought nor affection in us which is not searched by it, 
〈◊〉 4.12.  and it must enter into the very marrow of the bones, as the Apostle treateth thereof in the Epistle to the Hebrews. Therefore let us not think it strange that God doth here tell Moses again of his fault, notwithstanding that it was forgiven him. For although he ought to be glad of it, because God did it in such wise as he was nothing hindered thereby to call upon him quietly, and to cast himself as it were into his fatherly lap: yet was it good for him to think upon the fault which he had committed. And why? To humble him, to the intent he should yield the more honour to the infinite goodness of God, and say, Alas, I might justly have been sunken to the bottom of hell for one only deed that befell me in less than the turning of a hand: though I was grieved at the manifold grudgings of the people, yet intended I not to have offended my God, but it happened unto me through oversight for want of thinking thereon. And now if this only one fault was enough to cast me into endless cursedness; Alas what is due to my whole life? I should have committed a thousand thousand offences, yea and I should never have ceased to augment God's vengeance upon me still, if I had not been restrained and held back. And yet must I now bear the punishment of my fault, which in the sight of the world seemeth very light; but God knoweth what manner a one it is, seeing that for it I must be forestalled of the land of Canaan, and have deserved to be banished, not only from thence, but also from the heavenly life. Thus ye see how it was good for Moses to be taught humility after that fashion: And what is them to be thought of us?  
Now moreover our Lord saith unto him, that he should behold the land: and that was to show him (as I have said already) that he is not so forfended of going thither, but that God taketh him still as one of the number & company of his children. And his taking of poffession of the land by eyesight, was also an admonition unto him, that the land was not the chief heritage whereunto the children of Abraham were to attain. Here therefore we have a sure record, that although the fathers which lived under the Law had not the heavenly life so lightsomly & largely revealed unto them: yet did they ground themselves thereupon, labouring to attain thereunto, and were not wedded to this world as if that had been the mark they amed at and that they had been tied to it to say; Well, God hath chosen and adopted us to possess a good and fat land, to the intent we should be fostered therein. For if the people had but thought upon that; what had become of Moses who was the excellentest prophet that ever God raised up until the coming of our Lord jesus Christ, as we shall see in the last Chapter? That is the cause why Moses beheld that land and viewed it afar off. 
Deut. 34.10  And although he never ate one grain of the corn thereof, nor tasted one drop of the wine: yet did it suffice him to see that God had not disappointed his people. It is to be concluded then, that Moses had a further forelook, and stood not musing upon the transitory inheritance, but considered full well that when we be made the children of God, it is to the end we should live everlastingly with him. Seeing then that Moses had that; let us understand that the fathers were not without cause called the children of God; which thing they were not, unless they were heirs with us. And forsomuch as they tended to the heavenly life, (which notwithstanding was showed to them but afar off;) let us take the more courage to us, seeing that God is come nearer unto us after a more familiar manner, even in the person of our Lord jesus Christ. Therefore let all these things move us, that our faith may waken us and withdraw us from all the impediments of this world, so as we may keep on our way to the everlasting rest which cannot fail us.  
Now whereas it is said unto Moses, that he shall be gathered up with his people: hereby our Lord meant, that he was of necessity to pass the common way (as they say,) of all mankind, and that his case should be no better than of all the rest of Adam's children. Truly this would trouble us, if there were no more than so. But I have spoken already of the special promise whereupon Moses was grounded. Nevertheless, our Lord showed him that forasmuch as he was descended of Adam's race: it behoved him needs to die. And this accordeth still with the matter which I speak of even now, namely that we shall never take sufficient taste of God's goodness and promises, until we be brought low in ourselves, that we may know our own neediness, and what the life is which is promised us, and which we obtain by jesus Christ. We think not upon any of all these things, except we first know the death that is purchased unto us by Adam, & that the same dwelleth in us, and holdeth us prisoners in his bands. If we know not that we be cursed of God by nature, and that we have no other hope but rottenness as touching our bodies; and that as touching our souls we be rejected of God, & feel that he is against us, and that he is our judge, that he will utter forth all his majesty to our confusion: Until such time as we feel all these things, it is certain that we will never seek the remedy that is offered us in our Lord jesus Christ, nor receive him with such reverence as to become like poor hungry souls. So then we see how we have need of this warning, that we must be gathered up. With whom? With those which have gone before us. And without that, what comfort shall we have? Less than the brute beasts have. For if we think upon nothing but death; we go all into rottonnes; our bodies be in no better plight than the bodies of Asses and Dogs. And again as touching our souls, we must needs be separated and cut off from God, and feel him to be against us. That then is our state.  
And therefore whensoever we hear any speaking of death; let us by and by bethink us of Adam's sin, of the corruption of our nature, and of all the vices that dwell in us; which serve all to cut us off as rotten members from God's house and kingdom. When we have bethought us thereof, and that we be so dismayed as we know not where to become, for the terror that shall have caught hold of us: let us repair to jesus Christ, 
john. 11.25  and sith we know that he is the resurrection and the life; let us take courage to offer ourselves unto death, and let it not grieve us to be done away, seeing we have promise that we shall be restored again. And so, when we have bethought us of all the nations of the world, and of all Adam's offspring: let us come to the people whom God hath sanctified and chosen to be his heritage. Seeing then that we shall be gathered up with the righteous, surely it is a good gathering, and therein lieth all our rest & contentation, so as death shall be sweet unto us. And although we must of necessity pass that way, with all other creatures: yet doth God take us and keep us as his chosen children, and to be joined to our Lord jesus Christ, who is named the first borne from among the dead. And to the intent we should be the first fruits of the resurrection and of the quick, he hath gathered us to himself, and matched us with the holy patriarchs, Prophets, and Apostles. That (say I) is the thing which sweeteneth all the sorrows that we can conceive.  
Now in the end it is said yet again unto Moses, That he sanctified not Gods name among the children of Israel, and therefore he should see the Land, even the Land which God had given to his people. Here we have to mark, that it is not enough for us to abstain from doing evil: but that we must also sanctify God's name, when we see men misuse it through their lewdness. And in very deed, the chief thing that God requireth, 
Matt. 6. ●.  is that his name should be sanctified: for it is the first petition which we make. And by that order, our Lord jesus Christ showeth us full well, that we must begin at that point; as for example when he saith, First seek ye the kingdom of God, what doth that signify? 
Matt. 6.33.  That we should seek to exalt God, that all the world should obey him, and that his majesty should be known, to the end that all praise of wisdom, righteousness, goodness, and power might be attributed unto him. That is the thing whereunto every of us ought to put his endeavour. True it is that we ought in deed to sanctify the name of God, that is to say, to dedicate ourselves every man for himself to this service, so as his glory may shine forth in us: but yet is not that enough. For we shall see men vnhallowe the name of God, some by blaspheming him, and some by rushing out into all vices and enormities. Now therefore when we see such things, our zeal ought to be kindled to withstand them to the uttermost of our power, & to show that we desire nothing more, than that God should be honoured, and abide unappaired, so as men should not abridge him of any thing. When we have this zeal, then shall we sanctify God's name, not only in our own souls and bodies, but also even among those which do so vnhallowe and defile it. And for that cause are we commanded to be as burning Cressets in the midst of a froward & crooked generation. 
Phil. 2.15.  When we dwell among the unbelievers and enemies of God's word, or among such as despise it and make no account of it: then in stead of our accustomed seeking of vain excuses, with, I would feign serve God, but there are so many corruptions, that I must needs howl among wolves as they say: then (say I) is the time for us to strain ourselves so much the more, and to enforce ourselves to sanctify the name of God. And where? Even in the midst of those among whom we be conversant. That is the thing which is showed us in this place.  
True it is that Moses was most bound thereto, because God had chosen him above the rest. Yet nevertheless it behoved every other man also to strain himself thereunto. And let us understand, that seeing he taketh us for his children, we ought at the least to maintain his honour as much as we would do the honour of our earthly fathers. And for that cause it is said, that he and Aaron had transgressed. Whereby we see, that men may well acquit themselves, and besprinkle themselves with holy-water as they say, but yet must they pass by the sentence which God hath pronounced; for only he is the competent judge. Although then that Moses was not ware that he had offended, and although also that we cannot discover his offence: yet doth our Lord say that he had offended, so as it was not enough for him not to have done any evil deed, nor to have abstained from murmuring, nor also to have withheld his consent from the murmurings of the people: but he was a transgressor in that he was too cowardly & had not the foresaid invincible courage that I spoke of, to set himself against the mischief, and to stop it as he ought to have done.  
Now for a conclusion we have yet to mark this saying which is added: Thou shalt not go in thither, but thou shalt see it, even the land which I give to the children of Israel to possess. For here Moses had occasion to be further out of patience, when our Lord exempted him alone, saying, All the rest of this people shall enjoy the land, but thou shalt be set beside it. If we be driven to endure any common adversity, we make the lighter of it. But if a man be cut off alone & see that God leveleth at none but him; that is much harder and heavier. And at the same point was Moses. But it was Gods will to try his obedience and subjection. Also he meant to set us a fair lookingglasse before our eyes, to the intent we should not be provoked to rebel, though he deal more roughly with us than with our fellows and neighbours. For we be wont always to allege; How now? Have I offended more than others? I see God dealeth full roughly with me: and yet there are others which are no better than I: and what fault findeth he in me? Such complaints shall a man oftentimes hear. But it is not for us to look how God handleth others. Let us content ourselves that he knoweth what is meet for us; and let every of us bear his own burden patiently, and not fall to using of such replies: for we shall win nothing thereby. Thus ye see what is set down here in the person of Moses, in that he was feign to be banished out of the land, when all the children of Israel and all the rest of the people went in; among whom nevertheless there were many despisers of God, and many hypocrites, to be short, they were as a clout patched together of many pieces. Yet notwithstanding, as in respect of possessing the land, they were to be preferred before Moses. And therefore let us understand, that when God hath once made us to enter into the way of salvation, it is not enough for us except we attain unto it, and that for the bringing thereof to pass, we hold out to the end.  
I have told you heretofore, that the land of Canaan was as a common Pawn which GOD gave to all the children of Israel, of his calling of them to the inheritance of the heavenvly kingdom, namely to as many as entered into the land, that is to say, to those which were new sprung up in the wilderness. For as for those which came out of Egypt, 
Num. 14.29 30.  none of them all but only two, did enter into the land of Canaan. But those which were then little children, as it were about a four or five years old, all those entered in. Nevertheless there were many of them which served not God faithfully, but played the naughtipackes and backslyders. Whereby we be done to understand, that seeing God hath once reached us his hand, it behoveth us to live in such sort, as we quail not ne turn not our backs upon him, but continue still in his obedience, so as faith may evermore reign in us, to withdraw us from the lusts and cares of this world. And although we have not the land of Canaan at this day for a visible sign: let us resort to our Lord jesus Christ, who is much more worth without all comparison, than the outward inheritance which was given to the people of old time. And seeing we be entered into the trace of jesus Christ, that is to say, be put as it were into his body, and he accounteth us as of his flock, and is become our shepherd: let us look that we behave ourselves towards him as sheep, hearkening to his voice, and following him whithersoever he calleth us. And in the mean while let us pray this good God, to hold us so united to him in the person of his only Son, as we may continually hold out to the end in all holiness and all goodness, and that at the last we may be gathered up by him, not as children of Adam in the general curse, but [as children of Abraham] in the promise of salvation which was made to us in our Lord jesus Christ.  
Now let us fall down before the majesty of our good God, praying him to make us feel our faults and offences more and more, and that for the more misliking of them, we may exercise ourselves continually in calling them to our remembrance, and in mourning for them, so as he may have pity upon us, and not only forgive us all our sins, whereby we have offended him, but also rid us clean of them, and redress us in such wise by his holy spirit, as our whole seeking may be to dedicate ourselves unto him, and that his name may be so sanctified among us, as that in the end we may come to his glory as he hath prepared it for all such as do here yield and submit themselves to his yoke. That it may please him to grant this grace not only to us, but also to all people and Nations of the earth, etc.   

On Saturday the xx. of june, 1556. The CXCI Sermon which is the first upon the three & thirtieth Chapter.  
Here followeth the blessing wherewith Moses the man of God blessed the children of Israel before his death, and said:  
2 The Lord came from Sinai, and rose up from Seir unto them. He appeared brightly on mount Pharan, and came with ten thousands of Saints, having at his right hand the Law given in fire for them.  
3 Yet loveth he the people, and all the Saints are in thy hands, and they bow down to thy feet to receive of thy words.  
We know that God's word is ordained chief to this use, that we should be assured of the good will & love which he beareth us. For without that also there is no hope of salvation, we be undone, and to be short, there is no religion. For how shall we fear God, unless we know that all our welfare lies in him, and that we dare seek him with a right faith? But that is unpossible, unless he call us unto him, and that we have assurance that if we come unto him we shall be received. That is the cause why God in all ages ordained, that those which are the teachers of the people, should bless them in his name, that is to say, assure them that God received them and was merciful to them. For so doth the word Blessing import. True it is that we bless one another by prayer. And when it is said of a private person, that he blesseth his neighbour; it betokeneth that he wisheth him all good. But there is a special kind of prerogative in those whom God hath appointed as in his own person to bear abroad his word and to preach it. For they in blessing are as witnesses of God and agentes in his behalf. And in very deed (as we have seen heretofore) as oft as God's word is preached, it is a solemn act whereby he covenanteth with us▪ and like as he will have us to profess ourselves to be his children, and to give ourselves to his service; so doth he bind himself to be our father and saviour. That is the cause why we have now here the blessings of Moses, which he made before his death. And it is likely that this was then done when he was ready to yield up his spirit unto God. For he had been commanded afore to go up into the mountain, where he had nothing else to do but to go seek his grave, which notwithstanding remained unknown, 
Deut. 34.6.  as we shall see hereafter. At such time as he was to take his leave of the people, he pronounced these blessings here present. By what authority? As one appointed to yield record of God's good wil Also he ratified that which had been done before by jacob, to whom God had given the like charge & commission. For we read of the blessings which jacob made over his children, 
Gene. 49.  how they were not as a household prayer when a father making his last will beseecheth God to be merciful to his fatherless children; jacob went not that way to work; but being a Patriarch, and knowing whereto God had called him, he uttered what was to come, accordingly also as we see how he speaketh by the spirit of prophesy. And in good sooth, ye see he was a poor man, such a one as was constrained by famine to go into Egypt, he possessed not a foot of land in the whole world, and yet he assigned inheritances to his children. Thou shalt have such a portion by the sea-coast; 
Gen. 49.10.13.20.  Thou shalt have the pasture grounds; Thou shalt be a delicate soil for kings; so as the bread which shall be made there, and the sweet fruits of thee shall be their strength; thou shalt have the royal sceptre; thou shalt be advanced, & thou shalt reign among thine enemies; As for thee, thou shalt be scattered, but yet shalt thou have ease of body, although thou be feign to remove here and there. Seeing then that he took order after that manner for the land of Canaan, that although he was driven thence by famine, yet he allotted it out by portions to his children: spoke he as a mortal man? Let us know then that God governed him by his holy spirit, and there came not that word out of his mouth, which was not as a heavenly oracle. Now hereby the people were edified, so as they knew that God had chosen them with condition that they should enter into the inheritance which he had promised them. When the children of Israel were in Egypt after the decease of their father, they were by this means certified that God had not forgotten his promise, but that he would perform it when the time came. They were fed with that hope; and to hold them thereunto, God had given them occasion enough, if their own unthankfulness had not letted them. This being done, after that they had been delivered out of the land of Egypt, and were to enjoy the Land which had been assigned them long afore: God made Moses to speak, and drove him to utter that which he had determined to do as touching the children of Israel. And in very deed, we see that the things which had been spoken afore by jacob, are partly rehearsed here again for the larger confirmation of them. And again, the things which were not revealed at that time, are set down here; so as the people of Israel might here behold their own state to come, whereby they were taught that God had a special care of them. For seeing he declared, first by the mouth of jacob, and secondly by the mouth of Moses, all that he meant to do to the people of Israel: did he not show that he was near them, and that he took them to be as of his flock, and that he preferred them before the rest of the whole world? For it was not with them as with those which are strangers to God. Although he held and accounted those for his creatures; yet did he not take them for his Children, to govern them and to direct all their steps; so as nothing should befall them but they might know how it was God that wrought it, who did also tell them of it aforehand. Therefore let us well remember what is contained here, as things that proceeded not from a mortal creature, but from God, who witnessed that he was the father and defender of his church.  
Now this concerneth us. For although we have not the like prophecies; yet hath God declared unto us, that we be ever under his charge, and that he watcheth for our welfare. And we for our part have no need to be trained on in knowledge by such means, because God hath brought us already to an other manner of perfection. Therefore let us hold us contented with the coming of our Lord jesus Christ, in whose person the thing is performed which was hoped for under the law. And therewithal let us be fully resolved that GOD guideth our steps, and that even in the midst of all the disorders and troubles which are seen in the world, his Church is still dear and precious unto him. And in good sooth we see that before jesus Christ came into the world, 
uncap. 7.11.  Daniel discovered all the changes which should be made, because it might else have seemed, that God had gone from his covenant a hundred times within the space of four hundred years, and that all should have gone in such wise to wreck, as if God had forsaken that people, and been minded to have no more to do with them. It was requisite therefore that these things should be foretold, that the faithful might know that although they were shaken and tossed to and fro; yet were they still in the hand of God; and that when they saw the kingdoms changed round about them, and the world so turned upside down as a man could not discern any thing in it; yet they should always be assured of that which God had promised them, namely of his sending of his son to redeem them, and that they should by that means be restored, even after the utter desolation of all things among them. Thus see we now the use of this Song.  
Now whereas it is said That it was Moses the man of God that blessed the children of Israel: that title was given to Moses as in respect that he was the instrument of the holy Ghost. Then speak he not of his own motion, there is not any thing spoken here after the flesh, but as proceeding from a man of God. And hereby we be the better taught, to embrace the record that is given us here, as if God protested with his own mouth that he had a care of his people, and that he would evermore continue his goodness and gracious favour towards them. For in deed there was a blessing made by the Priests in the time of the law, according to this saying, Bless ye, you that be of the house of the Lord. And it is the same thing which is written in the sixth Chapter of the book of Numbers [where it is said] that they which do sacrifice to GOD, 
Psal. 118.26 Numb. 6.23  shall bless the people in his name. And truly, where the Priests and the tribe of Levy are spoken of, this also is added, To whom the Lord hath given the charge of Blessing the people. 
levit. 9. 2●  And this thing is not abolished at this day. For our Lord jesus Christ had in his person the things that were figured in old time under the Law. Let us know then that nowadays there is one everlasting blessing of God, which is much better witnessed unto us, than all the blessings that were so often repeated under the law; insomuch that as now God telleth us by his only son that he taketh us into his favour, and that we be as his children, and that the preaching of the Gospel serveth us to that end, and we must apply it to that use. So then, whensoever we come to hear the word of God, let us call to mind how our Lord jesus Christ at his going up into heaven, did lift up his hands over his disciples and bless them as is reported by Saint Luke. And that was done to make us know what his office is, and to do us to understand that at this day when the Gospel is preached in his name, 
Luk. 24.50.  it is all one as if he should say, Behold, my father accepteth you, you be in his favour. Now then, seeing we have this, ought it not to make us to love the Gospel, considering that therein we be blessed by the mouth of our Lord jesus Christ, as in whose name and by whose authority that doctrine is treated of? Let us understand therefore, that if it behoved the fathers under the Law to be contented with the blessing that was given them by Moses, by the Priests, and by jacob: if we nowadays be faithless, and admit not the record with full certainty which is given us in the Gospel; we be worse than unexcusable, because we deface the truth of God's son, and (as much as in us lieth) accuse him of lying, as though he were not a sure and infallible witness of the will of GOD his father. And when we compare Moses who is called a man of God, with our Lord jesus Christ who hath the whole sovereignty of God's house, as the Apostle saith: 
Hebr. 3.2.  we may be yet the better assured that he hath blessed us at this day, and that he uttereth unto us the love of God his father; and therefore let our faith be so much the better certified, seeing it behoved this title of Moses to content the people of old time.  
Now it is added, That he did it a little before his death. The word which he useth, is as much to say, as he did it before his death. So then, by these words, Before his death, is not meant a year or two, no nor yet a month, but at his death time, even when he was to die. And these blessings are therefore of so much the more authority. For we know that when a man makes his last will, it shall be better received than the things which he spoke during his life. Although then that Moses served God as a Prophet and teacher all his life long, and had discharged his duty faithfully: yet nevertheless his mind was to utter these blessings at the time of his death, to the end they should be the better received, and men consider thus: Behold Moses being ready to depart out of the world, hath told us of the things that are to come: he hath not done it at aladuenture nor unadvisedly; but he hath fully and wholly performed that which was enjoined him. To the intent therefore that the people should receive those blessings the better; this circumstance is expressly added, That he did it at the hour of his death. But we at this day have a far better and more excellent confirmation, in that we be blessed by the mouth of our Lord jesus Christ. For he hath not only done it at his death, but also hath sealed Gods fatherly love and adoption towards us, I say sealed them with his precious blood, and also with his rising again from the dead. Seeing then that our Lord jesus Christ hath blessed his disciples, to the end we should know that his office is to do the same to us, and that his Church shall be blessed by his power even to the world's end, and that he hath done it by ratifying it with his own death and passion, and by his rising again to get us victory against the devil, to the intent that all the cursedness which we take as it were by inheritance by reason of our father Adam, should be abolished: seeing that our Lord jesus Christ hath so ratified all things: let us learn to magnify the fatherly goodness of our God so much the more: and seeing he hath told us that we shall be blessed, let us be the better assured thereof by all these circumstances.  
And because it behoved the people of old time to know that Moses spoke not in his own person but by the authority of God: he addeth, God came from Sinai, his coming forth was from Seir, he showed himself upon Mount Pharan. Here Moses setteth God's presence before the eyes of the people, after the same manner that it had been known upon Mount Sinai, at the time of the publishing of the law. For he speaketh not of the Wonders which had been wrought in Egypt, neither speaketh he of the Miracles that had been wrought by the space of forty years in the wilderness: but his meaning is to bring them back again to the Law, to make them stay and rest there. For surely when the doctrine thereof slippeth from us, all God's miracles will do us no good. We may well muse upon him; but all shall be but confused imagination, so as every of us shall turn away to superstition and Idolatry. To be short, it will be unpossible to be truly united unto God, and to stick unto him steadfastly, otherwise than by the bond of his word, so as we be restrained by his teaching of us, & that we harken to his talk. And why? For we be full of lying: and therefore it behoveth us to receive the truth of him. That is the cause why Moses saith now, That God came from Sinai, that he showed himself upon Mount Pharan, and that for his people, he came forth from Mount Seir. For mount Pharan and mount Seir were near to mount Sinai. Therefore he meaneth one and the self same thing: but yet it sernieth to imprint that wonderful coming forth, the better in the remembrance of the people, & to make them to think continually after what manner God appeared unto them, and showed them his majesty visible. Not that they saw him in his being, for that is unpossible: but that they saw the signs and tokens whereby they knew how it was God that caused the law to be set forth by Moses. And indeed we cannot see God as he is, but he showeth himself to us according to our ability and grossness. Yet notwithstanding, the people of Israel did easily perceive at that time, that God was there, and that it was his will to have the power of his glory known. And truly we see how the Prophets made their benefit of this text of Moses. For when they saw the people variable and starting too and fro, so as they were not sufficiently settled in the true religion: they did ever put them in mind of those signs and wonders which were wrought at the publishing of the law. And the Prophet Abacuk doth in his song expressly borrow these words of Moses. 
Abac. 3. 3●  For he saith that God came from mount Theman, and appeared upon mount Pharan. No doubt but he had respect to that which Moses saith here, as though he should have spoken thus to the people which were then scattered asunder. Ye wretched people, why hold you not yourselves under the protection of your God seeing he hath once called you, and showed himself to be your head, and would have you to be his body? Ye have seen him upon mount Pharan, that is to say, upon mount Sinai. There his glory shone forth in such wise, as ye could not but know that he hath authorised the law, and made a covenant with you to knit you unto himself. And why then should ye now start away, and become as members rend a sunder?  
Now seeing that the Prophets used this doctrine after that manner; it ought well to serve to teach us likewise nowadays. Therefore whereas it is said that God came from mount Sinai; let us understand that seeing he hath approved and authorised his law by the visible signs and miracles which were seen at that time: we at this day ought to receive the law with like reverence as if god were before our eyes: & whensoever his word is preached unto us, it is all one as if he opened his hart, & showed us his will, & that there were mutual and (as they term it) interchangeable communication betwixt us. The end (say I) whereunto God's word should serve us, is that he might common with us and we with him, yea and that so familiarly, as if he came down to us because we cannot mount up to him, so as he is feign to show that his coming forth is for our sakes. True it is that we shall not see the air on fire, we shall not see the fire burning on the mountain, we shall not hear the thunder roaring nor the trumpets ringing in the air: but it must suffice us that those things were once done to the intent that the law should have his authority even to the worlds end, and that all the miracles which were seen at that time, should be engraved in the law of God. Again, it ought to suffice us that God moved both heaven and earth at the publishing of the Gospel: insomuch that as than his power was yet better uttered; and moreover his majesty hath been seen in the person of our Lord jesus Christ, whereby he was proved to be the only son of God. Seeing that all these things are known unto us; let not our unbelief keep us from receiving his word with fear and lowliness at this day, which is so well warranted unto us. Thus ye see what we have to gather upon this text, where it is said that God showed himself from Mount Seir. And truly after the warnings of Moses did once bear sway; the children of Israel did not then any more see the mountains of Seir, Theman, and Sinai; neither was it lawful for them to return into the wilderness; but the remembrance of those things ought to serve their turn for ever. And soothly, it was not enough for those which had seen those things, to be able to speak of them: but it behoved the fathers to teach their children, that they also might understand that GOD had appeared unto them, and that by that means the law might always be ratified. Sith it is so, let us understand that we also at this day ought to occupy ourselves in the minding of the same things.  
Now it is said expressly, That Gods coming forth is for the People. This serveth to express the mutual communion whereof I have spoken. For it is not enough for God to show himself or to come forth: but his coming forth must be for us; that is to say, to make us to know that he calleth us unto him, and that it is his will to be knit unto us in mutual bond. And that ought well to touch us yet further. For the word which is given unto us, serveth not only to make us understand that there is a GOD in heaven, and that he hath the sovereignty over all his creatures: but also is a pledge that he will dwell with us. And forasmuch as God is invisible, so as we comprehend not any thing of him, because it is too high and hidden a thing: when we have his word, we may behold him there as in his lively image, and see him as he showeth himself. And therefore let us learn; that when our Lord sendeth us his word, he not only intendeth to advance his majesty, but also doth verily renew his covenant to the intent that we also on our side might approach unto him. And thereby we be done to understand that if we endeavour to profit in God's word, we will come unto it with a right meaning and pure mind, so that when God showeth himself, we must not be afraid as the Papists are, which think it to be too dark a thing. Such doubts must not keep us from profiting in the school of our God, assuring ourselves that he for his part will not fail us, but that he will make us to perceive that he speaketh not in vain, but in such wise as we may know that he is near us, and that his countenance shall shine upon us. It is said, That he appeared with ten thousand of saints.  
Some have taken this for the children of Israel as that God came thither with them. And they call them saints, because God had shouled them out to himself, 
Numb. 1.46  notwithstanding that the greater number of them was wicked and unholy. But there is no reason in that, that so great a multitude as seven hundred thousand men or there abouts, should be termed ten thousand. No doubt therefore but Moses speaketh here of Angels. And truly when the holy scripture intendeth to set God's majesty before our eyes; it doth always add that he is guarded with his heavenly hosts, and that he hath his angels with him, which are thousands of thousands. For we must not stand altogether upon the certain number, because the scripture speaketh sparely of the things that are invisible. And so a number certain shall be put for an infinite number, as if it had been said that God appeared even with his heavenly Angels which served to testify his glory the better. True it is that if the majesty of God be set single before us, it ought well to suffice us: and in good sooth, can the creatures add any thing unto it? No surely: but that is spoken for our infirmities sake. For when God saith, Here am I; it toucheth us not yet sufficiently, and therefore it behoveth him to set himself forth as in his sovereignty, & to show by his angels that he hath a dreadful dominion, & that he hath his virtues & powers shed forth everywhere. For we know that his Angels are created to execute whatsoever he hath ordained; 
Psal. 103.20  so that they be as his hands, whereby he worketh and performeth whatsoever he listeth. To that end then doth Moses expressly say, that God appeared here, even with a ten thousand of Saints. And we see also how the law was given by the hands of Angels, as S. Stephen declareth in the seventh of the Acts. 
Act. 7. ●8. Gal. 3.19.  Likewise when S. Paul in the Epistle to the Galathians, intendeth to show that God appeared to authorize his law the better; he setteth down that the Angels were witnesses thereunto. Were there then ten thousand witnesses present at the publishing of the law? What a thing is it then, if men believe it not, ne receive it not without gainsaying? If a bargain be passed before three witnesses, and signed by a Notary: it is of authority, and there is no pleading against it. And how was the law given? God appeared thereat in his majesty, yea and jesus Christ who was the head of the Angels, 
Gal. 3.19.  was he that gave the law, as Saint Paul showeth in the place which I alleged even now. Look me upon Moses on the other side. He was glorified after such a sort, as he seemed not to be any more of the number of men. God made his face to shine as if there had been sunbeams thereon, 
Exo. 34.30.  so that he was well seen to be a man sent of God. Again it skilled not for two or three witnesses for there were ten thousand Angels, th●re was an infinite number, there were Gods armies to maintain the authority of the Law. And what account is to be made of men which are but dung, when they will needs deface it, and come to quarrel against it? How shall they be convicted? So then, let us make all things available to the confirmation of our faith, and let us assure ourselves that in receiving the doctrine which is contained in the law of God, we shall agree with all the Angels of heaven, and they will answer Amen to our faith, and be faithful witnesses before God, that we have not believed at aladuenture, but that we have been well grounded. Thus ye see to what purpose this text ought to serve us. And so we see that Moses had here good cause, to make mention of the infinite multitude of Angels, which were witnesses unto God at such time as he showed himself to be the author of the Law.  
Now it is added afterward, That the Law of fire, (or the fire of the law) was in his right hand. We see here again the thing which I have declared already; namely that all that ever Moses hath spoken concerning the majesty of God, is done to the end that the Law should not be received as a doctrine devised by Moses; but that we should consider that God avoweth it, and that he hath showed that it proceeded from him. And Moses doth purposely term it a law of fire, because the air was then all on a flame. The burning of the fire then, was as a mark wherewith God sealed his law, as though he had ravished the people, and showed them that they were not any more as upon the earth beneath; but that they were lifted up above the corruptible things of the world. Therefore let us bear well in mind, that the Law is termed Fire, because that by that means GOD made the presence of his majesty the better known. And herewithal let us also mark well what is said concerning the nature of the law and of the whole word of God: how it is a consuming fire. For it must needs be answerable to the nature of him from whom it cometh. When the Apostle in the Epistle to the Hebrews showeth us what the nature of God's word is, 
Heb. 4.12.13  after he hath declared that it ransaketh men's hearts, that it fifth their thoughts and affections, and that it trieth men to the quick: he saith that there is nothing hidden therefrom. And why? For it is God's will that it should have as it were his office. Seeing then that our Lord is termed a consuming fire; 
Deut. 4.24.  let us note that his word also must needs be as fire. And that was showed by a visible token, when it was given forth upon Mount Sinai: 
Exod. 19.18  and it behoveth us also to be prepared and ready to receive the same. Moreover we must suffer GOD to purge us and cleanse us by the fire of his word; and if we will not suffer ourselves to be so purged; surely God will work after an other fashion towards us, according to this saying of his by his Prophet Esay, Is not my word as a consuming fire, 
Esa. 5.24.  and this people as stubble? Let us mark well then, that seeing God's word is called a consuming fire; if we be as stubble or chaff, we shall incontinently be consumed thereby. And therefore let us pray God that we may be as gold and silver, that we may abide the fining, and be put to the use of his own service. howsoever we far, let us always mark that the Law is not a dead letter, otherwise than that men do quench it through their unthankfulness: and yet for all that, it is not named a law of fire without cause. For it serveth to show that if we receive it not with such reverence & authority as is due unto it; it shall not fail to do the office of fire towards us, to consume us. And therefore let us learn to bow in such wise under the word of God, and to yield such subjection unto it, as we may without any replying, receive whatsoever is contained in it, and not open our mouths but to say Amen, and to give our consent to all that ever our Lord appointeth.  
Now Moses addeth immediately, That GOD loveth the people▪ and that the Saints are in his hand. True it is that here is some change. For, word for word it is said, Yet notwithstanding God loveth the People▪ Or, The true God loveth the people. For the word which Moses useth, importeth both. His Saints are in thy hands. Here he altereth the person. For when as he saith, his Saints; no doubt but he referreth it unto God. Therefore he should say, Are in his hand. But this manner of speaking is rife enough in the scripture, so as we ought not to think it strange. The meaning of Moses then is easy enough, namely that albeit God love all people, yet that his Saints are in his charge or protection, yea even those whom he hath chosen. Unless a man will refer these words, the People, to the twelve tribes: but that were hard and constrained. Moses then doth here compare all men and all the Nations of the earth with the lineage of Abraham which God had chosen: as if he should say, that God's grace is spread out every where, as we ourselves see, and as the scripture also witnesseth in other places. And not only men are partakers of this goodness of God, and are fed and maintained by his liberality: but he doth also show himself bountiful even to the brute beasts. Even thither doth his mercy extend according to this saying of the Psalm, 
Psal. 104.14.  Who maketh the fields and mountains to bring forth grass for the feeding of cattle, but God who hath a care of them? Seeing then that GOD vouchsafeth to have so merciful regard of the beasts which he hath created, as to give them food; it is much more to be thought that he will be a foster father to men, whom he hath made and shaped after his own image, which approach nearer unto him, and which have a thing far excelling above all other creatures. God then doth love all people. Yea, but yet not in comparison of his Church. And why? For all the children of Adam are enemies unto God by reason of the corruption that is in them. True it is that God loveth them as his creatures: but yet he must needs hate them, because they be perverted and given to all evil. And that is the cause why the scripture telleth us that God repented him that ever he made man, 
Gen. 6.6.  considering that he is so marred. And in the same respect also is it said, that we be banished out of God's kingdom, 
〈◊〉. 1.21.  that we be his enemies, that he shaketh us off and disclaimeth us, that he abhorreth us, that we be the children of wrath, and that we be so corrupted, 
〈◊〉. 2.3.  as there remaineth nothing but utter confusion upon our heads. When the scripture speaketh so, it is to show us that although God for his part be favourable and merciful to us, for somuch as we be his creatures: yet notwithstanding we deserve well to be disclaimed and hated at his hand, and that he should not vouchsafe to have a care of us. Now then, whereas God loveth us, let us understand that he overcometh our naughtiness with his goodness, which is infinite. Howbeit as I have touched already, his loving of other men is nothing in comparison of those whom he hath chosen and whom he acknowledgeth for his children. Now then, doth he love all people? Yet are we in his hand: that is to say, he will show that we be far nearer unto him, and that he hath much more familiar acquaintance with us beyond all comparison, than he hath with all the rest of the world. For he hath called us into his house, he dwelleth among us, he will be known to be our father, he will have us to call upon him with full trust and liberty, so as we need not to doubt but that his power is spread out to defend us. Lo how Moses meant to magnify God's goodness in this place, after the manner that he hath made himself to be felt in his Church and to his flock.  
Now sith it is so, let us learn to benefit ourselves by this sentence; and whensoever we open our eyes, let it be to behold the bountifulness of God, who showeth himself both above and beneath by his goodness. We see how the brute beasts are sustained by his hand: and therein we ought to consider what his goodness is. Again, as touching the wicked which despise him, and do nothing else but provoke his wrath; when yet for all that, we see the Sun shine upon them to give them light, they ●ate and drink, and they be maintained at God's cost, & by his liberality: let us consider that although men deserve to be utterly forsaken; yetnotwithstanding God spareth them & beareth with them, and overcometh their wickedness with his goodness, in that he rooteth them not out at the first, but vouchsafeth to foster than still, and to show a fatherly care towards them. Let us consider these things, that we may be ravished with wonderment, and glorify God for his mercy, which is known and apparent unto us everywhere. And thereupon let us come to ourselves, and consider that seeing God hath called us to the knowledge of his truth: it is all one as if he had adopted us to be his children. Ye see then that we be sanctified by him. True it is, that in respect of nature we be no better than other men: yea and there are yet still so many wants & imperfections in us, as is pity to see. But yet doth our Lord accept us for his children, when we receive his word by faith, & do steadfastly believe that our Lord jesus Christ hath not suffered his passion in vain, but that as we be reconciled to God his father by his means, so he will govern us still. If we be fully persuaded hereof, let us not doubt but that God will acknowledge us and avow us to be of the company of his Saints: & that seeing we be under his custody, he will guide us and keep us under his wings and in his protection. And so we see that Moses spoke not for the children of Israel only, but meant that God's Church should receive common comfort thereof to the worlds end, to the intent that being troubled with so many storms and tempests, and having so many perils before our eyes, & being so often threatened with death; we should yet not withstanding have sure footing, and not cease to fasten our eyes upon the safeguard of God. And seeing it is so that he showeth his love even to the unbelievers, let us not doubt but he will make us to perceive, that his hand is strong & mighty enough to maintain and defend us, even though it seem to us that we should perish every minute of an hour.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to correct us more & more▪ and to forgive us the offences and sins whereof we be guilty before him: & that forasmuch as it pleaseth him to edify us daily by his word, we may be ready to receive it, and he make us to perceive the majesty which is therein, and that we may continually acknowledge that it is he that speaketh unto us, even to certify us of his will, and of the hope of our salvation, so as we may be drawn to the fear & obedience of him, and more and more profit therein, even until we see him face to face, whereas we see him now but in that mirror or lookingglas●e which he setteth before us. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, etc.   

On Monday the xxix. of june, 1556 The CXCII. Sermon which is the second upon the xxxiij. Chapter.  
3 They bow down to thy feet, to receive of thy words.  
4 Moses hath commanded us the Law for an inheritance, unto the congregation of jacob.  
5 And was a king among the righteous, when they gathered the heads of the people together, together with the tribes of Israel.  
6 Let Reuben live and not die, and let his people be few in number.  
7 As touching juda he said, O Lord God, harken to the voice of juda, and bring him in to his people: let his hands suffice him, because thou wilt be his help against his enemies.  
Heretofore Moses had exhorted the people to receive the Law with all obedience: for he had said that they did cast themselves down at God's feet. And it is a kind of speech that is very rife in the Hebrew tongue, because the man that is a learner sitteth down at his masters feet to receive learning at his hand. Now we have seen how it behoved the people to be as it were at God's feet. To what end? To hear the words of his mouth. And hereby we see that GOD hath the whole sovereinetie in his Church, and that although he speak by the mouths of mortal men, yet doth not that abate any whit of his right, that men should therefore usurp his authority, or thrust themselves into his place; but that they ought to deliver the things faithfully which they have received of him. To be short, here it is showed us that the Church of God is to be guided alonely by his word, and not by the things which men shall have dreamt and devised of their own heads. And heerewithall we be also exhorted to obey God, and not to strive against him when he speaketh to us, but to stoop and to yield ourselves wholly to that which he sayeth. At a word, here we be brought back from the bondage of men, to the end that our faith should not depend upon this man or that man, but be grounded upon God. And by the way it is showed us, that it is our duty to humble ourselves unto God, and to profit under his word and in his school, so as we may suffer ourselves to be governed by his doctrine.  
Now hereupon it followeth, That Moses gave the Law for an inheritance to the Congregation of Israel. This serveth to express better what word it is whereof he had made mention. For every man can well enough grant that GOD deserveth well to be heard and obeyed: and the wickeddest folk in the world will magnify God's word; but in the mean while there are very few which by their deeds do show themselves thoroughly willing to do that which they say. And why? They would have God to come down from heaven, and to send us his Angels to tell us his will. But he will try our faith after another fashion. True it is that he ratified his Law in old time, and showed that it came from heaven, and that it was not devised by men. But now he will have his Law preached unto us by means of men, and that the same shallbe of as great force, as if he himself were present in his own being and majesty. As for the Gospel, we know it hath had his confirmation, and that it is not for us to doubt whether it be God's truth or no. But now, what are they that bring us the Gospel? They be mortal creatures, so as this treasure (as saith Saint Paul) is in brittle vessels; 
2. Cor. 4.7.  like as if a man should put a two or three thousand Crowns into a pot that is not worth above a couple of pence, even so is it in that our Lord will have the doctrine of salvation which is an inestimable benefit, to be declared unto us by men like ourselves, which bear no great show, nor are of any estimation to the worldward: and yetnotwithstanding he will have his word to be of as great estimation among us, as if he himself were personally present with us. And for that cause he sayeth, 
Luke. 10.16.  He that heareth you, heareth me, and he that refuseth you, refuseth me. For in that place, our Lord jesus Christ meant not to exalt men: but to show that God's word ought not to be the less esteemed, although there be no man to give estimation thereto. For we must not have an eye to the messenger, but to him that sendeth him. So then, we see how Moses having spoken of God's word, and having showed that they which call themselves faithful, aught to submit themselves thereto; addeth, Moses gave the Law, meaning thereby that we need not to go to the newfound Isles to seek God's word, nor to pass over the sea (as we have seen already, 
Deut. 30.12 ) nor to go down into the bottom of the earth; but that God's word is in our mouth and in our heart, at leastwise if GOD work there by his holy spirit. For well might we have our ears beaten therewith, but our hearts should not be touched at all, unless God gave force thereto. But when our Lord enlighteneth us, and maketh us to feel that it is he that speaketh; then have we his word in our heart; and again, we have it also in our mouth, to confess it to be the infallible truth. And if we set our delight therein, we shall no more stand in doubt whether it were best for us to receive it or not, but we shall be fully resolved thereof. Wherefore let us learn by this text, that if we will honour God and obey him, and quietly receive both his law and his Gospel when they be preached unto us by the mouths of men: we must not forbear to do him the honour to submit ourselves unto him, although he appear not a●ter a visible manner, ne send us his Angels from heaven. For it is a true trial of our faith, when for the honour of him, we forbear not to accept of men which carry not any great countenance, nor have any estimation at all. That is the thing which we have to bear away here in the first place.  
Now immediately he saith that the law belongeth unto us, because it serveth for the whole congregation of Israel. For we know that God hath gathered us together with the jews, and that in the end when they had shut out and banished themselves from the promise of salvation, we succeeded in their place. Seeing it is so, look what was spoken concerning the children of Israel, which were come of the race of Abraham as in respect of the flesh: the same aught to be applied unto us at this day. And therefore it is no superfluous speech, when it is said that the law was given. Let us learn then, that seeing our Lord will have us to receive his word, assuring ourselves that it is spoken to us, and dedicated to us for the health of our souls, it is not as a seed that is thrown into the air; but that God speaketh in such wise, as he showeth that it is for our profit to be so taught, and that he will so approach unto us, as we may be knit unto him. Now than whereas we have heard, that folk must cast themselves down at God's feet to hear his word: let us understand that we be those folk. Sith we know that God's word lieth and consisteth in his law; let us assure ourselves that it is the treasure & benefit which God hath prepared for the food and sustenance of his children accordingly also as he speaketh thereof to the woman of Chanaan, 
〈◊〉. 7.27.  where he saith that men must not give the bread of children unto dogs. True it is that at the time we were as dogs, that is to say, all the heathen men of the world were rejected. And our Lord jesus Christ showeth, that as in respect of our first state, we be no more worthy to be partakers of this benefit; than a dog is to go to a man's table. None but the children are to take their sustenance and refection there. Howbeit forasmuch as at this day God hath called us, & we be his true Church & flock; this bread is therewithal given us for our sustenance. And therefore let us not suffer God's word to slip away, when it is preached unto us, but let every of us appl●e it to our use.  
And Moses declareth expressly that it is for an inheritance to the Church of Israel, to do them to understand that it was not given for a time, but to the intent it should be received from age to age, and that all men should give themselves to it, so as there might be one consent of faith between the fathers and the children, accordingly as it is said thereof in the song of Zacharie, & as the Prophet Malachi also had said thereof afore. 
Mal. 4.6. Luk. 1.17.18  Let us mark then, that this word Inheritance, or Heritage importeth a perpetuity of God's word, so as it must not be received alonely by such as live at some one time, and afterward be buried: but the fathers must have a care to make their children agree thereunto after their decease, that all men may obey God and honour him to the end. If a man have goods, he will keep them with great care for his children; and when he dieth he is well apaid that he leaveth them not unprovided for, but that they may have some inheritance. But in the mean while we consider not which is the principal good thing which ought to be left to those which come after us: which is that they may be partakers of God's adoption, and accounted among the company of his children. That is the cause why Moses warneth here the people which had been duly trained up in God's word, that it served not for them alone, but that God bound th●̄ to leave the same inheritance in possession to their posterity, and would have his Law to be known continually, & that it should abide from age to age in full force and authority for ever. And therefore whensoever we come to a Sermon; let us understand that our Lord calleth us to him, to the intent that our children should be drawn thither with us. 
Gen. 17.7. 1. Cor. 7.14.  And forasmuch as he of his infinite goodness receiveth them afore they be borne, and declareth that he will be their father and Saviour, and putteth them aforehand into the array and company of his, accordingly also as they be baptized in the virtue of that promise: needs must we be worse than unthankful, if we have not a care to teach them, when they come to discretion: and let us assure ourselves that this inheritance is often lost through the lewdness of men, or through their carelessness and coldness, so as their children are deprived thereof. We see what is happened to the world. We see the horrible disorder which hath been every where, and is yet still in a number of countries, which make great account of themselves, and deem themselves to be of great worthiness. If a man should ask the Italians, the Frenchmen, and a great sort of the Almains, of what worthiness they be; they will set so great estimation upon themselves in their pride, as ye would marvel: and yet are they all banished from the inheritance of God, they are all disherited, they be deprived of the food of salvation which God hath ordained for his children. Seeing it is so, let us see that we be more diligent in keeping this inheritance, & sith our Lord hath put it as a gage into our hands, let every of us enforce himself to teach the younger sort, that the truth may be received continually from hand to hand, and that GOD may reign among us everlastingly. And to the intent we may have the more zeal and good will thereto, let us call to mind that which I have said afore, namely that if we should compare all the goods in the world, and all the riches that fathers can leave to their children, with this: they be nothing in comparison of this heavenvly treasure of Gods avowing of us to be of his household, and of his declaring that he will dwell among us, to make us partakers of his glory. Seeing then that our Lord assigneth us so great a good thing; it is reason that he should be preferred before all the things which are to be desired in this world, and which ravish all our wits and wills from us.  
Now he addeth afterward, That he was a king among the upright dealers; that is to say, in Israel. This sentence is commonly understood concerning Moses, because he was spoken of in the last verse. For he had said, Moses gave us the Law: and now he addeth, he was a king in Israel. But we know it was not the custom of Moses to call himself king. For the time was not yet come wherein God should have chosen and ord●yned a king to have pre-eminence. Saul was the first: 
1. Sam. 10.1.  yea and that was through a rebellion of the people. But God chose David, to the intent that the kingdom should be established in his person. And until that time, the people were at liberty, and God named himself their king, and called the people a royal priesthood. So then, no doubt but that here Moses continueth the matter which he had begun already; namely that the people should sit down at the feet of God to hear his word. He declareth after what manner we should sit down at God's feet to be his scholars, and that he may be our master, and we be taught at his mouth: It is (saith he) by being our king therewithal. He showeth that whereas God abaceth himself so far as to be our teacher; his so doing ought not to cause us to despise him, or to diminish his majesty: but therewithal he must also be a king. Let us bear in mind then, that the doctrine which we receive of God, is as the speech of a king, and it behoveth us to tremble under him: so as we may not only be as little children that record their lesson under a master; but also that both great and small do come to hear what God speaketh, and give ear unto it with all humility, and that his laws may prevail and have their force amongst us. The thing then in effect which Moses meant in this place, is that having showed that God stoopeth so low unto our meanness, that he maketh himself as a schoolmaster, and vouchsafeth to have us sit at his feet, to the intent we should be familiarly taught at his hand; yet ceaseth he not therefore to be a king, and to keep still his dominion and degree, so that what excellency soever be in men, they must not presume to scorn the doctrine that is preached unto them, but even the very kings of the earth ought all of them to submit themselves to it, and he as the only head ought to have all pre-eminence and sovereign dominion over us.  
To be short, we have two things to consider in God's word, the one is his infinite goodness, in that he cometh down to us, and becometh familiar with us, and (as ye would say) dandleth us, and speaketh to us as kindly as a nurse would speak to her babe. Seeing then that God doth so fashion himself to our small capacity; we ought of right to love well his word. But yet therewithal let us mark also, that he will not bereave himself of his right, that he should not continue King for ever, and we tremble under him, and be subject to his laws and commandments. Thus the thing which we have in effect to bear in mind, is that God's word ought to be as sweet to us as honey, and as precious as Gold and Silver, as David speaketh thereof. 
Psal. 19.11.  And he doth expressly name the people of Israel by the term of upright persons, as he had done afore; to show upon what condition we be God's Church; namely that uprightness and justice should reign among us. For we know that God will not be entangled in our disorders, if we should rush out into any manner of eull: for in so doing it might seem that we would drive God far from us. So much the more than ought we to mark well this text, that God was king among the upright. For it serveth to the end that we should first understand, that if we obey God's Law, his kingdom flourisheth. And again, when we serve him, he maketh us to be righteous, & certes, our true righteousness dependeth upon our hearkening unto God, & aught to be esteemed thereafter. As for those than which are disobedient to the law and the Gospel; do well show that they cannot abide that GOD should govern them; and that is all one as if they defied him, and would not admit him for their king and Prince. True it is that none of the wicked sort of this world will confess that their intent is to alienate themselves from God after that manner: but yet is it so indeed, and it is not for them to plead to the contrary, because the sovereign judge hath given definitive sentence thereof. Also let us mark by the way, that God never reigneth among us, except our conversation be conformable to his word, so as we forsake all our own wicked affections to obey him. And therewithal let us bear in mind likewise that there will be no righteousness when every man will needs serve God after his own devotion as we see the world doth which museth upon these pelting fond toys: insomuch that the Papists seem to themselves to be half Angels, so long as they have danced their common trace, that is to say, have played the brute beasts. But the very true righteousness which God alloweth and accepteth, is to suffer ourselves to be governed by his hand, & to have none other leader than his single word.  
He sayeth immediately, in gathering the heads of the people, and the tribes of Israel together. Hear he expresseth the concord which ought to be in God's Church, even from the greatest to the least. Whereas he sayeth in gathering or assembling, he showeth that as soon as GOD hath spoken, there ought to be a conformity and true union amongs us. We must not be at variance, one drawing one way and another another; but every of us must yield & assemble together, that none but God may have any pre-eminence over us, and that we may be gathered together in one, as it were under his wings. That then is the gathering together which Moses speaketh of here. And therefore we may conclude thereupon, that when God's word is not preached, although men agree together, yet their agreement is cursed, & there is nothing but confusion in it. Will we then be so knit together, as God may allow of the concord that is among us? Let him be always our head; let his word be the mean to fashion us one like an other; let there be no brotherhood but because there is one father common to us all, and that we be his children together by one common accord. And herein it is to be seen, that all the fond bragging of the Papists is but smoke & leasing, when they say that they agree among themselves. For it is always to be considered what the bond is. Now the Papists agree in all disobedience, so as they must needs be stubborn in refusing God's word, and trample his truth under their feet; or else we see that without that there is no access to be had unto them. Seeing then that their linking in together is but to withdraw themselves from God: woe worth that union. But if we will have a holy and commendable concord, such as God may allow of: let us begin at this point; namely that we harken to his voice, and that we follow it, showing thereby that we be his true sheep, & that we take him for our shepherd. And in so doing let us take him also for our king (as it is said in this text,) that he also may take us for his people and Church; and then we may be bold to defy all such as behave themselves after their own inventions and fancies.  
Now therewithal Moses showeth that there is no man which ought not to submit himself to God's word, when he sayeth in gathering the heads and all the tribes together. Hear than is no exception: neither ought the great ones to allege either their authority or their power: for they be the folk which ought to show the way, and which ought by their example to induce the meaner people to obedience. Therefore when our Lord speaketh, let the heads be as lowly as the inferior sort, & let them lead the dance and reach their hands to all the residue. For in very deed when the great men and rich men of this world, and such as are in any estimation despise God's word & set light by it: it is a double stumblingblocks, because men have an eye to them, & they be as it were set up on a high stage. The disorder therefore which they make is such, that they must yield double account unto God, for that they have been the cause of the backeslyding of many simple & weak souls. And therefore let us learn that whensoever God speaketh, those to whom he hath given that greater gifts of grace, & which have any dignity or excellency, must show that Gods provoking of them to come unto him is not in vain, & they must be the first that obey him. And on the other side the rude & unskilful must not allege, We be no Clerks, we be no men of great understanding; for it is said that all the tribes of Israel must likewise assemble together. Let us conclude then, that as the great ones must show the way to the little ones; so all the people generally and without exception, must submit themselves to God, & all of us must become his scholars, seeing he vouchsafeth to be our schoolmaster; and all of us must be his people, seeing he doth us the honour to set his royal seat among us. That is the effect of the thing which we have to remember upon this place.  
But let us come to the blessings which Moses giveth to the Tribes of Israel. I have told you afore that they be not single prayers, made as by a private man: but that forasmuch as God had appointed him to be his deputy, he declareth that the state of the Church shallbe always blessed, & that God will have a care thereof. Moses then speaketh here, not in his own person, nor of his own authority; but as one governed by the holy Ghost, and as one whom God caused to show forth the fatherly care which he would always have of his Church. To be short, there is nothing here which ought to be fathered upon a mortal man: but by the mouth of Moses God showeth that he hath not chosen the children of Abraham in vain, but that he will continue his goodness towards them to the end, and show in very deed that they be a people whom he hath adopted to himself and dedicated to his own service, and of whom he willbe the defender. Howbeit, forasmuch as these things shallbe laid forth more at large; I do but touch them shortly as now.  
Let us come to that which is spoken of Reuben. Let Reuben live, and not die. We know that Reuben was jacobs' eldest son, and aught to have obtained the right of the first begotten, and aught to have had a double portion, and to have reigned among his brothers: but he was bereft of it by his own lewdness. For he committed incest, which was a crime worthy of more than death: he deserved to have been wiped out of the world, and to have had his name reproachful for ever. 
Gen. 35.22.  Nevertheless God pardoned him. Yea, but not without chastisement, as we see by the blessing which was given him: and he seemeth rather to have been accursed. For jacob his father said unto him, 
Gen 49.3.  Reuben, thou wast my first borne, the beginning of my force and strength; but thou hast also been the beginning of my sorrows. And therefore thou must slip away like water, and dry up. For thou didst lose the title of thy birth right, when thou goest up upon thy father's bed, and committedst incest, which is a horrible crime. Forasmuch therefore as thou hast been a grief and sorrow to me whereas I ought to have received joy and comfort of thee; thou must be banished and excluded from thy birthryght, and from the dignity which thou shouldest have had. It should seem that jacob taketh too great displeasure against his eldest son, when he overwhelmeth him so with infamy, & thundereth so against him. Howbeit, that is but a temporal correction. For notwithstanding this, yet he continueth still a Patriarch. And sooth it is a great honour, that a detestable villain having broken the whole order of nature, yea and committed adultery with his own father's wife, did yet for all that, live still upon the earth. But God maketh him a Patriarch in his Church, & he will have his name holy & his posterity holy. Lo here a wondered mercifulness of God. Yet must he be feign to humble himself, & have his fault known, that he may no more flatter himself. That is the cause why jacob speaketh so roughly, and (as ye would say) thundereth against him being his eldest son as I said afore. Now the comfort which Moses setteth down here, may seem strange, as why he should say, Let Reuben live and not die. It was to the end that the tribe of Reuben, (that is to say, the people which came of him, for there were at that time a great number of heads of houses, as it were about a fifty thousand men,) should think with themselves, we be after a sort cut off from god's house. For inasmuch as our father was after a sort banished & bereft of his birthright, and we be succeeded in his place; what is our inheritance now but utter infamy? Thus ye see how the Rubenites, (that is to say the people that came of Rubens line,) might have been ashamed, if they had not been upheld, by putting their trust in God, to serve him with a pure and freehearted affection, or if their hearts had failed them so as they had not still embraced the promise of salvation which had been made unto them, and known themselves to be the children of Abraham, a lineage which God had accepted and separated from the rest of the world. It behoved the Rubenites to have that. And for that cause it is said, Let Reuben live & not die: as if Moses had said, true it is that Reuben deserved to have his life thrust down to the bottom of hell: but yet shall he live; for his fault is forgiven; and God hath given him life, & that not such a common life as all the sons of Adam have, but Reuben shall live in the Church of God, he shall have place among the patriarchs, & the people which shall come of him shall be a member of God's Church, and of the number of those people whom he hath chosen and sanctified. Thus than we see now the meaning of Moses.  
And here we be taught, that it ought to suffice us when our Lord taketh us to mercy, to reserve us to be of his people. When we have offended him, so as we deserve to be cast off, & to be utterly disclaimed at his hand: it ought well to suffice us if we may but have a place still in his Church, & be taken & admitted for his children. Moreover, if we be chastised for our faults, let us take it in good worth & bear it patiently, & let us not do as they do which grudge & grind their teeth when God chastizeth them, & think they have great wrong if they be not dandled, when they have more need to be handled roughly. Let us then bear all the temporal corrections which God sendeth us, with such mildness & meekness, as it may suffice us to be comforted, in that he doth not raze us out of the register of life, but are accounted still among his children. Doth God then smite some with sickness, some with poverty, and some after some other sorts, so as they pine away in this world, & wot not where to become? Well let all this be easy for us to bear, so long as we have still wherewith to sweeten our sorrow: that is, when God showeth us that notwithstanding our imperfections & miseries, yet he ceaseth not to be our father still. So long as we have that; let us overgo all the temptations in the world. Well, I must be hear as a wretched creature, scorned, an outcast of the world, shamed & despised; I shall see no end nor measure of miseries: but what for all this? Yet is it enough for me so I be avowed for the child of God. Thus ye see what we have to gather upon this place, when God doth continually put us in mind of our deserts, and toucheth us with them, & maketh us to feel them by proof and experience: For whereas he saith: Let Reuben live and not die: it is to show them what he were worthy of, & that it was needful in deed that God should have pity upon him; insomuch that if he had listed to have used rigour, he deserved to have been utterly rooted out. That then is the first point which we have to remember upon this place.  
Moses addeth, let his people be few in number. In deed a man might here repeat the former saying thus, let him not die & let not his people be few in number. But that were constrained & forced. The natural sense than is, that the Rubenites should be small in number: not that they should not be a great multitude of folk; for (as I told you afore) they were five and forty Thousand men besides women & children: and that is an incredible multitude to come of oneman alone. But Moses meaneth small in number, because Reuben & all his ofpring, which ought to have had pre-eminence over all the children of Abraham, was basely & slenderly esteemed, and placed in a very low degree. Therefore it is all one as if he had said, Although Reuben be not restored to his honour, but doth still bear the mark of his reproach, and is feign to hold himself among the common array of the children of Israel, and to be subject to his brother juda; & to yield reverence to him as to his superior: yet notwithstanding, let him live. To be short, Moses confirmeth that which I have declared already, that is to wit, that although Reuben was put from his birthright because of his wicked doings, and so became unworthy of the honour which had been done unto him: yet notwithstanding his lineage ought not therefore to be dismayed, but rather take comfort in that God held them still in the number of his people. And although they be not Captains, ne have the kingdom in their tribe: yet ought they not therefore to fret & repine, but rather to abide in their degree, & to be glad that they have God still to their father, & to set their whole felicity & joy there: & in the mean season to bear the correction patiently which God sendeth them as a medicine, and to make their benefit thereof. And moreover they ought not to be out of hope, as though God had disclaimed them: but assure themselves that they were still retained for the lineage of Abraham, which was blessed & had the promise of everlasting salvation.  
Immediately after he setteth down concerning juda. Let it be thus unto juda, saith he. And he saith, Lord hear the voice of juda. Moses magnifieth not the tribe of juda so greatly here, as he did in Genesis in the person of jacob. For there he is likened to a lion whom no man dareth waken up. 
〈◊〉 ●9. 8.9  And again he saith he shallbe Lord of all his brethren, so as all of them must stoop unto him, and bow their knees to him: and finally that the sceptre shall not departed from his house, nor the Lawgiver from between his knees, until God have sent the Redeemer whom he had promised. Seeing that these things were spoken of the tribe of juda; it is marvel that Moses speaketh so shortly of them here. And again, he maketh no mention of the fruitfulness which God promised him: As that his teeth should be whited with milk, that is to say, that he should have good and fat grasinggrounde, so as he might drink milk his belly full; that his eyes should be red with wine, that is to say, that he should have goodly vineyards. Hereby he meant to show, what should become of the tribe of juda, and of all his people. And why then doth Moses speak here so sparely thereof? It behoveth us to mark, that by the blessings which Moses uttereth here, he meant not to deface the remembrance of the things which he had written afore concerning the state of juda, in the testament or last will of jacob: but to make as it were a codicil unto it, as men term that which is added to a last will that is made afore. And when there is such a codicil, it serveth not to impeach the former last will, nor yet to bury it so as it should not be known. For it is but an appendent, and the codicil itself were nothing worth without the will, and that it were added to it. Truly a man may well make a will alone by itself: but as for the codicil, it is but as a thing belonging thereto or as a short matter that is added to the will. After that manner doth Moses deal here. For having set down there the last will of jacob, as an authentical matter, and such as ought to have his full force and effect: now for the larger confirmation thereof, he addeth this comfort which we have seen concerning Reuben, and the comfort which we shall see to morrow concerning Levi and such like. Now his speaking of the tribe of juda, is to confirm the thing which had been spoken afore by the mouth of jacob. True it is that they be two sundry persons which speak: but yet is all done in the name of God, and by his authority. jacob was not a private person when he blessed his children: but he was God's deputy. As much is to be said of Moses. Therefore he represented always the person of God, who declareth that he hath chosen his people, and will maintain them to the end, and have a fatherly care of them. To be short, this shortness serveth not to abate the dignity that was given to the tribe of juda: but to continue the thing which he had said afore, to the intent we should know that God meant not to disappoint juda of the promise which he had made unto him, but that it should be performed in his children. And therefore he saith, Lord hear the voice of juda.  
Hereby Moses showeth, that the tribe of juda should not attain to the kingdom without impediment. True it is that jacob had said, that the sceptre should not departed from the tribe of juda. 
Gen. 49.10.  And where is this king? Ye see that the tribe of juda surmounted all the rest of the tribes at such time as God delivered his people out of the land of Egypt. It is true that Nahasson had the pre-eminence, when the offerings were made in the sanctuary. 
Nomb. 2.3.  It is true that when God distributed his host among the four captains of his people, juda was the foremost. Howbeit, that was but a very dark shadow, he had neither kingdom nor principalirie. It should seem then that the things which are spoken here concerning the sceptre and the kingdom, are to no purpose. For those things were not yet seen. Again, let us consider what happened to the people after the decease of Moses. josua ruled them, and the judges succeeded him. 
1. Sam. 9.1.  Then came Saul of the tribe of Benjamin, who was made king. And what shall become of juda? The things that jacob had spoken seemed to be but a jest. And yet it is God that said that the kingdom should come from thence. Now Moses showeth here, that juda must be feign to call upon God, that is to say that the tribe of juda must sigh and groan and endure much hardness, ere it attained to the degree of honour, and unto the things which God had promised them. We see then that things shall not [always] come to pass out of hand, immediately after that God hath promised them. Behold, jacob appointeth juda to have the birthright in his house, by reason whereof he hath the right of the first begotten over all his brethren, and it seemeth that all should be subject to him. And yet for a time there was no whit of it seen, but rather jacob seemed to have doted, and that these things served to no purpose. Afterward at the end of four hundred years or thereabouts, (for there were not full four hundred years,) came Moses. But at the end of three hundred and fifty years or thereabouts he came and said, juda, pray to God, he will hear thy voice, and hearken unto thee. As if he should say, My friends, ye have a promise of the kingdom in the tribe of juda, and trouble not yourselves though it be not performed presently before your eyes, but tarry till God work, and he in the end will perform that which he hath promised. Be of good hope therefore and possess the kingdom now by faith, until God show openly by the effect, that it was he that spoke by the mouth of your father jacob. Thus we see now in effect, what the meaning of Moses was. The residue we must reserve until to morrow.  
Now let us kneel down before the majesty of our good God with acknowledgement of our faults, praying him to forbear to have respect of the multitude and greatness of them, & but only to correct them by his holy spirit, and so to increase his strength in us from day to day as we may fight against all temptations, and be reform in such wise to his obedience, as nothing may let him to reign as king over us, nor us to do him homage by dedicating ourselves to him in all justice, holiness, and righteousness, but that they may be the true mark whereby we may be known to be his children, and that we may feel him to reign among us, and we more and more find savour in his promises; so as we may be drawn to the kingdom of heaven, and drawn away from this world, and not held back to it any more as we have been too much afore. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, etc.   

On Tuesday the last day of june, 1556. The CXCIII. Sermon, which is the third upon the xxxiij. Chapter.  
7 As touching juda, O Lord God, etc.  
8 Also he said of Levi, Thy Thumim and urim belong to him towards whom thou didst show thyself gracious, whom thou didst try in Massa, where ye had debate for the waters of strife.  
I Told you yesterday that the things which are contained in Genesis as touching the blessing of juda, are comprehended briefly here. For where as Moses desireth that juda may be heard, it is to the end he should obtain that which had been promised unto him, that is to wit, the setting up of the kingdom there, accordingly also as he showeth in that he saith, that he should be the leader of his people. For it belonged to none but the tribe of juda, to have the people under them and at their guiding. We see then in effect, that Moses meant here to confirm that which had been spoken by the mouth of the Patriarch jacob, to the end that God might be known to be steadfast in his word. The kingdom was promised unto juda, & that was a matter of great importance: for not only the state of the people was grounded thereupon, but also the salvation of the whole world depended upon the same. To what end was it Gods will to 'stablish the sovereignty in the tribe of juda, beginning it in the person of David and continuing it in his house, but that the Redeemer of the world should come from thence? 
●sal. 72.5.  And that kingdom was to continue for ever, as it is said in the Psalm, that the Sun and Moon shallbe good and faithful witnesses thereof in heaven. Seeing it is so, it was very requisite that this promise should be certain, that it might be held unfallible of all the faithful. Yet notwithstanding there passed a long time wherein the tribe of juda was mingled with the rest of the people, without having any authority. It was not perceived what was the meaning of the things that had been spoken, and therefore they might have been esteemed as a vain thing. And therefore Moses addeth now the confirmation thereof which is set down here, saying that in the end, God would hear the voice of juda, and that by that means he should have the leading of his people, and obtain the royal mace which had been assigned unto him.  
Hear we see how our Lord exerciseth the faith of his children, in that he doth not out of hand perform the things which he had promised them. And this thing ought specially to be applied to the reign of our Lord jesus Christ. God had declared aforehand, that the Redemption of the world should be wrought by one that was to come of the tribe of juda. And yet he deferreth and delayeth it so long, that it seemed to be but vain to look for it. And why? Of purpose to try the patience of them that hoped for him. Let us learn then that to be settled upon our Lord jesus Christ, and to be well assured of the salvation which he hath purchased for us; we must not only believe the things that are told us concerning the Gospel; but we must also even linger in patience, till God perform the things which we see not at the first sight. And we must not be so hasty as to start away, when our Lord answereth not our desires. If God pass over a day or a year, so as we perceive not that he is minded to put the thing in execution which he hath spoken, yet is it not for us to give over, but we must in the mean season pray, & not doubt but that he heareth our voice. We shall see oftentimes, that the kingdom of our Lord jesus Christ shall seem to be abolished out of the world. And even at this day, although the Gospel be preached in some places; yet we see the power of the enemies to be such as is able to overwhelm it utterly. We see so little order as is pity. As for us which say we have received the pure doctrine; we be yet far off from having such policy & perfection among us as were requisite. To be short, we hear of nothing but disorder; which might make us to quail; were it not that with calling upon God we did patiently await that he will in the end set up the kingdom of his son and maintain it, though it seem as now to be put out of order, and men see it not flourish and prosper. Were it not for that, surely a man would judge that all God's promises were vain. It is not without cause then, that Moses speaketh here expressly of judaes' prayers and supplications: as if he should say, that all they which belong to the kingdom of our Lord jesus Christ ought to exercise themselves in calling upon God, that he suffer not his kingdom wherein lieth all our happiness and welfare, to go to decay, and to fall to ruin; but rather that he set it up, and preserve it, and defend it. And therewithal let us assure ourselves that we shall not lose our time, nor find God deaf to our requests, so we resort to him for refuge, as we be warned to do. To be short, this text declareth unto us, that the kingdom of our Lord jesus Christ shallbe established by miracle, and after a strange manner incomprehensible to the world; and that God will work after such a fashion in that behalf, that we shall know it to be his work; and therefore that we must not in that case bring the judgement of our eyes; but continue from time to time in prayer and supplication, and rest upon the promise thereof which is given unto us.  
Also it is said, That God will secure juda against his enemies, and that his hands shall suffice him. This was no more than needed, forsomuch as the kingdom of juda was to be diminished after the decease of Solomon. And from that time forth, he was to have but one tribe and a half, so as a man would have thought that all that ever had been done in the person of David, had been but a puff. True it is, that when David was crowned king, God in one instant showed there so great power, as all men wondered at it. In the time of Saul the people were extremely oppressed, and seemed like to have been altogether swallowed up. But yet there were so excellent victories, 
〈◊〉 8.12.  as it appeared well that God was the author of that change. David not only drove away all those which had possessed any part of the land of Canaan, 
〈◊〉 21.15  and had subdued the people to their taxes and tributes, whereby he purchased liberty to those of whom he had the charge; but also conquered all his neighbours, and made them tributary unto him. Therefore in that case we see an open miracle of God. 
〈◊〉 10.7.  When Solomon succeeded him, gold and silver were of no more estimation than gravel, as the holy history reporteth thereof. But what? As soon as Roboam succeeded, there was a backeslyding, so as almost all the people turned back. There was no more but the tribe of juda with a piece of Benjamin, that abode in obedience to the house of David. What was to be said hereupon, but that for aught that men did see, there was very fickle hope to be had, when all passed so slightly away? Besides this, that small kingdom being so diminished, (as whereof remained but a piece) was so assailed on all sides, that it seemed to be as a sheep alone among a dozen wolves. A man than would have thought that God had forgotten his promise. And therefore it was requisite that Moses should add this for the comfort of the faithful, to the intent they should not be shaken from their faith, when they saw that kingdom so diminished.  
That is the cause why he said, The hands of juda shall suffice him, and God will give him secure against his enemies. And so let us mark well, that this kingdom was established with great difficulty in the person of David; and that in the end it was diminished, and came to such decay, that to all seeming it should have been utterly abolished: whereby it was Gods will to show in a figure, what was to befall to the spiritual kingdom of our Lord jesus Christ. And in deed we see, that when the time drew nigh wherein jesus was to be showed to the world; there was nothing but horrible disorder among that people. Who then would have looked for the redemption at the coming of jesus Christ? For the people were scattered abroad and utterly cast down. Yet notwithstanding, God wrought therein after a manner unknown to men. Insomuch that although the Gospel was preached; yet was it not seen out of hand that the Church triumphed in this world; but clean contrariwise that there was nothing but tormenting, persecuting and oppressing of it, so as the name of Christianity seemed to be the irksommest thing that could be spoken of, & that all God's children were but as the dung & filth of the world, 
1. Cor. 4.13.  as Saint Paul speaketh thereof. To be short, that kingdom was to be set up with sighing and sorrowing; & it behoved the faithful to pray unto God, and yet notwithstanding, great was the grief of mind wherewith they waited for the setting abroad of the doctrine of the Gospel, to the intent that jesus Christ might be worshipped of the world, and all men submit themselves to him to do him homage. And yet did not that continue any long time. For the unthankfulness of the world deserved that God should have withdrawn his hand and power; and we see how the world strove to have driven Christ away. For on the one side there were hypocrites which scorned all religion, and abused it falsely. Also there were despisers and worldly folk, which took to them an unbridled liberty (as we see still at this day) under pretence of the freedom that was preached unto them. Again, there were Sects, and Heresies, and rebellions, so as a great sort stepped up and could not abide to bear the yoke which it was Gods will to lay upon their neck. Ye see then that the reigning of our Lord jesus Christ was as it were brought to nothing. And therefore let us mark well, that this text not only served for the jews, but also is profitable for us at this day, as whereby we be done to understand, that it behoveth us to make earnest suit unto GOD to set up the kingdom of his only son; and to 'stablish it with his power even in the mids of the troubles which we see, notwithstanding that it seem that all things should go to wrack; & to secure us against our enemies, because we see so many men enraged against us; & to hide us under the shadow of his hand, & to show us his help when we be in extremity and even at the last cast, and can no longer hold out. Again, although the kingdom of our Lord jesus Christ seem nothing to the world, & that the proud & the unbelievers do scorn it & despise it yet will God show that his own hand sufficeth him, that is to say, that his power which is hidden & of no reputation to the worldward, shallbe of such force, that in the end the wicked shallbe driven to confess that they were too blockish & dulwitted, in that they took not hold of the grace whereof mention is made here. As for us, let us be still more & more confirmed to trust in this great Saviour, & to put ourselves into his protection, and to seek all our succour at his hand. That is the thing which we be taught in this text.  
Now let us come to the tribe of levy. Thy urim & thy Thumim (sayeth he) belong unto thy meek one, or unto the man of thy mercy. The Thumim and urim were a parcel of Aaron's brestlap, and of the brestlap of the high priests. Besides their rob, there was another piece joined unto it, which was of great price, beset with pearls & embroidered. Moreover in this piece there was a tablet of precious stones hanging at little chains, 
Exo. 28.14.15.  which was placed full upon his breast: and this piece of the brestlap was called judgement, that is to say rightfulness. Also there was another part, which a man cannot well distinguish, and that was named Thumim and urim. The former of these words signifieth perfection; as if a man should term them perfections in the plural number. And the other cometh of light or flame; if ye refer it to doctrine. Then if a man list to take these words in common speech, he may say perfections and teachings [or instructions.] But I in reading of the text, have kept still the very words of Moses; because it is not to be doubted, but that he speaketh of that portion of the brestlap which was so termed as appeareth in the eight & twentieth of Exodus. And he directeth his speech unto God. But some have misexpounded this text, in saying, thy Thumim & urim belong to thee & to the Man, which is clean contrary. For Moses saith; O Lord God, thou hast thy Thumim & urim in thy hand. That is to say, the things which thou hast given to thy high priest, are things holy & dedicated to thy name; they be thy perfections and teachings. To whom belong they? To thy meek one, or to the man of thy mercy; for so is it word for word. But the word Meek, may be taken after the same manner that the holy scripture calleth Gods children meek ones; that is to say, such as ought to resemble him who is the fountain of all mercy & goodness. For if we willbe known & avowed to be God's children; it is good reason that we should resemble him, by having a meek & mild spirit in us, so as we endeavour to do men good. For it is the property of God to be liberal to all men, 
Matt. 5.45.  yea eun to those which are not worthy thereof: insomuch that he maketh his day Sun to shine both upon good & bad. After his example we ought to do our endeavour, & to strain ourselves to the uttermost of our power, to benefit all men, & to do all men good. And so it is the common style of the holy scripture to name the faithful meekes once; 
Psal. 16.10.  & specially we see it is as rife a thing as can be in the Psalms. But forasmuch as he saith, to his meek one; it may be taken for the man of thy mercy; that is to say, for the man whom thou Lord hast elected and chosen through thy goodness. For Aaron attained not to the dignity of the priesthood by his own deserts; but because God vouchsafed to choose him. Now than the name that is attributed to him here, may be taken as if a man should say in the passive signification, that God vouchsafed to make him a mirror of his free election; yea and that having so chosen him & exalted him to so high and excellent honour, he would have him to show that we depend wholly upon his goodness, so that of all the things which we have, none proceedeth of our own power or virtue, but of his pitying of us, for that he is minded to show his gracious goodness towards us. But howsoever the case stand, Moses meant to declare here, that the tribe of levy should always serve God with the dignity of priesthood, and that the high priest should be clothed with the ornaments that were given him to go into the sanctuary. And in that case he was not as a mortal man, nor as one of the degree of creatures: but as the mediator between God and men, whereby he surmounteth the very Angels of Heaven. For the priest of the law was in his office more excellent than all the Angels of heaven. And why? Because he was to represent the person of our Lord jesus Christ, who is the head of the Angels as well as of men, and hath sovereign dominion over all principality, not only on earth, but also in heaven. Ye see then how the meaning of Moses is, that the priesthood should be in the tribe of Levy.  
And let us mark now, that Moses magnifieth here the tribe of levy, of purpose to wipe away the dishonour that was there afore. For we know how jacob had said, 
Gen. 49.5.  Ye Simeon and levy, ye be instruments of wickedness, ye have destroyed a town, and ye have slain the men like murderers as ye be; I will not have to do with you, neither in speech nor in heart, I refuse you. And thou Levye shalt be dispersed among my people; for thou art not worthy to have any heritage. Lo after how terrible a fashion GOD speaketh against levy and all his offspring. He seemeth to be quite razed out, as one that was not worthy to have any place or degree in the Church. But what reverence now had there been in the priesthood, if the tribe of levy had continued in that reproach? For seeing that their father was disgraded by jacob, who was God's deputy as I have declared afore: what should have become of all those which were descended of his race? Now than it was requisite that this tribe of Levy should be reestablished, to the intent that the order of priesthood might not be despised, lest it might keep men back from hearkening to the doctrine of their mouth. What will become of it if they which have the charge of teaching the people, be pointed at with men's fingers, set light by, scorned or blemished with any mark of reproach in themselves, so as men disdain them? Surely they shall never profit men, they shall not be able to edify them, men will utterly mislike of them. Now we know, and it shallbe declared more fully hereafter, that the Levites were ordained of God to teach all the people. Then if they had been reputed as men of no valour, it would have carried great prejudice with it, so as the law itself should have had no great reverence, men would have made no account of it, and the very common people would have shrunk away from the expounders thereof. Therefore it is not causeless that Moses telleth them, that The Thumim and urim of god, that is to say, his perfections and teachings are in that tribe, and God will have it known, that there remaineth not now any such reproach there, as there did before, but rather that he setteth his antsignes there. For in Aaron's mitre was God's name, 
〈…〉 8.36  even the name of the Everlasting: and that was a thing exempted from all the world. Also there was the judgement, as I said afore. And for what cause was Aaron appareled after that manner, but to show that in him there was a mirror of God's glory? Sith it was so, it behoved the people to forget Levies fault, and the punishment thereof which had been laid upon him and his offspring; and to receive God's Law at the mouth of the Levites, and to have them in estimation, and to honour them as God's messengers, or rather as Angels as they be termed in the Prophet Malachi. 
〈…〉 7.  True it is that Moses was of the same tribe: but yet did God so provide, that the skorners could not allege that he had favoured his own lineage or house. And why? Who is he that pronounced that sentence against Levy? Even Moses himself: for it was he that compiled the book of Genesis, wherein he spared not the fault of his own auncetor. For it behoved him to be as God's notary, to set down the sentence both upon Levy and upon all that came of his race. Hear than we see that Moses behaved not himself after the manner of men; but executed faithfully the charge that was committed unto him. Again, the highpriesthood was not in his own house, though it were in his own tribe. He was a greater man than his brother Aaron, and he had children which might have succeeded in his place. And yet for all that, he made none of them prince of the people, he made none of them a governor, neither had they any pre-eminence above the others: nay, they had not so much as any portion of inheritance, but were feign to be contented with the first fruits, Tithes, and Offerings, after the custom [of the rest] of the tribe of Levy▪ Moses then gave not the Highpriesthood to his own children, neither took he it to himself. What were Moses his children then, and all his successors? They were but underseruants of the meanest in the Temple, and they were feign to serve there, even without being in any degree of honour. God (say I) meant to provide, that Moses should not be subject to any slander. And therefore the things which he speaketh now of the tribe of Levy, are not spoken in respect of his own ancestry: for (as we see) he is not led by fleshly affection, and that doth the very thing itself show, insomuch that all the malicious sort and all the skorners of God must needs have their mouths stopped here, considering his wonderful providence in cutting off occasion of all slander as I said afore. Moses then had none other respect, but that God should he honoured, that the doctrine of the Law should be received with all reverence, and that forsomuch as Levy was chosen thereunto, and the Priesthood was to continue in his house; those which were so set in office should not be hindered in their proceed for the building up of the Church, nor have any blemish in their persons, which might diminish the authority of the doctrine which they brought. That is the thing in effect whereat God amed.  
But now let us lay forth the whole by percelmeale. He saith first of all, Thy Thumim & thy urim. I have told you already that these two words betoken God's perfections, and his lights or doctrines. Now in effect we be done to understand here, that Aaron's apparel was no vain thing; it was not an attire to give a glittering show to men's eyes: but God intended to figure a greater and more excellent thing thereby; which is, that the Priest should not be as a common man, but should have in him things which could not be comprehended. And in very deed, his bearing of God's essential name in his mitre, 
Exod. 28.36  served to show that he surmounted all the world and all the creatures therein. There was in his mitre, The Everlasting: and that name agreed to none but to God himself. Needs then must it be, that the highpriest was a figure of our Lord jesus Christ, 
1. Tim. 3.16.  who is God manifested in flesh. God therefore intended to show, that none of all the Ceremonies of the Law, were as toys for babes to play withal like the trash of the Papists, who have a great sort of pelting gewgaws, and in all their Ceremonies do nothing but make as it were may games or stage-plays; after which manner the heathen folk also have store of murlymewes and trifles, and yet all is but a hodge-podge. And why? For there is no doctrine, there is nothing but dazzling of men's eyes, it cannot be said upon knowledge that God hath commanded them, or that he hath appointed them to such end or such use. I grant that the Papists contrive good store of gay things in their Mass, as who would say, this figureth such a thing, and this such a thing. And yet for all that, all is but leasing: for they have forged them of their own heads. But God had as it were his lamp lighted in all the Ceremonies of the Law, to the intent that the people should be furthered by the help of them: insomuch that they knew wherefore Aaron's Brestlap was named Rightfulness, and why these parts [of Thumim and urim.] were named Perfections and lights. It was to do us to wit, that God took no pleasure in outward things; for he is not like men, which are ravished with the outward appearance and gay show of things. God hath no such thing in his nature. But by those Ceremonies, he meant to betoken far greater things, until the truth of them appeared in jesus Christ. Likewise all the things that were done in the Law, had a respect to the pattern which Moses had seen in the mountain, 
Exo. 25.40. Heb. 8.5.  and so consequently all things were spiritual, as is said of them in the 25. of Exodus. Let that then serve for one point.  
Much more reason is it that we nowadays should abstain from all trifling Ceremonies, because our Lord jesus Christ is come, & hath brought us the truth of the things which were set down in shadows under the law. In the time of the Law, it behoved the highpriest to be apparelled [after his peculiar manner,] yea and all the whole line of the priests had certain marks to be known by, as who would say, We be sanctified to God. But specially when the highpriest was to go into the sanctuary, he was then as it were to be altogether disguised, there were not the things to be perceived in him which had been in men afore: and that order was to be observed in the absence of our Lord jesus Christ. But now all those things are abolished. Now if men invent things of their own fancy, (as we see there is an infinite gulf of gewgaws in the popedom): what will become of it? The things which God enjoined with his own mouth took their end at the coming of our Lord jesus Christ. And why? For we have no more lights, or teachings in pictures; we have them not any more in Aaron's brestlap, 
Exod 28.12 Colos. 1.15.  but we have them in our Lord jesus Christ, who is the lively image of God his father, in beholding of whom face to face, we be there as it were transfigured into the glory of God. 
2. Cor. 3.14.  As saint Paul saith, there is no more any veil in the Gospel, as there was in the Law. Moses was to have his face covered with a veil to show that the Law did not yet discover things so plainly as the Gospel doth at this day. If men them take upon them to invent figures of their own brain, what can they be but illusions from Satan? Wherefore let us conclude, that when the Priests do apparel themselves [with their trinkets] in the popedom, they be but maskingtoyes; and whereas in so doing they will needs resemble the jews, it is all one as if they trod jesus Christ underfoot, or else would bury him, that men might no more look him in the face, nor he be near unto us, nor we any more perceive the worthiness that is in him and in his office. That is the thing which we have to remember upon this text where Aaron's ornaments are termed perfections and teachings.  
And it is said that his perfections and teachings are of God, to show that in the government of the Church, it is not for us to invent what seemeth good unto us; but that that matter lieth simply in the will of God, and that whatsoever he ordaineth aught to be held, and that it is not lawful for men to attempt any thing in that behalf, yea and that such additions and minglinges are mere corruptions. Therefore when Moses sayeth, Lord God thy Thumim and thy urim, thereby he openly witnesseth, that when men do so far pass their bounds, as to frame a government after their own fancy, and to ordain laws and statutes in the church, to say this is good, for it liketh me well; It is but a tradition that cometh from some one man; and when men do so presume of themselves, it is a taking away of God's right, and a committing of devilish treachery. And why? Because the Thumim and urim belong to none but God. If the figures of the law, which seemed to be small things, were reserved unto God, so as it was not lawful for the world to add any thing, no not so much as a pin's point unto them; but that the builders of the sanctuary and the makers of the priestly garments, were to be governed by the holy Ghost: seeing that God declareth thereby that he will have all things grounded upon his authority: What is to be said to it, if they will now bind men's consciences, and set up a new service of God, as if they would say, Thus shall God be honoured, and so men become lawgivers, insomuch that God shall not be heard, nor any account be made of his sayings, but that every man may be his own ruler, or else say after the common manner, Our mother the holy Church hath so decreed? In what plight should we be then? And yet we see this horrible disorder throughout all the Popedom. Therefore we may well conclude that there is nothing but utter defiling of God's service; and that all that ever is so entitled there, is but mere idolatry; and that God's name is altogether unhallowed in that behalf. That is one thing more which we have to bear in mind concerning the saying of Moses in that he attributeth the matter concerning the priestly apparel unto God alone.  
And as we have seen afore, he calleth Aaron God's meek one, or rather the man of his pity: & this latter interpretation is the fittest. Ye see then how Aaron was exalted to high dignity. And why? To the intent men should not seek any reason thereof in Aaron's own person, Moses setteth down God's freegoodness aforehand, after which manner we see how saint Paul also speaketh. 
1. Cor. 15.16  He confesseth that he was sometime a murderer a persecuter, a blasphemer; for he had consented to the shedding of guiltless blood: he was a deadly enemy to the Gospel; he was full of bitterness, full of rage, and he enforced the weaklings to blaspheme the name of God. Now if he were a ravening wolf, was he worthy to be made a shepherd in the Church? Verily he confesseth himself unworthy, yea and that he was the least of all others. But yet in the mean while he shrowdeth himself under the grace of God, saying, Paul an Apostle. As how? According to the will of god the father, according to the grace of our Lord jesus Christ, according to the everlasting purpose of God. Hear he stoppeth the mouths of all such as would enter into contention with him, to abase the dignity of his Apostleship; protesting that it is not grounded upon his own merits, nor gotten by his own purchase, and therefore he cannot boast thereof, but that all cometh of God. As much doth Moses here, saying that the Thumim & urim, of God belonged unto him, because God had chosen him, yea even merely of his own gracious goodness. Although Aaron had never obtained so excellent a state, if God had respect to the things that were in him: yet nevertheless he was placed in the degree of Priesthood. And why so? Because it was Gods good pleasure, and further men must not dispute thereof. And hereby we see that when God giveth his gracious gifts to men to serve him in any honourable office, his so doing is evermore of his own loving kindness, for he is not any whit bound to us. And specially when the case concerneth the preaching of God's word, who is he that shallbe found meet for it (saith Saint Paul)? 
●. Cor. 2.16  The things are so high that he crieth out, who is he that can be able thereto? There is none but God (saith he) that giveth ability. 
●. Cor. 3.5.6  For without him we should not have so much as one good thought. And so we be done to understand, that we on our side are unprofitable, until God have chosen us, and disposed us to serve him. That being done, we be good, we be ready, we be fit for the purpose. Not for any worthiness that is in us, but that everywhit of it proceedeth of God's freegoodness & mercy.  
By the way, here is an exception taken against Aaron, that God tried him in Massa, and that he stood in contention at the waters of strife. True it is that this may be taken as though Aaron's faith had not failed, when God rebuked him. And it is certain, that at that time, in the deed which is reported here, Aaron showed a commendable stoutness: and yet for all that he swerved aside, for God condemned him. The place was named Massa, that is to say, tentation or trial; and after Meriba, which signifieth strife, contention, debate. It was the place where the people required water, 
〈…〉 17.  yea and they required it with grudging and repining against God. There Moses & Aaron were as it were overcome: after the sustaining of so many encounters, they witted not what to say or what to do. Ah lord, what shall we do to this people? Now surely there was some faulty infirmity in them, and God who is the competent judge thereof, declareth that it was so. Ye see then that Moses and Aaron overshot themselves, so as they fell: insomuch that they were in very deed banished out of the Land of Chanaan: they might not enter into it. God excluded them from it: they saw it a far off, but they might not set their feet in it. And the reason is added expressly, because (saith he) ye sanctified me not before the people; 
Deut. 32. 5●  for there aught to have been a far greater constancy in them than there was. And although Moses and Aaron were sore grieved, and were touched with zeal to the quick when they saw the spiteful dealings of the people, and although they laboured to cause them to honour God: yet were they not courageous enough. This would be counted no fault at all in the judgement of men, as we have seen heretofore: but God looketh more deeply and clearly into things, and we must hold ourselves to the things which he telleth us with his own mouth. Ye see then how Moses and Aaron are condemned, and yet was there courage in them. For Moses rebuked the people, 
Num. 20.10.  saying: Come on ye faithless folk, is not God able to make water to come out of this Rock? Yes▪ and that shall you see in despite of you. The people were at that time on a great roar, insomuch that they would even have stoned him. Yet notwithstanding he behaveth him still as God's proctor to maintain his quarrel, 
Exod. 17.  he entereth into the case in God's behalf, and he hazardeth his life for it. So then there was excellent courage and stoutness in Moses and Aaron. But yet were they put to their trial, so as on the one side the weakness of their faith bewrayed itself, that there was some default in it; and they were feign to acknowledge it with humility, and patiently to bear such chastisement as God sent them for it: howbeit, on the otherside also they showed that they were not so greatly dismayed, but that they had still an affection to serve God. And sooth we shall divers times see Gods servants sore shaken, and that forasmuch as they be men they be moue● when there cometh any great tempest: but yet for all that they do not utterly quail. Even so stood the case with Moses and Aaron.  
And for that cause is it said in this place, Thou trieddest him in Massa, thou madest him to strive [or contend] at the waters of Meriba. And in that respect did I say, that this might be taken as though Aaron were taunted for not being obedient enough unto God at Meriba, and for that he sanctified him not by endeavouring himself as he ought to have done. Nevertheless, it may also be noted, (as truth is), that Aaron was tried as in respect of men, and that being so tried [or tempted by men,] he was found faith full, in that he stood so in contention with them. For we see not that he for his part murmured against God, neither scaped there any word of grudging from him. Was he carried with so devilish rage as to say, Shall we die here for thirst? No: he would rather have died a hundred thousand times, than once have opened his mouth to cast forth one word of murmuring against God. What befell him then? By reason of the spitefulness of the people, there was a fault committed. For Aaron himself held always on God's side: and therefore although he did amiss; yet the same proceeded not of himself. And it is the very same thing wherewith we have seen Moses upbraid the people, saying that he himself was punished for their rebellion's sake. 
Deut. 1.17.  You be the cause (saith he) that God hath disappointed me of going into the land of Chanaan. He saith not, I am shut out of it for mine offence; but he casteth the people in the teeth with it, saying; you were the cause of it. And so it is declared yet once again in this place, that Moses and Aaron ought not to be the less esteemed of the people, nor the priesthood the less honoured for that there was some infirmity in them which was faulty before God. For therewithal they had also a wonderful stoutness of mind, which is enough to stop the mouths of all the world, whereby Moses and Aaron showed themselves faithful at the same time, so as a man might well see that what feebleness so ever was in them, it could not cause them to be corrupted and carried away by the lewdness of the people, or make them to forsake their charge; but they continued in well-doing, and stoutly withstood all temptations and encounters, showing that their desire was nothing else but that God should have his due deserved authority among the people, and be obeyed of all men.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to vouchsafe to make us perceive them more and more, and that having rid us of all our wicked lusts, he draw us fully to himself, and that we may daily profit and increase in his grace, until that being departed out of this world, we be come to his heavenly glory: & that forasmuch as we be now a priestly kingdom, 
1. Pet. 2.9.  it may please him to clothe us with the righteousness & uncorruptness of our Lord jesus Christ; not in figure as the priests of the Law were; but by renewing us in such wise by his holy spirit, that although we be not perfect at the first day, yet we may at leastwise attain to that perfection which he calleth us unto. That it may please him to grant this grace, not only to us, but also to all people and Nations of the earth, etc.   

On Wednesday the first of july, 1556. The CXCIIII. sermon, which is the fourth upon the xxxiij. Chapter.  
9 Which hath said of his father and of his mother, I have not seen them, nor hath known his own brethren, nor also hath known his own children. For they shall keep thy sayings, and observe thy covenants.  
10 They shall teach thy judgements unto jacob, and thy Law unto Israel. They shall send up perfumes to thy nostrils, and lay whole burnt offerings upon thine Altar.  
11 O Lord, bless his substance, and make the work of his hands pleasant unto thee. Break the backebones of such as hate him, that they may not rise up against him.  
WE be to proceed with the blessing of the tribe of Levy, which I began to declare yesterday. I told you in few words, that there Moses intended to 'stablish those whom God had chosen to be his priests, because it was very needful to keep them from contempt of the people, least men might have made none account of the doctrine which they were to deliver unto them: and therefore it behoved them to be in good estimation as God's servants and representers of his person. And that is the cause why Moses declareth that although Aaron was tried in Massa, and suffered some trouble: yet notwithstanding God ceased not to retain him still in his service, yea even him and all his offspring. And now Moses showeth whereunto God had called the house of Levy, and what was the office of the highpriest. He saith first of all, That they knew neither father nor mother, that they had forsaken their own Children, and that they told their brothers they wi●t not who they were. And that is to show, that forasmuch as God had chosen them, it behoved them to forget all things, that they might give themselves wholly unto him. Now we know that when the Priests were presented as all other oblations were; 
Nomb. ●. 10.11.  men laid either their one hand or both their hands upon them; to betoken that they were no more at their own liberty, but that they were sanctified to such a use, as it behoved every one of them to employ themselves wholly to their office, and to be altogether at the appointment of God. True it is that the same condition is required of all the faithful, for we ought to be dedicated unto God in sacrifice. 
Rom. 12. ●.  But yet must the preachers of the word lead the dance, and consider themselves to be double bound, yea and more straightly. The thing then which Moses meant to betoken in this text, is that seeing God had so highly honoured the tribe of Levy, as to have them all to be his Priests: it behoved them to forget both father and mother, & to be unaddicted to their fleshly affections, yea and to give over even their own children. Not that God intended to alter the order of nature, but to show that when the case standeth upon the performance of their charge, they must not be turned from it by any worldly respect, neither must any thing withhold them from executing thoroughly & faithfully whatsoever God commandeth them. Now then, he that will serve God must not forget his father & mother by forbearing to do his natural duty towards them: but he must prefer God before all men, according to this general saying, 
Luke 14.26.  that we cannot be the disciples of our Lord jesus Christ, except we hate both father and mother. The word hate is yet somewhat harder than that which is contained here in Moses: but the meaning is not dark at all. For our Lord jesus doth us to understand, that we must make such account of him, that both father & mother must be as nothing in comparison of him, that the husband must leave the love which he beareth to his wife, and the father must set aside the care of his children, that we may keep on our way roundly: insomuch that when the case standeth upon yielding record to the Gospel, and of cleaving to our Lord jesus Christ, all worldly things must be quite and clean wiped out of our hearts. And so we see now the meaning of Moses. And in very deed, the same appeared as well in himself as in his brother Aaron. At such time as the Calf was made and the people had defiled themselves with idolatry, we see with what zeal Moses was carried, and likewise all the tribe of Levy. For he willed every man to take his sword in his hand. 
●●od. 32.27  Let us go (saith he) and sanctify you your hands to the Lord. For in so doing ye shall show yourselves to be rightly zealous of God's service, in that ye kill your own brethren without sparing, so as in this case the order of nature be put underfoot, to show that God is above all, and aught to bear chiefest sway. Seeing then that Moses maketh such an execution, that he carrieth with him the whole tribe of Levy: we see it is not said in vain that the Priests executed vengeance both on father and mother, that they did shut their eyes against all that ever might cool them or restrain them; and that God had so ravished them, as they sought nothing but the maintenance of his honour, and the executing of his vengeance upon such abomination as had been committed against him for to deface his honour in Israel. Nevertheless we must note that no one deed is spoken of here alone: but Moses meant to show in few words, that God had chosen that tribe, with condition that it should be holy unto him, and that they all should show the way to all the rest of the people. But we know it is unpossible to please God, so long as we be too much affectioned towards men. And therefore we have here a rule, that if we intend to walk aright, and not to halt before God; we must not be entangled in our fleshly affections, no not even in those which are most commendable, or at leastwise which may have most excuse. Men cannot condemn him which honoureth his father and mother, for it is a virtue, and we know that God hath commanded it with a promise, 
Exod. 20.12 Ephe. 6.2.  The man that loveth his wife, shall not be the less esteemed for it: but what shallbe said of the man which hath not a care of his children? He were worse than a brute beast. 
1. T●m. 5.8.  And Saint Paul saith that such folk shallbe condemned by the unbelievers, because the unbelievers do show them their lesson. Then is it a commendable virtue for a man to love his father and his mother and his neighbours: but yet must all these be forgotten when God cometh in place, and when his honour is put into the balance to be compared with the duty which we own to all creatures. For then, (as I said afore) God must go foremost, and all the residue must follow. Insomuch that if we should be turned quite away from them for the doing of such things as God commandeth to be done for his honour, the order of nature ought to bear no sway in that behalf, but rather to be utterly overthrown.  
True it is that here he speaketh of the Levites which were in old time: yet notwithstanding, they which at this day do preach God's word are bound to the like, and aught to understand that Gods putting of them in that office & degree, is to the intent they should so give themselves unto him, as that they should not be turned away from him, neither for regard of their own persons, nor for any earthly affection, nor for any love of the world. Then must they fight against those things; and although there be great hardness in it; yet must they enforce themselves nevertheless. For we shall not so fully over master ourselves at the first, that we shallbe able to forget both our wives and children. But yet is it no excuse to allege that we be weak, and that the things which we have by kind cannot be so soon forgotten: we must fight against them nevertheless. For if we be reckless, here our condemnation is given upon us. How then shall the ministers of God's word perform their duty faithfully? Even by having the one foot continually lifted up to departed out of the world, so as neither household nor any thing else do hold them back from dedicating themselves wholly unto God, be it to live or die. That is the end whereat we must begin. Now in very deed that cannot be done thoroughly: but yet must we endeavour and enforce ourselves to that end, and daily labour and take pains to profit, & to go forward in that behalf. Moreover forasmuch as nowadays all of us are levites & a kingly priesthood, 
1. Pet. 2.9.  as the people of Israel were: let us note that this matter belongeth partly unto us all. For we hear how it is said by the Prophet, 
Esay. 66.21.  that in the reign of our Lord jesus Christ; those which afore were but Levites, to be porters of the temple, or to make clean the vessels; or to do the residue of the base services; shallbe high priests: and that the common people which durst not enter into the Temple afore, shallbe of the order and degree of Levites. And in very deed, at this day the sanctuary of God is set open unto us by the blood of our Lord jesus Christ, 
Heb. 10.19.20.  the veil is rend asunder, and we go in unto the majesty of God, as the high priests did of old time under the Law. Seeing that God hath so greatly inhonoured the faithful under the Gospel, that he hath set then in equal degree with those which were levites in the material tabernacle which was but a figure: it behoveth us well to consider what hath been said concerning the Priests of old time; and all of us from the highest to the lowest, aught to know that we cannot serve God without forgetting our father and mother, according to the forealleged saying of our Lord jesus Christ, who speaketh there not of his disciples only. True it is that it behoved them to be the foreleaders, and by their example to induce the faithful to the restraining and dispatching of their own affection, and of all that ever they have of nature; but yet our Lord jesus showeth that no man can follow him, nor come unto him to continue steadfastly in the Gospel, but with condition of forgetting his father and mother, and of forsaking his wife, and of giving over his own children. After what manner? Not that we do it of our own head, for every man ought to discharge his duty as much as he can. But if a man be called to forsake his wife and household for witnessing of the Gospel: he must be turned from them as if he had his bowels plucked from him; and yet for all that he must rather choose to have the one half of himself taken from him, than in any wise to shrink away or to estrange himself from jesus Christ. That is the thing which we have to gather upon that text.  
Now he addeth thereunto, That they shall keep the sayings of the Lord, and hold fast his covenant. True it is, that forasmuch as the Law was given to all the children of Abraham without exception, the thing that is spoken here belonged alike to all the other tribes. And we have seen already, that the Levites were not the only folk which were commanded to keep the doctrine contained therein: but it was said [indifferently to all the rest,] Ye shall keep my Statutes. 
Deut. 27.1.  When God said so, he directed his speech to all the children of Israel. Yet notwithstanding (as I said afore) it behoved the priests who had the charge of drawing the people, and of holding them under the obedience of God, to show them the way, and to have a more ardent zeal to keep the law faithfully. That is the cause why Moses giveth them that title. But we must note that these words keep and maintain, import two things; that is to wit, that the Levites should teach the people the Law (as shallbe showed more at large); and also hold them in awe, that the religion might be preserved pure, so as the people might not start away to idolatry and superstition, nor lead a wicked and lose life; but that God might be honoured and served. That is the first keeping which we have of the doctrine. And for the same cause doth Moses add, They shall teach thy Law unto Israel, and thy Commandments unto jacob. Then was it not enough for the children of Levy to walk undefiledly and according to the doctrine of the Law; but also it behoved them all to have the doctrine in their mouth, to give instruction to their brethren, & to bring them always to the knowledge of God, and to make them continue therein to the end.  
The second manner of keeping was in good life, by showing example and by being zealous to hold the people still in order when they saw them start aside, as we know that the world is over frail, yea and that we be so inclined to naughtiness and vice, that it is a great matter to us if we be not utterly dissolute. Therefore it stood the children of Levy in hand to employ themselves thereabouts. And here we see, first that God meant not to make idols in his Church, when he ordained Shepherds and other men to have some oversight and authority there. And if it were so in the time of the Law; much more ought it to be so at this day. For (as we shall see again anon) the Priests had the Ceremonies and many like things, so as they were sufficiently occupied about them, although they had not meddled at all with teaching. But nowadays all those things are ceased, and there remaineth no more buy the preaching of the Gospel, and the ministering of the sacraments, which are but few in number, and have not so much ado as was under the figures of old time. That is the cause why I said, that if the Priests which were before the coming of our Lord jesus Christ were bound to be God's messengers in preaching his word and in giving good instruction to the people, or else they were after a sort disgraded from their office: what shall become of it nowadays, when such as are ordained shepherds in the Church, have none other charge but to teach folk publicly and privately, and therewithal to minister the sacraments? Seeing it is so, then is there no excuse for such as say they have any charge or spiritual government in the Church, if therewithal they have not the doctrine in their mouth. Whereby it is apparent, that in the Popedom there is nothing but confused disorder, and that all those which nowadays do name themselves Bishops and Prelates, are but scare-bugs set up by the devil to blear the eyes of the ignorant, and are folks unworthy to be counted of the flock, forasmuch as they have perverted God's order, and made such a bottomless pit, that a man cannot discern any remnant of that which our Lord jesus Christ had ordained among the faithful. Seeing they have altered and imbased all things after that fashion, they be not worthy to be of the number of God's people, but rather of his deadly foes, and much less ought they to be reputed for Shepherds. But forasmuch as this deserveth to be laid forth more at length; let us begin at those which are spoken of here.  
It is said, That the children of Levy shall keep the sayings of the Lord, and maintain his doctrine, and preach his Law in jacob. Hear we see that because the world is so weak, and so easily turned away from God & from the right way; it is requisite that God's word should be preached, and that there should be men appointed thereunto. It might be said that every man may be his own teacher, and that there needeth not any choosing of some small number of men to guide the rest; for seeing we have the Law and the holy scriptures, are not they enough to govern us? A man might so say. Yea, but they which give out such speeches, did never examine their own weakness, or rather how wicked the inclination of their nature is. For our Lord hath set down an order, which he knoweth to be profitable for us. And thereby he hath showed us, that of ourselves we should be carried away out of hand unto evil, if we were not restrained by the mean which he hath given unto us. And therefore it was requisite that there should always be men appointed in the church to preach God's word, to admonish the people, and to hold them in awe, and to withhold them from disorder, so as the Religion might not be corrupted. We see then how God condemneth our unfaithfulness in this behalf, showing us that if we be not held back as it were by force under his yoke; we will by and by play the lose colts, and every of us will sting away after such a sort, that we shall become as stray beasts. Seeing that God telleth us it, let us learn to humble ourselves, and to consider what need we have to hearken to his doctrine and to rest thereon. But there are a great many of fantastical persons, which think it enough for them to have taken some taste of the Gospel. And thereupon it cometh that the world is nowadays so full of ungodliness as is seen every where; insomuch that the most part of such as have heard the Gospel become dullards, worldlings, and naughtipackes, even like dogs, scorning all religion, or else lotting it slip like water (as they say) so as they pass not to continue still brutish, yea and utterly fenslesse. The world at this day is full of such vermin and dung. And what is the cause thereof? The foresaid recklessness, & finally also pride, where through a great number do bear themselves in hand, that they have knowledge enough to rule themselves well, & that it is needless now to learn any more, and that every man may govern himself as he lifteth. By reason whereof doctrine is despised & god is unregarded, and therefore he must needs withdraw his spirit from such folk. So then let us learn to submit ourselves with all lowliness and carefulness to th● general rule which god hath set in his church, even for ever; which is, that there should be men which should have the charge to teach us, and that we should hearken unto them, and by that mean continue fast knit together in the obedience of our faith with indissoluble bond, & become one body in very deed, agreeing all in God's truth and in the pure Religion. Mark it therefore for a special point, that we have then the true token that we be of God's flock, and of his Church, when his word is purely preached among us, and every of us doth quietly receive the doctrine at the mouth of such as have the charge to preach it. And therewithal, as I have said afore, it behoveth those which are called unto that state, to look well to themselves that they surmise not to themselves a fantastical dignity in this world, to make themselves idols. For wherefore be we shepherds, but to give men the food of life? In respect whereof it behoveth us to bring folk unto God, and to hold them still under his government. And that is utterly unpossible to be done, unless gods word do sound and ring loud and shirle in our mouths, so as folk may have their ears beaten therewith, and be daily provoked to come unto God, and to stick unto him with such firmness and constancy, as we may never start away again. For in all ages men have misused the things which were ordained for their welfare, & specially unto the people of God. We see how the Priests themselves stepped away under the law. That is the cause why the Prophets cry out against them, 
Esay 56.10.  that they be dumb dogs, that they be blind watchmen, that God had set them as on a high stage or watchtowre, to the intent they should keep good watch for the preservation of the people & of the true Religion. But they were blind. Again, he would have their mouths open to teach & that whensoever they saw any misbehaviour, they should cry out against it with open throat, as it is said in the Prophet Esay. 
Esay 58.1.  But they have been as dumb dogs, they have done nothing but fill their bellies, and as for the people, they passed not though they went all to destruction & decay. We see then how that under the Law, the Priests did wickedly abuse their vocation, insomuch that whereas they were utterly corrupted, yet nevertheless they would needs take upon them to be men of great valour, & be named Prelates of the Church. Howbeit in the end, when God had well rebuked them, he giveth definitive sentence of condemnation upon them by his Prophet Malachi, who was the last of them. 
Malach. 2.6.7.8.  No, no (saith he) pretend no more the name of your father Levy, say not any more that God hath chosen you to the dignity of Priesthood, for Levy walked in the fear of God, & kept his law: and the very condition whereupon God called you, is that the law should be in your mouth, so as men might seek for learning at your hands, and you be as God's messengers and Angels. But you have corrupted and falsified all things. And therefore I also do renounce you and disclaim you. After that manner did God speak to the priests of old time.  
Likewise let not us think it strange nowadays, that these horned beasts of the Popedom do still usurp the title of Prelates and Bishops, and will needs be worshipped, under colour of vaunting themselves to have the government of the Church, which indeed is a stark● lie; for it behoveth us to consider whether they be set up by God or no, or whether they have thrust in themselves or no. They have no sure ground. For as it is said in the fifth Chapter to the Hebrews, 
Heb. 5.4.  No man ought to take authority upon him in the Church, for it is not for any man to intrude himself, but it behoveth us to be called. Certain it is that our Lord jesus Christ declaring the will of God his father, and his own will also, ordained not dumb folk thereunto, which should but vaunt themselves with a two-horned Myter and such other gewgaws. He meant not to play a pageant, that men should disguise themselves, and in the mean while no man know to what purpose those things served. He intended not that men should play murlimewes, as one that could well skill to mock at God and all his doctrine by making of Crosses and blessing of Altars. Our Lord jesus Christ did not put forth any such defilementes in his Church: but Satan corrupted all things. And therefore they which at this day do term themselves Prelates in the Popedom, cannot allege that they be sent of God, nor that they ought to have any authority or credit in the name of jesus Christ. For he disclaimeth them because they have not any likeness to his institution. Sith it is so, we may boldly conclude, that in Popery there is no Church at all, but a hellish Synagogue: and that whosoever meddleth there or thrusteth himself in among them, forsaketh jesus Christ, and cutteth himself off as a rotten member from his Church. Lo at what point the Papists are. It may be that they will call us heretics and Schismatics as they do indeed. Yea, but they be not our judges, and we may boldly laugh at the sentence which they give upon us, as vain. For we have our warrant in heaven, who alloweth us, and holdeth them as accursed. For we know that the true mark of shepherds is to preach God's word, that men may inquire at their mouth how to behave themselves according to Gods will, knowing that it is he which sendeth them unto us. And therefore whensoever we have the Gospel purely preached unto us, and that we agree in unity of faith: God doth us to understand that he dwelleth among us, and our Lord jesus Christ doth then show himself to be the head of that whole body. That is the thing which we have to gather upon this text, where it is said that the children of Levy shall keep God's covenant. And why? For else it might perish in the world; according whereunto Saint Paul saith, 
1. Tim. 3.15.  that the Church is the Arch, the Pillar, and the upholder of God's truth. And how is that? Because that men (as I have said afore) are so inclined to vanity and lease▪ that they should be alienated out of hand from the pure Religion, if they were held still by that mean. The Church than is as a Guardian to God's truth, to the intent it should not be d●rie away, but that we should always have that light among us, and that we might understand that where preaching is, there God's voice ringeth in our ears, so as if we were never so sore shaken too and fro, yet doth God give us a sure stay wherewith to resist all temptations. Ye see then how the keeping of God's covenant is committed to the Levites, and generally to all such as have the office of shepherds among God's people.  
Moreover, for the better maintaining of the pure Religion, it behoveth them to have a zeal of God's honour; they must all their life long endeavour to maintain the doctrine, and therewithal they must have their mouths open to preach the word that is committed unto them, to the end that that treasure be not lost nor buried, but that all men may be made partakers thereof. They shall preach thy law then unto jacob, and thy doctrine unto Israel: so as God's word must needs be published if we will show ourselves to be a people dedicated unto him. Again, let us mark also that here is special mention made of God's word and of his law, to do us to wit, that God will not have men's inventions to reign among his people, but will have men to hold themselves wholly unto him, and (as ye would say) to hang altogether upon his mouth. Now then, the children of Levy have not here a liberty given them to forge laws after their own liking, and to set forth whatsoever they list as the Pope and all his have done. And it is to be seen yet still at this day how the same tyranny reigneth in such sort, that whatsoever is termed by the name of God's service in Popery, is but a confused heap of all manner of dotages, whereunto every man hath put to his piece, and yet they cannot allege one syllable of holy scripture to show that God alloweth their doings. But men have stepped forth through their own devilish rashness, & have made Laws and Statutes to bind men's consciences under pain of deadly sin: and moreover have coined articles of faith at their own pleasure. From whence then hath all the doctrine of popery been taken? Not from the fountain of the truth; but from the hellish & stinking puddle of Satan, where there is nothing but confusion. Where have they found their praying unto Saints, but in their own brain, or rather that Satan having forged it in his shop, hath besotted them therewith? Again, where find they any of the things which they speak concerning works of supererogation, Merits, the Ape's toys of their Mass, and all their Ceremonies in general? It is certain that all these things were set forth by men. But contrariwise our Lord hath told us here, that he meaneth not to have those to put forth any thing of their own, whom he hath appointed to bear abroad his word. For the commission which he gave to the Levites, was to set those things abroad which they had received of him, and to deal them forth plainly and rightly to the people, taking good heed that they did not alter or falsify any thing. And therefore let us mark, that we shall then be allowed for God's people, when our faith flittereth not, after the lure of mortal men, without knowing why we believe, but that we rest wholly upon God; and that when we know that we have his word to rule us by; then will he uphold and avow us to be his Church. But yet must we always come back to this, that it is not enough for us to have the law written, and to have God's word in our hands, and to make a private reading thereof at home in our houses: but the same word must also be preached and expounded unto us. And why so? Because God's will is that it should be so, and therefore we must not dispute upon it. For why? The order which God hath set among us, is not to be broken. Neither hath he done it without cause and just reason (as I have said already) considering the frailty that is in us, and how easily we be led to serve aside.  
Moses addeth hereunto, That they shall put up the perfume unto the nostrils of the Lord, and lay the whole burnt offerings upon his Altar. This concerneth the Ceremonies. For under the Law they had things which we have not nowadays, namely the figures of the things which were fulfilled in the person of our Lord jesus Christ. For the Priesthood did us to understand, that the people could not have any access unto GOD, without some mean. And when the people came to worship God, and to offer sacrifices; they held themselves in the outmost court. There was the first part wherein they all held themselves and it was not lawful for them to press any further. There was also the sanctuary for the priests, and lodgings for the tribe of Levy. Also there was the great Sanctuary whereinto the highpriest entered all alone with great solemnity. And all this served to show yet more lively the death and passion of our Lord jesus Christ. But now all those things are come to an end. For there is no more shadowing, the veil (as it is said) is broken asunder, and we have the heavenvly sanctuary whereunto we be called right forth, and jesus Christ hath set it open for us. And so there needeth now no more burnt offering, there needeth no more sacrificing for sins: for our Lord jesus Christ hath by his one only sacrifice wiped away the sins of the world, & made an everlasting atonement, the virtue whereof can never be diminished. As often then as we will press unto God, it is not for us to bring thither either calf or sheep, but we must resort to the bloodshed of our Lord jesus Christ, because that thereby the everlasting redemption is purchased unto us. Now we see wherein the Priests of the old law differed from us. Yet notwithstanding, those which are ordained at this day to preach God's word ought to know that God will have them to show the way in praying to him. And to that end served the perfumes that were made in the Temple. Let us not think that God taketh pleasure in any sweet scents, though mention be made of his nostrils after that manner: for we know he hath no body, and therefore we must not imagine him to be like ourselves: but the holy scripture speaketh after that fashion, because we comprehend him not in his majesty. As for the perfumes than which were under the law, they signify nothing else but the savour that is in our prayers and petitions, when we come to offer ourselves into the presence of our God. True it is that all of us both great and small, may bless the name of our God and yield him thanks. 
Rom. 8.15.  True it is that we may with full liberty and open mouth call upon him as our father, because that in jesus Christ he avoweth us for his children. But howsoever the case stand, yet was that charge committed specially to the ministers of God's word, as is said thereof in the sixth Chapter of the Acts of the Apostles. 
Act. 6.4.  It is said that we must give ourselves to preaching and praying. And how? Belongs it not to the whole body to do so too? Yes verily. But (as I have said) it is requisite that those to whom GOD hath committed the charge of his Church, and aught to watch over it, should be careful to pray, as who should say, yea Lord, This is a charge which I were never able to bear, except I were upheld by thy power: wherefore I pray thee vouchsafe to direct me and strengthen me; and therewithal vouchsafe also to maintain those who thou hast already gathered together under thy banner, and to draw those thither which are away from it. Yea and showing other men the way to pray, we ought to frame our words after such a sort, as other men may take them as at our mouth. When the Minister is in the pulpit, he is to utterfoorth the common prayer, and all the residue are to say Amen, accordingly as Saint Paul speaking thereof in the fourteenth Chapter of the first Epistle to the Corinthians, 
1. Cor. 14.16  saith that when prayer is made in the name of the whole congregation, there ought no more but one to speak, and all the rest ought to answer Amen; because that they which ought to teach in God's name, ought also to rule the rest, and to provoke them to prayer and supplication, by their example. And therefore let us mark, that whereas here is mention made of perfumes and sacrifices; let us (say I) mark the thing that was peculiar to the Priests, namely how God would have them to guide the people to hope that there should be a redemption wrought by the blessed seed of Abraham; and that the people were to be enured thereunto. As for us, we have not that office, that is to wit, to be as in the person of our Lord jesus Christ to make sacrifices. But we have the Sacraments; we have Baptism, which serveth to show how we be made clean before God: and we have the lords supper, wherein it is showed us that we be nourished with the substance of our Lord jesus Christ. Now then let us understand, that as the Priests were ordained to represent in the Temple the Mediator which was to come: so we at this day do represent him after another manner. Not by doing as the Papists do who have played the Apes: For in their Mass (say they) they make a sacrifice: but it is an abomination which serveth to abolish the death and passion of our Lord jesus Christ. Now the use of the Sacraments is clean repugnant thereunto: For they serve us to show in the name of our Lord jesus Christ, that we have been once washed & made clean, and that by means thereof men are reconciled by the sacrifice of his death which was offered up for them. Also when we minister the Lords supper, we rehearse what was said by our Lord jesus Christ: 
Math. 26.26 & 1. Cor. 11.24.  This is my body which is delivered for you: this my blood which is shed for the salvation of the world. Seeing then that we nowadays do minister the Sacraments after that manner; we take not upon us the thing that belongeth to our Lord jesus Christ or to his office: but rather we send the people to the everlasting sacrifice whereby we be reconciled unto God, so as we need not any other mean or help than that. Moreover in steed of the material perfumes which were in the Temple, at this day we offer up prayers unto God, as things that cast a sweet smell unto him.  
Furthermore whereas it is said that God blessed the substance of Levy, & accepted the work of his hands, and that he breaketh the backebones of all them that set themselves against him: thereby Moses doth us to understand that we have need to pray our Lord jesus Christ to maintain those whom he hath chosen and shouled out to preach his word. For all Satan's seeking is to pluck up all the seed, as we see is come to pass. For the devil hath found out subtle shifts to make many sorts of shepherds, Churchmen, and Clergimen. We know that the number of the Popish Clergy is infinite. There are such a sort of offices, and so many liveries of men of the Church as they term them, that a man cannot tell at what point to be. If a man should reckon up the orders of Friars, he should be at his wits end, there is such a rabble of them as would amaze a man. Ye shall see their grey Friars, white Friars, black Friars, and Friars of all sorts. Again there is such a huge heap of states and offices in the Popedom: as patriarchs, archbishops, Bishops, Archdeacon's, Deans, and other inferior offices; as would make a man to wonder. Besides this, there are a sort of Sacraments, to deceive men the better, and to give a pomp and majesty to all their gewgaws, which are but slights to serve Satan withal. For they be all illusions framed in his workehouse. And of all this rout there is not so much as any one tail that doth his duty in teaching God's word. We see then how Satan's wiliness is such, that he will bring in masking toys enough, and iuggling-trickes enough to hold still the world in error and superstition, under pretence that they may say, we have prelate's, we have men of the Church, we have Clergimen. And in the mean while the things which our Lord jesus Christ ordained are abolished.  
For this cause Moses saith, That God maintaineth Levies substance, and that he breaketh and crusheth all such as set themselves against him. They that intend to serve God faithfully and to preach his word, shall never want enemies to make war against them, according as it is told unto jeremy, 
jer. 1.10.  Go thy ways, I have appointed thee to fight. Insomuch that the man which serveth God in bearing his word abroad faithfully shall never have peace, nor go unpinched and unuexed, nor be without good store of enemies. But what? Hear Moses comforteth all such as employ themselves that way. Although the world be against them, and it seem that they should be overwhelmed every day: yet will GOD maintain them, and break the heads of all their enemies; according to this which is said unto jeremy, 
jere. 1.19.  Go thy way, thou must fight: but thou shalt have the upper hand. Thou must be feign to have a forehead of brass, that thou mayst set thyself against the whole world and withstand them. For in the end they shallbe all broken and overthrown before thee. Seeing we have this promise, let us hold our own & be steadfast, though we see the whole world step up against us, knowing that God will beat down all that set themselves after that fashion against them which endeavour to serve him faithfully. Moreover let us know also that this is spoken for all the faithful, to the end they should be desirous to have God's word maintained, and men to preach it, and that they should all reach their hands unto them. Let every man in his degree do the best he can, that such as do the duty of Shepherds, (such as do it, I say, and not such as brag and boast of it), may be established and helped, so as there may be an accord between such as report themselves to be the Children of God, and such as feed them with the food that God giveth them. That then is the thing whereat Moses amed. Let us note further, how it is not without cause that Moses exhorteth the people to make such entreatance for the blessing of Levy and of his substance. For why? If we be desirous that God should continually provide for his church: it behoveth us to have a care to pray for those to whom he hath committed the charge thereof. And if we through our unthankfulness cause not God to bereave us of so great a benefit; let us assure ourselves that we shall never want good Shepherds. Now than if our unthankfulness cause not the contrary, let us know that our Lord will always provide us of fit and able men, and that he will hold them under his safekeeping, and maintain them in spite of Satan and all the force of the world.  
Now let us fall down before the majesty of our good God, with acknowledgement of our faults, praying him to vouchsafe to make us to feel them more and more, that we may mislike them: and therewithal to work so mightily as we may not be turned away from him as we have been, but that we may proceed still in the renewment which he hath commanded us, until we have thoroughly attained thereunto, & that our Lord jesus Christ do so reign among us, as we may be true priests unto him, because that by his means we also do obtain that grace and dignity before God his father. And so let us all say; Almighty God heavenly father, etc.   

On Thursday the second of july, 1556. The CXCU. sermon, which is the fifth upon the xxxiij. Chapter.  
12 Also he said of Benjamin, The beloved of the Lord shall dwell safely by him. He shallbe a shadow over him all the day, and he shall dwell betwixt his shoulders.  
13 Also he said of joseph, His Land is blessed of the Lord, through the heavenly sweetness of the dew, and of the watersprings lying beneath,  
14 And through the sweetness of the fruits of the Sun, and the sweetness of the influence of the Moon,  
15 And through the top of the ancient mountain, & through the sweetness of the everlasting hills,  
16 And through the sweetness of the earth, and the plentifulness thereof. And the good favour of him that dwelled in the bush, shall come plentifully upon the head of joseph, and upon the Crown of the Nazarits head among his brethren.  
17 His beauty is as the first borne of a bull, and his horns are as the horns of an Unicorn. With them shall he dash the people together unto the ends of the earth. These are the thousands of Ephraim and the thousands of Manasses.  
YEsterday in the blessing of Levy, we saw this promise, that God will maintain such as preach his word faithfully, insomuch that although they have many enemies in this world, and be assailed on all sides; yet are they sure that God will show himself on their side, and strengthen them when he seethe that Satan straineth himself by all means to make clean riddance of them. And therein he hath an eye to the welfare of all his people. For God's Church should perish, if it were not preserved by good and pure doctrine. God then must be feign to reach out his mighty hand over all those which preach his word, to the intent they may be maintained though all the world strive to overthrow them.  
Now he speaketh of Benjamin, and he saith, That he shall dwell safely by God, and be his well beloved; and that God will shelter him and dwell betwixt his shoulders. I have told you already that here Moses confirmeth and warranteth the promises which God had uttered afore by the mouth of jacob: or else that where there was any hardness in them, Moses mitigateth the same, to the intent that the faithful should not be troubled out of measure. As touching the tribe of Benjamin, jacob had said that it should be like a wolf that inatcheth up his prey in the morning, 
〈◊〉 ●9. 27.  and divideth the spoil at night. For that is the native sense. Benjamin then shallbe as a ravening wolf, always given to the pray: insomuch that when he hath rob in the morning, he shall divide the spoil at night also. It is a hard condition that a people should live upon robbing and ravening: and it might seem by that means that they were disgraded. For we know that all men will hate them that use such violence and live upon the spoil of other men by doing them harm and annoyance. To be short, it seemeth that the tribe of Benjamin should become as robbers. Truly this was spoken in respect that in the end they should be placed in the borders or marches of two kingdoms; which thing came to pass when the kingdom of Israel was departed from the tribe of juda. For then the one half of the tribe of Benjamin abode on the one side, and the other half on the other side; by reason whereof they were as members rend in pieces. And because the first brunts lighted upon them, so as they were feign to bear the first blows: it behoved them also to be men of war. That was the thing which jacob had an eye unto. Yet could it not be but that the Beniamits must be grieved, seeing that God did set them there, to maintain themselves by violence, and to be always with sword in hand. It was a very hard case, whereat the faithful might be sore grieved and disquieted. Hear therefore Moses qualifieth the thing which might seem over sharp in the prophesy of jacob; in respect whereof he saith that Benjamin shallbe God's darling, and that he shall dwell safely by him. Sooth it was requisite that the Beniamits, (at leastwise the faithful sort of them) should be comforted, because there befell horrible enormities, so as it might have seemed that God had appointed that house to be as a lookingglasse of his wrath. At one time all the people of Israel were feign to set themselves against them to root them out. 
judg. 20.  And in very deed there was a solemn oath taken to have slain them all so as one man of them should not have been left alive: and they were driven to devise means how to save four hundred men which were not in the battle, but were by chance in a Town near by. Ye see then how the tribe of Benjamin should have been rooted out of the world.  
Now it might seem that by this means Satan had made a breach which God foresaw not before it was come to pass, or else that he had failed of his promise in maintaining the offspring of Abraham. This (say I) was a great temptation. And therefore not without cause doth Moses prevent it, and give a good remedy to such as could patiently bear the punishments that God sent upon them: and he saith that yet for all that, that tribe should not cease to be beloved of God, and to dwell by him in safety as under his hand. But we must note that this profited not all of them in general. For the tribe of Benjamin was great, 
judg. 20.15  and we see there went a great army of them to the field: And needs must it be that they were of great force, when all the people of Israel were feign to go to battle to punish the cursed deed which had been committed in murdering the Levites wife, 
judg. 19.25  and the abominable sin of Sodom which had reigned in the City of Gabaa; which had been suffered by all the Beniamits; insomuch that to man's seeming, God was minded to have thundered down upon them, to show the like vengeance as he had done afore in Sodom & Ghomorre. It was not therefore for any small number to have done this. And so we have to gather, that when God maketh any promise to a Nation, a great number of them shall not fail to perish; but yet those which call upon his name purely shallbe preserved, as it is said in joel, 
joel. 2.31.  Although there seem to be some waterfloude to overflow all; yet will God find incomprehensible means to draw his servants out of it, so as they shall not perish with the multitude. And therefore when we have any promise, let us bethink ourselves, and receive it with pureness of faith: and then let us not doubt but it shallbe performed. But if we think that God should be bound unto us, because we have heard the promise; and in the mean while be disordered and careless of him, so as it may rather seem that we would have nothing at all to do with him: surely he can well show himself to be faithful and perform his saying, & yet we notwithstanding shall perish, so as the same shall stand us in no stead. And indeed, we see how God worketh after that manner for the preservation of the state of his Church. He saith generally that he is our defender: & yet notwithstanding we see that the greatest number goes to wreck, and that the number which remaineth is very small. Yea, but yet doth God continually bring to pass, that his Church abideth unquenched, and that there is still some remnant left, according to this saying of Esay, 
Esay 1.9.  that he will reserve still some little seed. And therefore let us beware that we be of the seed which God reserveth to himself, when he punisheth those which turn away from him, notwithstanding that they did erst bear the name and title to be of his house, and in deed God did direct the promises of salvation unto them, but they received them not. Wherefore let us take heed that we run not into disorder with the greater number.  
And it is said expressly, that God will shroud him, dwelling between his shoulders. Hear Moses showeth why God will maintain the tribe of Benjamin, which notwithstanding might seem to be utterly perished: namely for that he would dwell upon his shoulders. For the temple was builded in the tribe of Benjamin. Although the kingdom was in the tribe of juda, and that the kings house also was set there: yet in the parting of their inheritances, the mountain of Zion fell to the lot of the Beniamits. God then dwelled upon his shoulders or between his shoulders; as if a man should bear some burden upon his neck, so doth God declare that Benjamin did partly bear him as I have told you, because it was his will to dwell upon him and to have his Temple there. And he speaketh of his shoulders as in respect of mount Zion. And so forasmuch as Benjamin did bear God upon his shoulders, that is to say, because the Temple wherein it was Gods will to be served, was builded in the tribe of Benjamin, and the people were to assemble on Zion to do homage unto God, and Benjamin served to that purpose: therefore it is said that God was (after a sort) upon his shoulders. That then is the reason why Benjamin was well beloved of God. Not that he had any whit deserved it: for whereof came it that God chose mount Zion for his dwelling place? Even of his own free love, which he bore to Benjamin. So then let us not dream that Benjamin prevented God's grace with any worthiness: but Moses declareth, that Gods uttering of his love and favour towards the tribe of Benjamin, & that there should be a manifest record and token thereof in the building of the Temple there, and that the tribe of Benjamin should ever continue under God's protection; are things linked together. Insomuch that although that tribe seemed to be left up to the spoil, and that their enemies had gotten the overhand of them: yet would God show himself pitiful to maintain them still. True it is that in the end all that Country was harryed, and we see how the Prophet jeremy saith thereof, 
jere. 32.15  that Rachel mourned for her children (for Benjamin came of her) and sorrowed to see such desolation & waist made, & could not be comforted because all were destroyed, and no tidings could be brought unto her of any residue that remained, but she saw that all her blood was shed, whereupon she was in anguish and as a woman forlorn. Surely Rachel was at that time dead: but the Prophet jeremy speaketh of her in way of a similitude, and setteth her as a mother upon a scaffold weeping and lamenting to see one cut the throats of all her children. Thus ye see what befell; but that was an utter extremity. Yet for all this, God ceased not to perform his promise; but at the end even in the mids of Babylon, even in that gulf, he reserved a remnant of Benjamin, which returned home with the tribe of juda. They that were much more excellent in dignity became as banished folk, and God forsook them as rotten members, so as they returned not any more into the inheritance of the land of Chanaan, & the resting place which god had foreappointed to their fathers. Ye see then how God continued still his grace towards the tribe of Benjamin; not that they had not horrible punishments, as it fell out afterwards, but that God by his infinite goodness overcame the naughtiness of men.  
To be short, let us note, that when God giveth us his promises after that manner; they shall seem to be disappointed of their effect and performance through the unthankfulness of the world, for that there are a great many which refuse God's goodness & shut the gate against him, so as they be not partakers thereof. That is the cause why God showeth not himself liberal towards us any more. For if we could skill to enjoy his goodness; surely he would always outgo our expectation, & all our wishes. But what? We will have him to content us, and to please us in all cases: and in the mean while it should seem that we have conspired against him, to keep him back from doing us good. Therefore let us not think it strange if God perform not his promises which he hath made unto us with his own mouth; for we ourselves be the cause thereof. neverthelater, although the world be so malicious and froward, that (to all seeming) men would wilfully disappoint all Gods gracious dealings: yet notwithstanding let us not doubt but that there shall ever be some small number whom God will maintain. Only let us endeavour to live under God's wings, that we may be preserved by him, & suffer him to dwell between our shoulders. We hear what warning S. Paul giveth us thereof, 
〈◊〉 6.9. & 〈◊〉 7.34.  how he saith that we must bear the Lord both in our bodies & in our souls. True it is that there is not now any material temple builded any where, wherein to do sacrifice: but▪ every of us is the temple of God, and that is with condition that we should bear him, according to S. Paul● saying, who useth the same word. And how do we bear him? In knowing that it belongeth to him to be the sovereign & to reign over us, and to have all pre-eminence; & that it behoveth us to bow down our necks to receive his yoke, and to obey him in all respects. And if we do so, let us not doubt but that God watcheth for us continually, so as all the assaults and temptations of the world shall not prevail any thing at all against us. Insomuch that although we be like to perish a hundred times, yea and to be overwhelmed; yet will he utter forth his power to preserve us, and we shallbe saved in the mids of death, so as we may keep on our course stil. When thunder seemeth to come down from above, & nothing is to be seen upon earth but confusion everywhere; then let us not doubt but God giveth us incomprehensible safety. Thus much concerning the tribe of Benjamin.  
Now cometh Moses to the tribe of joseph and saith; That his land shallbe blessed of God with the delectable fruits of the Sun, with the fruits of the Moon, with the pleasures of the Dew from above, and of the depths from beneath, that is to say, of fountains and watersprings which give moisture and nourishment to the earth. That his honour should be as the firstborn of a bull; that he shall have excellent horns, wherewith to push against his enemies; that he shall have the old mountains, and the pleasant hills, where shallbe nothing but sweetness. And afterward in the end it is said, That all these things shall come upon the head of joseph, & upon the Crown of the head of the Nazarite of his brothers. Here we may see how the intent of Moses was to cofirme the things that jacob had spoken afore: for he useth many of the same words which are in the nine and fortieth Chapter of Genesis. 
Gen. 49.  Partly than Moses doth but make a rehearsal of the things which had been written in the person of jacob: and that is not superfluous: but God reneweth and ratifreth his promises, to the end they should be the more assured. And such confirmation also was needful, to the intent that the other tribes should not grudge against the tribes of joseph. We know that the people of Israel were very full of quarreling and rebellion, and that it was a very hard matter to hold them in awe. Now jacob had given double portion to his son joseph, because he had two children, Ephraim and Manasses. He had said that joseph should represent two heads in the house, 
Nomb. 18.20.21.  because the tribe of Levy was excluded and had no portion in the Land, but only took the tenths and Offerings. Their successors therefore might have said, In deed it was the will of our father jacob to give this advantage to his son joseph, howbeit that was upon over earnest affection, because joseph had succoured him in his need, and fed our fathers in the time of famine. But what? Should they therefore have two heads here, and we be so much abated? Because the people might still have pleaded for the partition which had been assigned, and have striven when they had been come into the Land of Chanaan: Moses confirmeth the thing which had been declared afore; that is to wit, that joseph should hold still the portion that had been given unto him, & represent two chief houses in the lineage of jacob, & that there should be ten thousands of Ephraim & thousands of Manasses. We see now to what purpose Moses rehearsed the words of jacob.  
And let us mark also that whereas he saith, that he is the Nazarite among his brethren, the word which he useth may be taken for a Crown, as if he should say, He shall be the glory of his brethren. True it is that this continued not for ever; it was but a temporal dignity, because that in the end it behoved the tribe of juda to attain to the royal sceptre, and to have the sovereignty over all the whole body. And then was joseph also brought under obedience. But yet for a time he was the crown of his brethren. Yet notwithstanding, he setteth down the word of Separation. So then, he was separated from among his brethren; not in that he was sold into Egypt as some have expounded it, for that is clean contrary. But rather he is termed a Nazarite in way of honour, for that God had chosen him and shouled him out by himself, so as he was not of the common sort, but had as it were a first begottenship, in respect whereof he took double portion of inheritance. That is the cause why he was called a Nazarite.  
And here we have to mark first of all, that all that ever hath been rehearsed by Moses, or said before by jacob, was a very prophesy that came from God, so as it could not have been uttered by the mouth of man, except God had governed him by his holy spirit. And why? For Moses never came in the land of Chanaan, as we know. And as for jacob, he died more than three hundred years before the partition of the Land was made. How then could he make it? And even hereby we see, that there was no casualty or chance in the matter. For jacob (as we shall see again in due place,) assigneth unto Nepthal●m the country on the seacoast, and pointeth out every man his portion there. And how is it possible that he should hit so right upon it? Surely he did it not of his own imagination; but God who holdeth the lots in his hand (as saith Solomon, 
Prou. 16.13. ) and who by his wonderful providence which is hidden from us, disposeth of the things which seem to come by chance; uttered by jacobs' mouth what he intended to do. And now he showeth that when the people are come into the land, nothing shall happen but by his direction. Now we know that the tribe of Ephraim and Manasses were planted in so fat and fertile a soil, that it was the very storehouse of the Land. True it is that other of the tribes, as the tribe of Aser, had great Cornecountries; but these countries were stored with all kind of commodities beside: they were the pleasantest and plentifullest Countries of all the land of jury. Now than we may easily gather, that in this case Moses hath not set forth any thing of his own brain; but that the holy Ghost did in very deed govern his tongue. And therefore we have a great warrant of all his doctrine, in that we see that under the name and authority of God, he setteth such order in things to come which a man would never have thought of. Sith we hear this, it is all one as if God reached out his hand from heaven, and came to authorize the doctrine which Moses delivered, and to show that he is the author thereof, and that it proceedeth from him, neither ought men to doubt thereof as though it came from some creature. And let us mark that well. For we know that by nature we be inclined to distrust: and were it not that we be held up, we should continually be shaken down, & we should not need any thing to turn us aside from the right way, & from the certainty of our faith. For this cause therefore let us mark well how it is told us here, that God in these Prophecies hath showed undoubtedly, how it was he that was the guider of Moses; and that he used his service in such wise, as we may well say that we receive his doctrine from God, and that it is grounded upon his unchangeable power, & that it is the unfallible truth. And why? For it was not invented by man.  
But now let us come to the contents of this blessing. It is said that joseph's Land shallbe blessed of God, as well with the dew from above, as with fountains and wellsprings from beneath; that is to say, that God would so water the land both from above and beneath, that it should be fat & fruitful. Now here we see how it is not for nought that we be commanded to seek our daily bread at God's hand. For how cometh it to pass that the earth bringeth forth fruits for our sustenance? It is because God moisteneth it. It is not said that the earth hath substance in itself, neither is it said that the heaven or the fountains do give it simply of themselves: but it is God that sendeth the dew, it is God that maketh the water springs to shed out; so that he is to have the praise of all the substance which we have, whensoever we be fed and nourished therewith. Ye see then how God hath such a care of our bodies, and of this corruptible life, that we cannot eat one bit of bread which cometh not from him & of his mere liberality. And indeed it standeth us in hand to acquaint ourselves well herewith. For sith it is told us that we cannot have so much as one silly mite of these goods, no not even of these transitory goods, but we must receive it at gods hand: What shall befall in the things that are much more excellent? If I want but a bit of bread, I ought of duty to ask it of God, & to acknowledge that it is his peculiar office to feed me. And when the case concerneth the attainment of the heavenly life & the everlasting salvation; shall I then go seek it elsewhere than at God's hand? Or shall I think to have it in myself? What an overweening were that? We see then how the bread and the bodily food which is given us, aught to be as a mean to lift us up higher, to make us to think ourselves beholden to God and to his bountifulness for all that we have, both of body and soul and all. Mark that for one point.  
Again, whereas in this place joseph is called A Nazarite among his brethren: we see how God bestoweth his gracious goodness where he listeth, even contrary to the opinion of men, yea & clean contrary to all expectation. joseph was indeed separated from his brothers; yea and that was as by being appointed unto death, they had conspired against him to kill him. 
Gen. 37.18.24.28.  And whereas he was yet saved, it was but to be cast into a pit and there to pine away, which was a crueler death than if they had cut his throat out of hand. In the end, the greatest favour that he found, was that he was sold into a barbarous nation to strange & unknown persons. Again, when he came into Egypt, he was thrust into the bottom of a dungeon, 
Psa. 105.18.  & he was put into the stocks, according to this saying of the Psalm, that the iron wounded him & nipped him to the heart. Ye see then how joseph is separated not only from his father's house, but also from the whole world; he is cut off from mankind as a dead person; he is like to rot in a dungeon. But God separated him after another manner in his wonderful counsel. And therefore it is said, that he was as a star which was to be worshipped of the Sun & of the Moon, and of all the rest of the stars. Which was as much to say, 
Gen. 37.5.9  as that all his house should stoop to him & be subject to him, so as his sheaf should have pre-eminence, and all the other sheaves fall down: even because god had decreed it in his own counsel. And so we see that when all the world thought to have thrust joseph down into the pit: then God exalted him in spite of men. Thus ye see how God succoureth his servants after a wonderful fashion. If we look upon our state as it appeareth to the view of men: we may seem as it were rejected, death seemeth to threaten us, and we seem to be besieged with it on all sides, it seemeth that we should be overwhelmed every minute of an hour, & that we should be eaten up quite & clean. Lo at what point we be! But God who hath sanctified us, & doth as it were brood us under the shadow of his wings, if we put our trust in him & flee to him for refuge; will show that his blessing of us is not in vain; but that he hath so separated us, that though all the earth were moved, & that we were afflicted as well as the wicked, & wrapped with them in the same curse; yet notwithstanding he will maintain us by his grace, & even in the mids of death always find means to draw us out to salvation. That is the thing which we have to mark in that joseph is called a Nazarite among his brethren. So that if we have any advantage or privilege, if we be exempted from any peril, if we be enriched with any goods be it of body or of soul; all those things proceed of Gods sanctifying & choosing of us to himself, & we ought to yield the praise thereof to his only free goodness.  
And to the intent these things may be taken to be the more certain, it is said that they shall light upon the head of joseph. Moses then declareth that these things are not a sound which vanisheth in the air: but that God will give effect to his word so as his blessing shallbe poured out upon the lineage of joseph. For thereby he assureth us as if he should say, No: I speak now in the name of God, let no man think that I guess at adventure concerning things to come: for God will perform all things upon joseph's head; that is to say, either upon joseph's own person or else upon his children. For here the case concerneth those that come of his race. God therefore will show by the effect, how it is he that hath spoken by my mouth, & how it is he that hath declared the things which he had concluded in his own counsel afore.  
Now in the end, he doth also compare his beauty to a young Bull & an Unicorn; to show that he shall not only have abundantly wherewith to live, but also that he shall have strength to withstand his foes & be preserved. For we know we have need of two things; the one is that we desire God to bless us & to give us sustenance: & again that we may be defended from our enemies which assail us. Both these things are here comprised in the lineage of joseph. For it is said that God will bless him in his land, so as it shallbe very fruitful: and also that he will give him strength, whereby he shall have the upper hand of his enemies, yea and drive them away to th● uttermost borders of the world.  
For a conclusion Moses addeth that there shall be ten thousands of Ephraim, & thousands of Manasses. His meaning is that these two tribes shall come to be headhouses. For by this word thousands, the hebrews are wont to betoken as it were bailiwicks & Provostships; like as when it is said, 
Mich. 5.2.  And thou Bethleem in the land of Ephrata, art of the least among the thousands of juda; that is to say, if a man consider thy Provostships and bailiwicks, thou art the least of all: but yet shall the redeemer come of thee. I allege this text to show what this word thousand importeth. Now then, when Moses speaketh here of [thousands] he meaneth briefly that Ephraim who was one of joseph's children, should make a headhouse or tribe, so as he should have his state of government & officers by himself: and also that Manasses who was another of joseph's sons, should likewise have his order and state of government with underofficers as well as juda, Benjamin, Isachar & the rest of the other tribes had. Let that serve for one point.  
But by the way it is said, the thousands of Ephraim, & the thousands of Manasses. Here he maketh Ephraim tenfold greater than his brother: yet was Manasses in very deed the elder son of joseph: 
Gen. 48.19.  but at such time as their grandfather [jacob] blessed them, he declared that Ephraim should be greater than his brother Manasses. Thus was the order of nature quite changed, in that God gave the birthright of the firstbegotten to the younger son; to show that we bring not any thing of our own unto god, but that we receive all things of his mere goodness, & that he disposeth of us at his pleasure, without being bound thereunto. And this hath God showed by a figure in the persons of Manasses & Ephraim. For it lay not in jacobs' power to make Ephraim greater than Manasses: the matter concerned not the inheriting of the country only, but also the having of a Tribe. And the same is called a special gift of God. Although riches also do come of him, yet will he have men to acknowledge, that to have issue is a peculiar gift which cannot be gotten by cunning nor by any other mean. The scripture then in speaking so, doth well show that it lieth not in the power of any creature, to say, This man shall grow into a great people, as jacob said, & yet he could not then discern them asunder by outward sight. For he was blind for age. 
Gen 48.10.13.  And when joseph came & brought him his two children, he did set Manasses the elder to his right hand, & Ephraim to his left; to the end that jacob in blessing them (as the fashion and ceremony than was) should lay his right hand upon Manasses, & his left upon Ephraim. But jacob putting his hand sacrosse, did lay his right hand upon the younger, & his left hand upon the elder. Whereat joseph said, Sir ye mistake them. No, no, said jacob; let me alone, I do it not through ignorance: for he that is the inferior by nature, must be the greater; God hath so ordained it. Behold here a silly blind soul, an old man, such a one as seemeth to dote for age: he speaketh of things unknown, & yet for all that, he dealeth in that behalf as if he were God sitting in his seat. And in very deed (as I have told you afore) He was God's deputy and spoke by his authority. So then, to confirm the prophecies which had been uttered by the mouth of jacob, Moses sayeth, these be the ten thousands of Ephraim. Although he be the younger brother, yet shall he exceed his elder brother in number of people, & in all other things: and according hereunto, in the end there was such pre-eminence given to that tribe, that the other ten tribes of Israel were comprehended under it. When the Prophet's name Ephraim, it is a comprehending of all the ten tribes together; 
isaiah. 7.2. & in other places.  insomuch that even Reuben who was the eldest of all, lay hid under the wings of Ephraim. And who knew that? Our Lord did so utter it by the mouth of those whom he had appointed in his place. And so we see again the thing that I said afore, namely that in this case Moses was not a private person, ne spoke at random, nor of his own head; but was directed by God, to the intent it might be known, that that people was governed by special means as a people chosen and picked out by God from the rest of the world. True it is that God is the general creator of all mankind, and that all people are his. Yet notwithstanding, forasmuch as he had chosen the lineage of Abraham; it was his will to have his power the better known there, & to hold them as his household folk, & nearer allied unto him. And therefore it was good reason that the things which are declared here, should be known of all the Iewes, & that by that means they should be provoked to bless the name of God▪ acknowledging how greatly they were bound & tied unto him, for that he had so withdrawn them from all other nations, & vouchsafed to make them feel him to be their father, seeing he had adopted them to be his children.  
Now let us come to the things that befell. True it is that God hath well performed all that he had spoken. And thereby we see that the children of joseph were not disappointed of their expectation, neither was any of all those promises void. But yet for all that; they took no great benefit by them, but rather it came to pass through their own lewdness, that they were of necessity turned to their harm and undoing. Wherein we see that men are so untoward, that they change all that ever God had ordained for their welfare: in so much that when he blesseth them, they turn his blessing into a curse; when he offereth them life, they turn it into death; & they not only dim the light, but also turn it into darkness. But what befell to the Tribe of Ephraim? It was advanced as it were by miracle, and against the order of nature, through the only blessing of God. And yet for all this, it caused the body [of the commonweal] to be rend & torn asunder, God's service to be corrupted & perverted, idolatry to reign in the holy land, God to be defrauded and bereft of his inheritance, and all manner of infections to be brought in. Whereupon ensued forthwith all manner of mischief, so as they did eat up one another like dogs and cats, and there was such deadly enmity between the two kingdoms of juda & Israel, 
Esay. 7.1.  that they went to seek help of the Heathen & Infidels to overthrow one another: and was not that a devilish rage? & yet all this proceeded from the tribe of Ephraim. If a man should say that God's blessing was the cause thereof, then is there a double malice to be seen in that behalf. For they ought the rather to have been encouraged to magnify God's name, & to walk in his fear, seeing he had so greatly▪ bound them to him. But they turned that benefit to the contrary, as I have showed already, & therefore it was of necessity that all those blessings were taken from them, & moreover that they were unto them an occasion of decay; I say they were the occasion, howbeit not the cause. Yea, but yet was the blame to be imputed unto them, because they themselves were the alterers of God's order. What is to be done then? Let us understand that when God shall have fed us fat in this world, so as we have the fruits of the earth, yea & be as it were made drunken with the things that delight us; yet if we have not the chief point, the residue shallbe sold us full dear. Then let us not so greatly esteem the temporal & transitory goods, that we should not evermore have an eye to the chief point; which is that God receives us for his children, that we abide under his government, that we call upon him as our father, howbeit truly and unfeignedly, resorting rightly unto him and submitting ourselves wholly to his will; knowing that as soon as we be never so little separated from him, it cannot be but that misery and confusion must needs fall upon us. So then, let us esteem of the transitory benefits which god bestoweth upon us in this world; but let us esteem them in their degree, so as we be not tied to them, ne set not our chief desire upon them. If God give us of them, let us enjoy them with all sobriety; and let us not set our minds too much upon them. Again, if he give us them not, let us bear our poverty patiently, & keep on our way stil. And in the mean while let us take our contentation & rest in the spiritual goods which God granteth us, in that he vouchsafeth to certify us that he is our father, in that he calleth us unto him daily, in that he telleth us that we shall find favour at his hand for our lord jesus Christ's sake. Let the having of these things suffice us, and let us not repine at the adversities, griefs, & troubles which we have in this world: neither let us envy such as are here in better case than we; but when we see the unbelievers live at ease, & have all their pleasures, so as they want not any thing; let us have an eye to the tribe of Ephraim, & consider the great wealth both of the same, & also of the tribe of Manasses. They were fed at their pleasure; but what? They glutted themselves with God's benefits, and were choked with them for their own unthankfulness. Now then, let this serve to restrain us from repining at those with whom God dealeth so liberally in this world, and to whom he showeth himself so bountiful. Let not us be grieved thereat. For why? We have the goods which are of far greater value: that is to wit, the things that concern our salvation. For seeing that God hath begun to work after that fashion in us by his holy spirit; let us seek for the heavenly riches whereunto he calleth us from day to day till we have the full fruition of them at the coming of our Lord jesus Christ.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to make us perceive them more & more, and that therewithal when we enjoy here never so many benefits, and be fed by his hand, we may not be so reckless and sleepy, as not to have our minds continually lifted up to heaven, to give thanks to him for all his benefits, and to serve him with the earnester good will: and that by these transitory benefits, we may be put in mind to seek all things in him which belong to the heavenly life, knowing that we shallbe utterly destitute & barren of them, until he vouchsafe to impart them unto us, at leastwise according to the measure & portion of his mere goodness, because that we on our side deserve not any thing at all. That it may please him to grant this grace, not only to us but also to all people & nations of the earth, etc.   

On Friday the iij. of july, 1556. The CXCVI Sermon, which is the sixth upon the xxxiij. Chapter.  
18 Also he said of Zabulon, Rejoice thou Zabulon in thy going out: and thou Isachar in thy Tents.  
19 They shall call the people into the mountain, where they shall sacrifice the sacrifice of righteousness. For they shall suck the abundance of the sea, and the hidden treasures of the sand.  
YEsterday in the blessing of joseph, we saw how Moses referred all things to God's grace, which men are commonly wont to attribute unto fortune. And it is a doctrine well worthy to be marked because of our unthankfulness. For unless we be enforced to acknowledge God's goodness, it shall always lie buried for us, and we seek things here below to busy our wits upon; in so much that when God shall have given us never so sufficient occasion to magnify his grace; yet do we make none account of it. Therefore it behoveth us to be warned to lift up our wits and minds aloft, that we may do homage unto God, for all the benefits which we receive at his hand. Also we have to mark herein the thing that is set down by Moses. He sayeth that all the good which joseph and all his whole Image shall have, shall come of the free favour of him which dwelled in the bush. And no doubt but that thereby he meaneth God. Why then doth he mention the bush here? For at the first sight it seemeth a fond thing, & serving to no purpose but to lead the ignorant and the weaklings into superstition. We know that the holy scripture speaking of God, saith that he dwelleth in heaven. 
Psa. 115.3. & oft elsewhere.  Not that his majesty is enclosed there: for his being is infinite; it containeth all creatures, as is said in other texts. 
2. Chro. 6.18  But this word Heaven serveth to pluck us from the world, when we think upon God, to the intent that when we go about to worship him, we imagine not any earthliness in him, but consider that he surmounteth all things, and that we ought to think of him far otherwise than we can conceive. Now seeing that the holy Scripture pitcheth God's tent in heaven, to the end we should be lifted up above all the world & above all creatures when we think upon him: why doth Moses in this place set him in the Bush? It is because God had there showed himself unto him. And it behoveth us to note that there are two diverse fashions of speaking in the holy scripture, when God calleth us unto him. Nevertheless, this diversity is not to draw us into contrary opinions: they meet both in one. As how? Sometimes God showeth us what his glory is, to the intent we should be fully resolved of this point, that he is incomprehensible, and that we ought to worship him with all humility, & that we must not look to forge him after our fancy, or to make him like to ourselves, by transforming after our own imagination. Therefore when the holy scripture setteth forth God's majesty so high as we be abashed at it, 
isaiah. 6.2.  yea & even the very Angels of heaven, accordingly as it is said that the Cherubins hide their faces, because they cannot abide to look upon the majesty so great and infinite as it is in God: therein it is showed us that we must needs stoop under such greatness and highness. But yet therewithal God considereth how it is for our benefit to have some familiarity with him: & thereupon he yieldeth to our rudeness, and taketh upon him as it were a new shape, howbeit not which is contrary (as I said afore;) but to the intent that we should not be scared, nor take occasion to shrink from him. Now then, he allureth us gently, and therewithal he stopeth to us & maketh himself as it were mean unto us. And to that end have the sacraments been referred at all times. Like as at this day still in Baptism we see the water; and in the lords supper we see the bread & the wine. And what is the cause that our Lord jesus Christ, 
Col. 1.15. & 2.9.  who is the lively image of God his father, & in whom dwelleth the whole fullness of the godhead bodily; what is the cause (say I) that he showeth himself to us in corruptible things, and in the elements of the world? It is for our infirmities sake, because we cannot approach to his spiritual power. That is the very cause why he figureth his graces under the visible elements: & in them ought we to behold the heavenly power of his holy spirit. That is the second fashion which God useth in revealing himself unto us, the which is answerable to our rudeness. But we see how he showed himself to the fathers of old time under certain shapes. As for example when he talked with jacob in Bethel, it was because jacob needed such confirmation. 
Gen. 28.13.  True it is that he ceased not to look up to heaven still when he worshipped God. But yet for all that, he had the more familiar access unto God by his coming down so low at that time. And for the same cause also, when jacob was to remove from one place to another, 
Gen. 35.3.  he offered sacrifice to the God of Bethel. Why to the God of Bethel? Was there a God shut up there? No, for we see that even they which would needs make a God in Bethel, 
Amos. 4.4.  that is to say, which would have builded up a temple there, & offered sacrifices there; were abominable unto God. Insomuch that God saith that it is Bethaven, the place of wickedness; 
Osee. 4.15.  and no more his house: he forsaketh & disclaimeth it utterly, even because they abused the revelation that was given to their father jacob in that place. As for jacob, he knew how to benefit himself by it. For he knew that God had not changed his nature, ne was enclosed in any certain place, but that by that mean he meant to draw him unto him familiarly. jacob then received the gage that was given unto him, to the intent it might be known that he worshipped not some God at adventure, as the Heathen did: but that his faith was sure and unfallible. That is the cause why he expressly mentioneth jacobs' worshipping of the God of Bethel, that is to say, not a God which was unknown to him, nor a God that was forged of mortal man's brain, a God but in surmise & opinion: but the God of whom he was fully assured, because he had the truth whereof he was thoroughly sure. And even so is it now in the case of Moses. He saith, the God which showed himself to me in the bush, even that God show his favour towards the tribe of joseph. In saying so, Moses protesteth that he setteth not down some ydol that had been forged of late time, ne bringeth in the superstitions of any heathen folk, Infidels, or idolaters: after which manner we see the Papists & Turks do, who speak much of God, but in the mean while they have no assurance, all their fond dotages are grounded but upon supposals▪ and all their Apes toys are founded but upon their own good intent as they term it. For it is stark devilishness when men presume upon their own selfeliking, and it is an opening of helgates to them to plunge themselves in the bottomless pit. Lo what cometh of that which men term good intent, & of the things which they have imagined & dreamt in their own brain. But as for us, we must have a sure leaning stock, & such a one as will not serve, so as we may say, we have a God which is not unknown nor hidden from us. Now then in speaking of the God that had appeared to him in the bush, he meant here to certify the promise yet so much the better: as if he should say, I speak not at random, my words are no flying tales: but it is God that hath ordained me, & at such time as it pleased him that I should deliver his people out of the land of Egypt▪ 
Exod. 3.2.  he appeared to me in the bush, & there I knew his majesty. So then, the certainty which I have of my calling, & of the things which I have hitherto done by his commandment, aught to make me continue still, to show that the same God will perform his promises which are contained here, & specially his favour & free goodness shall rest upon the tribe of joseph.  
Now of this text we have to gather, that when we speak of God we must not wander too and fro, but to the intent we may be thoroughly assured, & that we may hold ourselves in awe, we must consider after what manner God hath revealed himself unto us. But I have told you already that our lord jesus Christ is his lively image; 
Colos. 1.15.  & therefore it behoveth us to seek him there. And the very cause why the wretched world hath been beguiled by the deceits & illusions of Satan, is that they have not held themselves simply to our Lord jesus Christ. Whence spring so many disorders at this day in the popedom, but of this, that (as they themselves say in their proverb) jesus Christ is not known, nor can be discerned from among his Apostles? For they have bereft him of the glory, power & grace which God his father had committed unto him. To be short, forasmuch as our Lord jesus hath been as it were buried, therefore superstitions have increased more & more, so as there hath been no end nor measure of them, & therefore no marvel though there have been so horrible a Babylon [that is to say confusion] there. Let us learn then to know the living God as he showeth himself unto us, & to imprison all our wits. And forasmuch as he hath most perfectly revealed himself in our Lord jesus Christ; let us not seek any other knowledge than that, neither let us serve one way or other from the same.  
But now let us come to that which Moses addeth concerning Zabulon and Isachar. He saith of Zabulon, Be glad in thy going forth: and of Isachar, Rejoice thou in thy tents, or in thy coverts, or in thy houses. And thereupon he attributeth as common to them both, That they shall call folk into the mountain (that is to say) of Zion, there to make sacrifice to the living God, and therefore that God will bless them, in so much that they shall skim off the fat of the sea, that is to say, they shallbe enriched by trade of merchandise. And that although their country was sandy (as the seashores commonly be) so as there was no fruitfulness of corn & wine; yet should they not fail to be rich for all that: for the sand (that is to say the Sea) should give them sufficient abundance. That is the sum of the thing that is spoken here. Now (as hath been touched heretofore) we see that Moses spoke not of his own head, but that God himself uttereth here the things which he had determined afore: for Moses could not have guessed what was to befall in the portion of Zabulon. I have told you afore, that the Israelites were not their own carvers. True it is that the tribe of Gad and a part of Ephraim had their portion beyond jordan as shallbe declared hereafter: 
〈◊〉. 20. 〈◊〉. 14.2.  but all the rest of the portions were made by lot, so as it was not for any man to say, Such a thing shall befall me. It behoved God himself to be the whole doer, as we see he was in this text, so as he might be acknowledged above all his creatures. Therefore when Moses declareth that the tribe of Zabulon shallbe planted by the seas side, he doth us to understand that God had revealed unto him things unknown, and that his speaking was by the holy Ghost. When he sayeth that traffic and merchandise shallbe in the tribe of Zabulon, and that Isachar also shall go by sea; no doubt but that therein God uttereth things which men would never have thought. And so we have an infallible proof, not only of the promises that are set down here, but also of all the doctrine of Moses. For to what end did he so bless the tribes of Israel, but to hold them under obedience of the law, and under the religion which he had taught them, not of himself, but as he had been enjoined from above? Seeing it is so, let us learn to apply all the testimonies to the settling of ourselves in God's truth, that we serve not aside one way nor other, ne be doubtful in faith, but embrace the things with all reverence which are contained in the law. For without that, we be miserable, as all they be which have their fantastical devotions, of which sort we see the Papists are, and likewise the Turks, and also all the Heathen of the world. For they be very wilful in the things which they have once conceived. O (say they) I hold me to this, because it is an ancient religion: but in the mean while they be nothing sure of it. And why? Because that as long as men rest upon their own opinion, all is but vanity and smoke. Then can we have no sure faith until we be come unto God, & know that it is he which guideth and governeth us. And therefore it standeth us in hand to have the law warranted unto us, so as we may be able to say that it is no doctrine of man, but that God is author thereof. The like is to be said of the prophecies and of the Gospel. Thus ye see what we have to mark in the first part of this text.  
Now here are two things set one against another in Zabulon and Isachar. Zabulon, (saith he) Rejoice thou in thy going out: and unto Isachar he sayeth, Rejoice thou in thy rest. Here the one goes abroad and seeks from place to place; & the other tarries quietly and peaceably at home like a snudge as they say. And yet Moses saith that God will make them both to prosper, though their cases be nothing like. And by Zabulons going out, he meaneth not his end (as some have expounded it,) but the voyages which the people of that tribe were to make, as folk that should traffic into far countries. His saying then is, God will prosper thee in thy going abroad. When thou goest in danger by sea, and makest long voyages; thou shalt be guided & governed by God, and his blessing shall accompany thee. But as touching Isachar, because he was fearful and cowardly, it is said that God will yet have pity upon him, and bless him though he love his ease. And it is not without cause that he speaketh so to Isachar. We see how it is said of him in the nine and fourtith Chapter of Genesis by jacob, 
Gen. 49.14.  Isachar is as a strong Ass or a Mule of burden which sleepeth (sayeth he) between his packs. He saw that ease was good, and he bowed down his shoulders, and choose rather to be a servant and to pay taxes and tallages, than to try his force in resisting his foes. Here we see how the nature of that people was strong and sturdy, but yet that they wanted heart, and were cowardly, so as they played the burdened Mule, which coucheth down between his packs, and there falls asleep, that is to say, He was like a great packhorse which careth not for liberty: in so much that although men load him with heavy and intolerable burdens, yet he ceaseth not to yield to them still, as if a Mule should fall asleep being laden with his packs. He bore then taxes & tributes and passed not greatly for it: he was at a point for all other things, so he might eat and drink his fill; as ye shall see some lubberly louts▪ which so they may always have meat & drink, do make no further reckoning; neither can they any skill of freedom, they be in that behalf as Oxen & Asses, so as they have no care of any thing. And even so was it with Isachar.  
And Moses intent is not to soothe him in his vices when sayeth, that God will bless him in that rest of his: but it serveth to comfort the faithful which were of that tribe; because that else they might have been discouraged, as hath been touched afore. For God might seem to have upbraided them saying, Ye be not worthy to enjoy the common freedom which I give to my children; for ye be of a slavish nature, ye be great lubbers, which suffer yourselves to be made underlings. It might seem then that God gave them a mark of reproach, to cast them off from the array of his children. Howbeit his intent was that the faithful should know, that although they had a hard burden to bear as in respect of the world: yet notwithstanding, God would not cease to bless them. That was the very meaning of Moses.  
And here we have to note in general, that although men be able to travel, and they have skill also, so as they want not any thing: yet must all their prosperity come of God and of his mere grace. For it is not without cause that Moses here sendeth the tribe of Zabulon unto God. They were men that spared not themselves, they hazarded their lives, they traffiked into strange countries; and therefore a man would say it is no wonder though they were rich, for they were men of courage, they were vigilant; they were painful, they had all worldly means to help themselves withal. Yea, but when all comes to reckoning, it is showed us here that without God's blessing all were to no purpose. So then let us learn, not to presume any thing upon our own travel & skill, or any thing else; but let every man refer himself to God, that he may guide us in all our doings, according to this saying which we have heard heretofore, Thou shalt not say, it is mine own hand that hath gotten me my food; 
Deut. 8.17.  but know thou that it is God, who fed thy fathers by the space of forty years in the wilderness; it is he at whose hand thou receivest thy food at this day. Thus much concerning that point.  
Furthermore, as touching the tribe of Isachar, we have to note that if it please God to bereave us of any earthly benefits for our imperfections sakes, we must not be grieved out of measure therefore; but patiently bear the yoke, contenting ourselves with this, that God in the mean season turneth the things to a good end unto us, which of themselves were as a record that he rejecteth us; and that he maketh them to serve as furtherances of our salvation. As for example, it falleth out that some folk have some peculiar fault in them; as we see how some be grossewitted, so as they set not their minds upon a great sort of things which might be good and convenient for them: Others are faint-hearted and reckless, and other some, although they spare not themselves, yet have they some other fault which is a let to them that they cannot thoroughly seek their own profit & commodity. Well, our Lord also bereaveth them of many things which he giveth to others that take pains, & his hand is stretched out to bless the labours of such as are painful & employ their wits about it. It may well be then that our Lord will punish those reckless folk with the want of some earthly commodities, for not doing their endeavour as they ought to do. But yet doth it not follow that he taketh them not for his children still, although he make them feel some temporal chastisement, which he causeth also to serve to their soulhealth. They shall then receive chastisement for their infirmities, but yet shall they not cease to be God's children still. That is the thing which we have to gather where it is said of the tribe of Isachar, that through his cowardliness he shall keep home, and bow down his shoulders to receive the great burdens, tributes, & taxes that men lay upon him, making no reckoning at all of them. Well: and doth God see such recklessness in them? He suffereth them to smart for it to the worldward; but yet howsoever they far, he telleth them that he will not cease to be merciful to them. Rejoice thou (saith he) in thy Tents. We see now more clearly the thing that I said afore; namely that Moses intended not to flatter Isachar in the thing for which he was to be condemned, that is to wit, for the cowardliness whereof I have made mention. Nevertheless, because that fault was unreformable, & in the mean while God was to chastise that people with bondage, with tributes, and with tallages; therefore Moses had a care to comfort them, specially the faithful, which might fall into despair when they saw themselves so punished at God's hand. Well (saith he) bear ye this burden patiently, for ye be worthy of the punishment which God layeth upon you: But howsoever the world go with you, be not out of hart, for he will not fail to be a father to you still. Although ye seem to be subject to many burdens, & he seem to have with drawn his hand from you & vouchsafe not to secure you: yet notwithstanding he will have pity upon you stil. Therefore be glad in your wretchedness & distresses. Lo how the faithful aught always to assuage their sorrows when God chastiseth them in this world, for as much as his chastising of them is after such a sort, that yet nevertheless he estrangeth not himself utterly from them, but reserveth them still as of his household & Church.  
Moses having spoken so of those two tribes, addeth in common, that they shall call folk up into the mountain, to offer unto God the sacrifice of righteousness. No doubt but Moses meant this of mount Zion: & that is yet one other prophesy. For no man could foresee that God would have his temple to be builded in that place: & yet Moses setteth it down expressly that it shallbe set upon a hill. 
Deut. 12.5.  In deed he saith, Thy God will choose him a place where his name shallbe called upon: but yet it was a hundred years after, yea, four hundred or rather Six hundred years after, ere any man knew where that place was. But Moses assigneth it to a mountain, and that was by force of the spirit. For it must needs be that God guided him thereto, seeing he could say, Upon a mountain shall my temple be builded. True it is, that he nameth not mount Zion: but yet we see there was a comformity between that which was revealed unto David, and that which had been spoken so long aforehand by Moses. Hear therefore we have yet again an infallible proof, that Moses devised not any thing of himself, but that the living God used him continually as his minister, and as the instrument of his holy spirit. Again, here the two tribes of Isachar and Zabulon are commended for exhorting folk to the service of God. And it is a praise well worth the noting. For thereby we be done to understand, that it is not enough for every man to occupy himself in the service of God; but that our zeal must extend yet further, to the drawing of other men thereunto, accordingly also as is said thereof, specially when the prophet Esay treateth of the kingdom of our Lord jesus Christ, at which time every man shall reach his hand unto his neighbour, 
〈◊〉. 2.3.  saying; Let us go up into the lords hill to worship him. Hear Moses declareth that Isachar and Zabulon shall do the like, and draw their neighbours to the serving of God. But in very deed it were to small purpose for us to encourage our neighbours to yield God his deserved honour, unless we ourselves did bear them company.  
And for that cause it is expressly said, That they shall call folk, and offer Sacrifice with them. The thing then in effect which we have to gather upon this text is, that we must as much as in us lieth endeavour to draw all men on the earth unto God, that all men may serve him and worship him with one accord. And in deed if we have any kindness in us, sith we see that men go to destruction till God have gotten them under his obedience: ought we not to be moved with pity, to draw the silly souls out of hell, and to bring them into the way of salvation? Again on the other side, sith we know that God is our father; should we not be desirous to have him known to be the like to all men? And if we can not find in our hearts that all creatures should do him homage; is it not a token that we have no great regard of his honour? Ye see then how that one of the things whereunto we ought to apply our minds and endeavours is, [first] to procure the silly ignorant souls to serve God: and secondly to be always encouraging of such as are in the right trade. As for example, when we see blind wretches run astray; surely if we be able and can have any access or means to do it, we ought to give them a taste of the true religion, that they may submit themselves to God. Again, we know wherein the service of God consisteth, namely in learning his word that we may put our trust in him, and therewithal call upon him, yielding him thanks for all the benefits which he hath bestowed upon us, and dedicating ourselves unto him all our life long. Now at this day his service is spiritual; it consisteth not in the shadows and ceremonies of the Law. Therefore let us provoke each other to resort to the hearing of God's word, let us treat of it together to the edifying one of another, and let us also give good example of putting our trust in him, of being patiented in our adversities, and of walking under his fear. afterward let us call upon him, 
Psal. 5.12.  as which is the chief Sacrifice that he requireth at our hands; let us flee to him alone for refuge; let us yield him the praise that is dew to him for all his benefits, and let us provoke all others to do the like. That is the thing which is declared unto us in the example of Zabulon and Isachar.  
But as I said afore, we must not teach our neighbours, and tarry behind ourselves, but we must bear them company. And for that cause is it said that they shall all worship. Now then, if we will discharge our duty, we must not say to others, pray you unto God, put your trust in him, give him thanks for the great number of benefits which he hath bestowed upon you, dedicate your lives unto him with all pureness: it is not for us to shift off the matter in such sort. What then? We must join with them, and say, let us serve our God, let us worship him, let us call upon him, yea and let us show the way to such as have need to be provoked by us. That is the thing then, which in the second place we have to practise out of this text.  
But here a man might demand wherefore Moses speaketh this of Zabulon & Isachar rather than of the other tribes. It is likely that it was because of the situation of the place. For first they were far enough from the Temple, and therefore it was the harder for them to offer Sacrifices, because the journey was painful; or else they might easily have grown out of kind being so far off & intermingled among the heathen, by reason whereof they might have become hardehearted, and have made no great account of Religion or of the Law. That is the cause why Moses doth purposely attribute unto them the said title of zeal of provoking folk to the serving of God. 
Nomb. 32.  True it is that the tribe of Gad (of whom mention shallbe made hereafter) and also a part of Ephraim should have their portions allotted unto them beyond the jordan. But although they were far off from the temple, yet might they have the Religion simple; they were not so mingled with the Heathen, they had not so great corruptions as were in the tribes of Zabulon and Isachar. For we know that these were near unto Galilee, and that a part thereof was called the Galily of the Gentiles. And when Solomon was in the greatest prosperity of his kingdom, 
1. King. 9.11.  we see how he gave Cities in that Country unto king Hiram, by means whereof it was like enough that those people should be corrupted. And under the word folk, Moses comprehended not only the Tribes of Israel; but also those which erst had no acquaintance with God but were utterly separated from the true and pure Religion. Of them is it said that Zabulon and Isachar should do their endeavour to bring them into the right way, and to the doctrine of salvation.  
Now by this example we be taught, that although the world and the flesh do divers ways withdraw us and hinder us from giving ourselves to the service of God; yet is that no sufficient excuse for us, but we must fight against it. And it is a very profitable warning. For we see that every straw (as they say) will stop us, when we be towards the serving of God. If a fly do but whisk afore our eyes, we take occasion to turn aside▪ O (say we,) I had good will, but there happened such a thing, and that disappointed me: and so by that means we think ourselves quit and very well discharged. Then let us consider, that although this world have many lets to pluck us back and to turn us out of the right way; although we have many temptations; and although there be snares laid for us by Satan, so that when we would go one step forward, it seemeth that at every pace we should meet with a mountain: yet must we enforce ourselves, and howsoever we far, we must not cocker ourselves in our delights nor think that if we have some hard and troublesome encounter to overcome, that that will serve to discharge us: But that seeing it is said of Zabulon and Isachar, who being placed in the borders or outleets of jewry were mingled with the Gentiles and heathenfolke, that they should not forbear to provoke their neighbours to serve God: we also ought to follow that which is said here of them. And specially let us put this in practise when we be among the unbelievers, which would feign infect us with their corruptions, and bring us into a misliking of God's service, to plunge us in their idolatry. When we see such things, let us follow the constancy and stoutness of those whom Moses commendeth & praiseth here. For he setteth them as lookingglasses before our eyes, to the intent that we should follow them. Be we then sometimes among the idolaters? Let us labour as much as in us lieth, to win them to God and to the Gospel of our Lord jesus Christ. At leastwise when we shall have done our endeavour, let us continue still in the pure simplicity which we hold of God and of our Lord jesus Christ, and let us not be turned from it by any manner of occasion. And in any wise when we go about to win any idolaters, let us always show them our good ensample; that so farfoorth as is possible for us, we may draw them to the faith, even by showing them that our Religion is warranted by our conversation. Thus ye see in effect what we have to gather upon this text.  
And here is special mention made of the sacrifices of Righteousness, to show that even in the time of the shadows and figures, Gods will was not to be served with countenances only, but that he would have men to come unto him with truth and righteousness: for he hath ever hated hypocrisy. Truly the diversity between the fathers of old time and us is this, that when they worshipped God it behoved them to add sacrifices, and to set up lights, and to have many other ceremonies, all which things are laid down at this day. But yet it was Gods will in all ages that men should offer themselves to him with pureness of heart, according to this saying in jeremy, 
jer. 5 3.  Lord, thine eyes regard the thing that is right. And therefore we must not think that God did ever take pleasure in any of these outward things which are spoken of in the Law. For he commanded them for men's sakes. He did it not in respect of himself, but to keep the people in order who were like to little children, until the coming of our Lord jesus Christ. Now seeing that under the Law and ceremonies Gods will was to be served in truth: let us understand, that as now when his service is altogether spiritual, (as our Lord jesus Christ showeth in the fourth of Saint john where he saith to the woman of Samaria, 
john. 4.23.  that God would no more have the things that were required under the Law, but would be served altogether in spirit and truth:) if we will serve him duly, it is not for us to have any store of pelting gewgaws before men, as who would say, we would please him with murly mews, but we must offer him the sacrifices of righteousness. And this is a doctrine too much corrupted by the world. For we see what men do commonly term God's service at this day. I overpass the doings of the papists, they be but men's inventions wherein there is not one syllable of God's word. But let us put the case that GOD accepted the things which they do; yet are they nothing worth, because there is nothing in them but contempt of God and hypocrisy. When the papists have babbled very much when they have trotted on pilgrimages, when they have lighted up tapers, when they have bedecked their puppets and idols, they bear themselves in hand that God is well paid. And why? For they transform him with their dotages, and think they may serve him after their own fashion & pleasure. We see then that the wretched world is become brutish. And we have so much the more need to mark well this text, where mention is made of the sacrifices of righteousness, to show that we do but vnhallowe the name of God, when we bring not our hearts to him, to offer him a pure and clean oblation. Yea and we see that David also did practise the same doctrine in his time. 
Psalm. 4.6.  For whereas he sayeth▪ Offer unto God the sacrifice of righteousness, it is a rebuking of them that had perverted the Religion. And because his enemies had their full scope at that time, and he himself was chased and banished in that while, & the wicked vaunted themselves as the papists do at this day, with, What? We be the Catholic Church; we have God's temple; we have all the titles which belong to the Church: therefore David scorned all such abusers of God's name, and told them that all their dealings were but leazinges. And why? Offer unto God the sacrifice of righteousness. He useth the self same word which Moses hath set down here; to show that God never meant that men should discharge themselves towards him with Ceremonies and such like things, but that he intended to bring them to his spiritual service, that is to say, to put their trust in him, to call upon him, and to yield him the glory and praise of all good things. That is the thing which he requireth, and the mark whereat he would have us to level.  
And so we have one good lesson more in this text, which shall serve for an end and conclusion, because the time will not bear any more. Let us mark well then, that Moses having spoken so of the zeal which should be in the tribes of Isachar & Zabulon; saith that God will bless them. True it is that now having the kingdom of heaven opened unto us by our Lord jesus Christ, by reason whereof it behoveth us to look up higher; we shall not always be rich in this world; we shall not occupy the trade of ambergris by sea, we shall not flit off the fat thereof: for it is even good for us that our Lord should keep us under in low state. But yet shall we be blessed of him, if we be his children; 
1. Tim. 4.8.  according as Saint Paul declareth that the true Religion and fear of God have promises both of the present life and of the life to come. And therefore if we intent to be governed by God's hand, and that he should send us prosperity convenient for our welfare: let us learn to dedicate ourselves unto him, let us all endeavour to serve him, and let us worship him with one accord. If we do so, surely we shall find that God hath not forgotten us, and we shall also see what force there is in his grace, when it is uttered upon us. And that is the meaning of our Lord jesus Christ where he sayeth, 
〈◊〉. 6.33.  that we must first seek the kingdom of God, that is to say, we must first endeavour as much as is possible, that God may be honoured, & that the world may be gathered unto him; and we ourselves must come foremost. When we once have this zeal, all other things shallbe cast unto us. But if we begin at th● present life; if we be overcarefull for our sustenance and food; if we be so wedded to this world that we make none account of the kingdom of heaven: we may take pains and toil enough, yea even till we break our arms and legs asunder: but yet it shall so little boot us, that it shall rather turn all to our utter confusion. Therefore let us mark upon this text, that first of all God must be known of all: and then thereupon we may look that he will have a fatherly care of us, not only in calling us to the heavenly inheritance, but also in providing us of things necessary, even while we be as pilgrims and wayfarers in this world.  
Now let us fall down before the majesty of our good GOD with acknowledgement of our faults, praying him to vouchsafe to touch us more and more with them to the quick, and to draw us to such repentance, that we misliking our sins and being sorry for them, may obtain the grace to be thoroughly reclaimed unto him; and that although we be estranged from him, and do dwell in the midst of so many temptations, stumblingblocks & impediments, as long as we be compassed with our mortal flesh: yet notwithstanding he may not fail to preserve us, and to give us such strength as we may maintain battle against all things that may turn us from him, until we be come to the heavenly rest, and that all our joy and contentation may be there, and that in the midst of the miseries of this world, we may patiently bear his chastisements & corrections, until he have made it known unto us that they have benefited us towards our salvation. That it may please him to grant this grace, not only to us, but also to all people & Nations of the earth, etc.   

On Saturday the iiij. of july, 1556. The CXCVII. Sermon, which is the seventh upon the xxxiij. Chapter.  
20 Also he said of Gad, Blessed be he that enlarged Gad: he dwelleth as a lion and snatcheth away the arm with the head.  
21 He looked to himself at the beginning, because a portion of the Lawgiver was hidden there; yet shall he come with the princes of the people, and execute the lords justice, and his judgement with Israel.  
22 Also he said of Dan; Dan is as a lions whelp, he shall leap from Basan.  
23 Also he said of Nepthali; O Nepthali which hast thy fill of [God'S] good pleasure, and art full of the lords blessing; take possession at the west and South.  
24 Also he said of Aser; Aser shallbe blessed with children, and acceptable to his brethren, and shall dip his foot in Oil.  
25 Thy Enclosures shall be iron and brass, and thy life shallbe according to thy days.  
Here we have to treat of the blessedness of the tribe of Gad, to whom that name was given, because that whereas his mother had erst been despised & as it were rejected of her husband jacob, now after many other children had by him, rejoicing that GOD had made her so fruitful, she said of this Gad, In number, or in band [or Host]. 
Gen. 30.11.  And for the same cause also when jacob blessed this his son, he said, An army shall rise up against Gad, 
Gen. 49.19.  but he shall get the upper hand. Whereby he meant, that as the mother of him was fruitful in children; so Gad should become a great tribe, and be so multiplied, that he should be able to overcome his enemies. This promise doth Moses confirm and ratify, saying, That God will enlarge Gad. We see then how that in this promise Moses hath showed, that the blessing which was given to Gad himself was not in vain, but that God continued the same favour towards all the whole tribe, so as he had always a special care of that people, to perform all that ever he had said, as well to Abraham as to the other patriarchs. Now we must apply this to our own use; and although the same name belong not unto us nowadays; yet have we a general lesson to gather thereupon; namely that we may well apply unto ourselves all the promises which are given in the holy scriptures: yea and we may apply them in such sort, as we may evermore conclude, that not so much as one mite of them shall fail us.  
Now Moses addeth, That he shallbe as a Lion tearing his prey, as well the head as the arm. Whereby he betokeneth that those people shall have enemies, but that they shall give them the repulse by force. To be short we see how it behoved that people to be exercised with divers battles, but yet that God would always aid them and give them means to overthrow their enemies. And therefore let us learn, that although our Lord suffer us to endure many troubles, yet doth it not follow thereupon that he shaketh us off, or that he will not be merciful to us & make us to feel his goodness. For what else are the blessings which Moses rehearseth here, and which jacob uttered in the forealleaged place; but a sure warrant that God would show himself gracious to the tribes of Israel? And yet is this no impediment but that they should have many troubbles, many wars, and many temptations. And therefore let us not think that because God accounteth us for his children, and hath pity upon us; therefore we be exempted from all vexation, so as we shall live at our ease, and all things shall fall out to our lust and liking: for yet notwithstanding we shallbe afflicted and molested. Wherefore let it suffice us that we have God on our side, who will at length set us up, and give us such deliverance and issue out of all our miseries, that we shall thoroughly perceive that he holdeth on our side. As long as we have that, let us pass patiently through all the tribulations which it behoveth us to suffer.  
It followeth that Gad saw that he had a portion of the lawmaker hidden, and yet nevertheless that he should go with the Princes, to execute God's justice and judgement. Moses rehearseth that which was already come to pass concerning the tribe of Gad, and excuseth them for desiring to have their portion beyond the jordan, that is to wit the country of Og king of Basan, and whatsoever else had been conquered before the death of Moses. It might seem that in this case the two tribes of Gad and Reuben were to be condemned, for their overhasty eagerness in desiring to have partition made afore the people were come into the Land of promise. But yet doth God allow of it, with condition that they should require that partition. And how was that? That Country had else lain desert, and had served to no purpose. Hereupon the two tribes alleged that they had great store of cattle, and that the said country was a Country of very good pasture, so as they might leave their wives and children there, and not be in charge with the whole host. Again they alleged that in the mean while their cattle should prosper, 
Nomb. 32.4.  & the Country be inhabited. As touching their own persons, they offered to go with the rest of the people, and to die there rather than not to discharge their duty in the right of brotherhood. Moses then excuseth the request made by the tribe of Gad that they might dwell beyond jordan, and have their portion and inheritance there. Therefore he saith, That they had a hidden Portion of the lawgiver, [or at the Lawegivers' hand]. This text hath commonly been expounded thus; He saw that this should be the grave of Moses the Lawgiver: but that is overcolde & not worthy to be spoken of, notwithstanding that some stick unto it. And why? Because we should be never the surer of the sense, which yet notwithstanding is as fit as any can be. For to what end is the excuse of Moses comprised here? namely that he should have a portion at God's hand in that Country. As if he should say, that Gad was led by good discretion, when he desired his dwelling place beyond jordan. If a man should reply, How so? Was it not Gods will to reserve the distributing of the inheritances to his people by the hand of josua? And again, was it meet that the Country should have been conquered afore? But that was not done: and therefore there was rash dealing in this case, or at leastwise there was overhasty desire. If any man reply after that manner, Moses sayeth that the portion was hidden, and he termeth it a portion from the lawgiver. Whereby he signifieth that Gad attempted not any thing but that which was lawful & permitted. For it was well known that it was Gods will that the said Land should be conquered after an extraordinary fashion, & that it should be possessed & put to good use, & that some benefit should be made of it while all the rest of the people went to conquer the Land of Canaan. So then, the word Lawgiver may better be referred unto God than unto Moses. For so God be obeyed, all things shall go well. Men will perchance find fault with our doings; but let it suffice us to have God for our warrant, when we shall not have offended him, nor withstood his ordinance. The meaning then of Moses is, that Gad knew he demanded not aught which was not conformable to the purpose of God: and that in so doing he was not to be blamed, forasmuch as he had followed God's ordinance.  
Again, he termeth it A hidden portion, meaning that he did not take his part by violence, but that he took it as a thing belonging to him, and which was lawful for him to do. For although it fell not to him by lot, but by consent of the people and of all the other tribes: yet notwithstanding, God declared that it was his will it should be so, and that it was good. And why? For it was a hidden portion; that is to say, God had foreappoynted it to that use, and he would not that in that behalf they should follow the common rule, nor that they should tarry till the common partitions were to be made by lot. And thereupon it is said, that he should go with the Princes, that is to say with the rest of the tribes, to execute God's justice and judgement unto Israel: so as his dwelling in that country should not hold him back to deceive his brethren, and to fail them at their need: but that notwithstanding that they saw they might have abidden in a fat and fertile Country, yet he would not enjoy his state, but follow the wars still until all were at an end, and that the Lord had given rest to all the other tribes. Now we see what Moses meant in effect.  
And by this place we be put in mind, that in all our doings we must have an eye to Gods wil For as soon as we serve from that, there remaineth no excuse for us, what colour or covert soever we pretend. Hear than is a good rule to discern between good and evil: namely that if men submit themselves to God's ordinance, so as they attempt not any thing, ne take liberty to do one thing or other, except they know it pleaseth God it should be so: then shall all things go well. And it is a lesson well worthy to be marked, to the intent we wander not in our life, ne stand in doubt and grudge of conscience, to inquire of the things that are to be done. Then let us always have God's will before our eyes, to do whatsoever he commandeth us, and to follow whithersoever he calleth us: and then let us not pass though men slander and condemn us; so we may be acquit before God, that aught to suffice us. For we see whereupon the acquittal which Moses setteth down here to justify the tribe of Gad, is grounded; namely that he saw that he had that Portion from the lawgiver; that is to say, that he might require the present partition, without gainestanding the will of God. For it is Gods justifying of us that maketh us to stand upright: & contrariwise as soon as he pronounceth the word to condemn us, we must needs tumble down though all the world should hold us up.  
And this word Lawgiver is to be marked well: for it is the same whereunto S. james had an eye, where he saith that there is but one lawgiver, 
〈◊〉. 4.12.  who can condemn and destroy, and who can also save. He showeth us that it is not for us to give sentence against our brethren; for than we take too much upon us. Why so? Because (saith he) there is none but God to whom it belongeth to condmne or to acquit. And why? For he is the only judge, and we be his underlings. It is his office to lay Laws upon us, and to put us to the yoke, under the which he will have both great and small to humble themselves. After the same manner it is said in this text, that Gad knowing how there was a portion laid up for him with the lawgiver, might lawfully require to have his partition made there, (that is to wit upon the hill of Basan,) that he might not continually drive his cattle from place to place. Now than we see, that in the person of those whom Moses speaketh of, we have a general rule, to show that when we follow the things which God liked of, and pass not beyond our bounds; it is a good warrant for us to defy the whole world when they find fault with our doings. And on the contrary part, when we have not God's word to guide us and rule us by, nor warrant of his will: all that we can allege willbe to no purpose. And why? For we be set in this world to none other end, but to do homage unto God with our life. Now if we intend to obey him unfeignedly; we must show it by the obedience which we yield unto his word. That is the thing in effect, which we have to gather upon this place.  
Now it is said, that he shall follow the Princes of Israel, to perform God's justice and judgement. Hereby Moses showeth that Gad should not be turned away from God by the commodities which he was to enjoy. For although he had already gotten him a certain dwelling, and was now in a place of rest: yet notwithstanding he should not forbear to go suffer cold and heat, to lie upon the hard ground, to follow the wars, to put himself to all manner of danger, and to endure travail and all manner of peines of warfare. Seeing he ceased not to serve GOD in his calling, surely he was to be excused. And we have a good lesson to gather upon this place; which is, that we may then well enjoy the advantages which God giveth us, when they hold▪ us not back from the discharge of our duties, and from employing ourselves faithfully in the things which God enjoineth. For although a thing be lawful of itself: yet do we abuse it when we be hindered by it that we keep not on our way whither our Lord appointeth us. And herein we see how there are very few nowadays, which are not guilty of perverting the true and right use of all the benefits which God bestoweth upon them. We may well say we have not stolen. and that we do justly possess the things which God hath given us: but yet for all that, who is he which is not over cumbered with earthly cares, when he hath goods & lands? Who is he which is not too much wedded to them, & which resteth not too much upon them? Who is he which doth not so give himself unto them, that he mindeth not the heavenly life. Ye shall see a great number which become cold, when God hath once given them goods: and othersome become altogether blockish. How many rich folk shall ye find, which are disposed to give themselves wholly unto God? Nay, we see they be held back as with lines and ropes, so as they be not able to step one step right forth, because their goods do hinder them. And even therein do we see a manifest condemnation, so as there is no excuse to be sought for, wherewith to shield ourselves afore God. To be short, so soon as God giveth us any forehand in this world or any commodity, by and by we be as it were tied here below, and we draw back from him, whereas we should rather go unto him. We can not set forth one step to go unto him; it is pitiful to see how lazy we be in doing our duty. And we see that scarcely the hundredth man doth determine with himself to follow God: and if he do, it is so lazily as may be. Always the fault shallbe laid upon the goods of the world for plucking us back from following the good which God calleth us unto. But here it is said on the contrary part, that God will then like well of our using of his benefits, when we be his people, and when we seek to do justice and judgement; that is to say, when we shroud not ourselves under pretence of our impediments, or under pretence of want of understanding, as we see the common manner is to allege such fond excuses as these, I have bought a yoke of Oxen, 
Luke. 14.18.  I have purchased a Manor; and another says, I have taken a wife, and because I am married, I can not go thither as God calleth me. Forasmuch then as we perceive that God's benefits which of their own nature ought to be spurs to prick us forward, are hinderances to pluck us back▪ to the intent we may come to him with the earnester desire, let us enforce ourselves the more strongly to overcome all things that may hinder us or pluck us back.  
Moreover whereas mention is made of justice and judgement▪ let us mark that it is meant concerning the conquest of that Country. Moses termeth it God's justice & judgement, after the common manner of the holy scripture, for these words here do signify the rule which God giveth us. And that is yet one other notable point. For sometimes we may gather good doctrine even of one word. It is not for nought, that the holy Ghost useth these so excellent words, of executing God's justice and judgement▪ in stead of saying, obey God. For thereby he showeth, that as long as nien deal after their own fancy, they go crossly and crookedly, so as there is no right dealing in them. I grant they bear themselves in hand that their life is well ordered, so as no fault can be found with it, for every man standeth in his own conceit, 
Prou. 21.2.  as saith Solomon. But yet for all that, here God telleth them from heaven, that there is none other righteousness or justice, than that whereof he himself is the author; and (to be short) that we do but go astray, and behave ourselves like wandering beasts, if we be not grounded upon his word. Now let us see how the world hath discharged itself hereof. It is as hard a thing as may be to hold ourselves under the obedience of God, that we flatter not ourselves to invent some one thing or other. For howsoever the world go, this can never be altered, that is to wit that we obey God when we do justice and judgement: and that in following our own fancies we take crooked & untoward ways, and (to be short) that we do but range here and there, without going forward.  
And truly this circumstance deserveth well to be noted. For at the first a man would not say it were justice and judgement, to go to put all to the sword. For the very purpose for which it is said that Gad should follow the tribes of Israel, was to go with naked sword, to kill all the males of that Country both great & small. And therefore in that case it might seem there was some cruelty. Yea; but yet for all that, it behoved it to be executed; for it was the just vengeance of God. Fourehundred years afore, he might well have rooted out those people, who were so froward, and so excessive in all wickedness, that although God punished them with extreme rigour, yet must it needs be confessed that he had just cause to do it. Yet did he spare them and bear with them. But when their wickedness was once ripe, and come to the full growth; 
Gen. 15.16.  as had been said thereof unto Abraham fourehundred years afore: then was it for God to execute his last sentence. And so let us mark, that although the thing which God commandeth us may seem strange unto us, and we may allege some reasons against it and cast doubts of it: yet is it not for us to be wiser than he, or to make any replying to shrink from obeying him: but we must go through with it. For it is a true proof and trial of our subjection, when God commandeth us a thing that may seem scarce good, and yet notwithstanding because he speaketh it, we hold our wits captive, so as we take not leave to say, I am of a contrary opinion, I think it not to be reasonable. Let us not be so presumptuous as to dispute against God, but though a thing seem evil unto us, let us think it good if he allow of it. That is the thing wherein we show that we be rightly obedient unto him in all points. Therefore when we hear God's justice & judgement spoken of, though the case concern the utter rooting out of all that ever is to be found in a whole Country, and the putting of all things to the sword without sparing: let us assure ourselves that it is not for men to be judges of good and evil in that case, but that look whatsoever God speaketh, it behoveth them to hold them to it, and to rest wholly thereupon. Forsith the tribe of Gad is excused here for not enterprising any thing against God, and commended for doing justice and judgement in war: much more reason is it that we should endeavour to obey God when he enjoineth us things which do much more prove themselves to be just and rightful, as when he will have us to be dedicated to him in all holiness▪ to pray unto him, to put our whole trust in him, to live in good love with our neighbours, endeavouring to do service to every man, and to be sober and stayed in all our conversation. For in those cases his justice is apparent enough. We cannot reply, that it is too strange a thing: for we have this record engraved in us aforehand, that God requireth not any thing of us, which we own not unto him. Nature driveth us thereunto. Although we be unwilling thereto, and that we have a malicious & froward lust in our hearts which draweth us clean back: yet can we not say but that the things which are contained in God's law be just, good & rightful. Sith it is so, let us set our minds upon this lesson, that we may give ourselves unto him, and break all the bonds that might hold us back, & specially that the gracious benefits which he bestoweth upon us, may not be so perverted, as to take occasion thereby to deal lewdly, so as we should not still do our endeavour to give ourselves to the obeying of him.  
Now it followeth afterward, that Dan is as a Lyonswhelp, & that he shall go out of Basan. No doubt but that here Moses intended to strengthen the tribe of Dan, & to give them courage because they were few in number. They were a tribe of no great reputation, & they seemed not worthy to be made account of. Now, they which are so despised of the world, & are of no force, credit, or countenance, are always in doubt, & think that one time or other they shallbe put to the spoil, or rather that men shall set their feet upon their throats. Forsomuch therefore as men beholding their own weakness, do distrust after that fashion: Moses meant to exhort the tribe of Dan to put their trust in God, & not to doubt but that he would maintain them, notwithstanding that they were few, & had not whereof to get any great authority to the worldward. And that is the cause also why jacob in blessing him saith, 
Gen. 49.16.  Dan shall judge his people as the other tribes of Israel. The word Dan signifieth to judge: & that name was given to the Patriarch Dan. For it seemed unto Rachel, that God had condemned her; or rather that men had condemned her unjustly. Oh (said she) God hath taken my case in hand, 
Gen. 30.6.  he hath judged me; & thereby it appeareth that my quarrel hath been maintained of God; for he hath showed in the end, that he condemned me not. jacob then taketh hold of that speech & saith, Dan, thou shalt judge. And in the Hebrew, this word judge signifieth, not only to give sentence in matter of controversy as it doth in our language, 
1. Sam. 4.19  but also to rule or govern, & to have pre-eminence. And that is the cause why it is said, Such a one judged, that is to say, governed or ruled. And thereupon also doth the book of judges take that name; because the judges, that is to say the governors had all the pre-eminence over the people. Thus than we see what Moses meant in saying that Dan should be as a lions whelp: that is to say, that although he seemed never so weak, & wanted wherewith to maintain himself to the worldward, yet notwithstanding God would give him strength, & he should be as a lions whelp that leapeth from Basan (it was the place that was assigned him for his portion) & strengthen himself in such wise, that he should be maintained & defended.  
To be short, we have to gather upon this place, that our Lord if it please him, will welynough preserve us; insomuch that although we be without defence & utterly unfurnished of these inferior helps, so as we have neither any great number of people, nor great tiches, nor great scope of ground: yet we need not be afraid for any▪ of those things; for God is able enough to preserve us so we put our trust in him. Will we then be safe & sure? We must not have an eye to our own power: for that is a thing that spiteth God & kindleth his wrath: insomuch that when men think themselves well at ease, because they have wherewith to repulse their enemies, & are rich wealthy & strong: that presumption of theirs must needs make God to bereave them of all; that he may show unto them that it is in vain for them to turn away from him, & to put their trust in corruptible & transitory things. And it is a just vengeance. For we cannot put one drop of trust in any creature, but Gods right is diminished thereby: for we withdraw our faith from him, which ought to be wholly shut up & as it were tied there. Again on th● other side when we be weak; let us understand that it behoveth us in any wise to flee to God's protection, that we may be brooded under his wings. And God seeing us to be little ones will help us. Wherefore let us thereupon consider; that he hath power enough to withstand all our enemies; insomuch that whereas to outward seeming we have not the strength of a Gnat; he will give us the strength of a Lion, or rather he himself willbe a Lion for us, 
Deut. 20. Esa 4.31.4.  as he useth the same similitude afore, & as he speaketh thereof by his Prophet Esay, saying that he will roar like a Lion, to repulse the fury and violence of his enemies; and that he will snatch up the prey, & no man shall be so bold as to come near him to take it from him. Now then, when we be thus assured of the goodness of our God; we shall ever have wherewith to repulse all the practices of the world against us, how many perils so ever we see at hand, and as it were hanging over our heads. And we have good cause to put this lesson in practice. For we see the malice of the enemies of the Gospel, we see also how all things nowadays are so far out of order, that by all likelihood we should be devoured every minute of an hour. And although a great sort do never think upon it; yet in very deed the knife is continually upon our throat. And it is not for any man to flatter himself in this behalf, for than should we be too dulwitted. It standeth us in hand to consider our own dangers▪ that we may be quickened up to call upon GOD, and to flee unto him for refuge. Then if we look well to our state; we shall perceive that our life hangeth as at a thread, so as death threateneth us on all sides, and we have no power to withstand it. The only remedy whereof is this, that forasmuch as God hath promised to maintain the feeble and weak things, and that when in sight of the world, all things are like to slip away, yet nevertheless he will have his hand reached out, to bless such as are so base and despised, & to hold them under his tuition, that they may be in safety: we must rest wholly upon him, and learn to lean unto him, and bear all thing patiently through the power of that promise, & with our glorying in God not be ashamed to confess our weakness, to the intent that he may utter forth his power, and have it the better known, when the world shall see that there was nothing at all on our side, and therefore that we play not the vainglorious folk who would always conceal their own weakness although it be known. And what a fondness is it to be desirous to seem somewhat, when we have nothing in us? Is it not a fighting against nature? And yet in so doing we fight against God. For it is a darkening of his glory, when we will needs blear men's eyes, and bear them in hand that there is that in us which is not. Therefore let us learn to acknowledge our meanness with all humility, that we may provoke one another to resort unto our God, and that although we be but a small handful of people, and as it were utterly without strength of ourselves; yet notwithstanding, we shallbe defended from above, even when we be cast up to all perils here beneath.  
After that Moses hath spoken of Dan, he addeth concerning Nephthalim, that he shall have even his fill of Favour, or of good will, or of free good will: for the Hebrew word signifieth Freebestowed love. Then shall he have his fill of God's free favour, & be replenished with the blessing of the Lord. 
Gen. 49.21.  Now as concerning Nephthalim, it is said in jacobs' blessing of him, that he shallbe as a hind that can skill to scape danger, a fine Hind that is brought up daintily, & that shall give goodly words, such as will well content men. Hereby jacob meant to betoken that this tribe should not be so greatly troubled with war as the other tribes were: but that it should maintain itself after another fashion, namely by being mild and amiable, & that his speech should be full of gentleness and courtesy, and that no man should molest him. And in steed hereof it is said in this place, that Nephthalim shall have his fill of God's free favour. The state of this tribe than was better than the state of Dan or of Gad who had enemies, and were continually assailed, because God had not given them a peaceable state. Now we know that all the riches of the world, & all that ever we can desire besides is nothing worth; if we enjoy them not in peace. To be short, the chief good thing that men can wish, is to be void of grief and mistrust. This is promised to the tribe of Nepthalim, at leastwise in comparison of the other tribes. Not that that country also was not wasted in the end because of the unthankfulness of the people. But God showeth here, that whereas he intended to 'stablish the people of Israel he would give unto every of them his portion, & the blessings which he would bestow upon them should be divers; accordingly as we know well, that he dealeth not alike with all men, no not even with his own children, whom he hath chosen. Albeit that he love them all, and be father in common to them all; yet doth he handle them diversly. After the same sort was it with this people. Here than we see as in a mirror, that God is not bound to govern his Church after such a sort, that every faithful man should have the same thing that the others have. For God knoweth what is meet for us. One is handled after one fashion, [and another after another.] And doth God (saith some man) take pleasure in such variety? For he knoweth that those things are for our behoof. Although we knew none other reason, even this were sufficient, that he doth not any thing but with perfect righteousness & wisdom: and that ought to content us. But we see moreover, and find it proved to us by experience, that it is not good that all men should be dealt withal alike. And why? For we have diverse dispositions & diverse complexions; all men are not to be fed with one kind of meat; nor all diseases to be cured with one medicine. God therefore useth diversity of dealings towards us, after as he perceiveth it expedient for us: And that is the cause why I said that the whole sum of God's blessings is a mirror unto us to show us that he so distributeth his gracious gifts unto his Church as that every man hath his measure and quality, and yet notwithstanding that howsoever we far, we must with all humility give thanks unto GOD, for that it pleaseth him to be our father: [assuring ourselves] that although he give us not all that our flesh craveth; yet will he secure us at our need, and turn our sorrows to good, making them to serve to our salvation.  
But it behoveth us to mark well the word that is set down here by Moses, where he sayeth that Nephthalim shall have his fill of God's favour, and that he shallbe replenished with his blessing. This word Bless (as we know) is taken divers ways in the holy Scripture. Sometime it is taken for praying. As when we bless one another, it is as much to say, as we wish well one to another. And when it is attributed unto God, it is also taken for benefiting or doing good. For when God sayeth the word, the deed goeth jointly therewith. God then needeth not to wish us any good, if he do but say that he will do us good, we shall have our fill thereof, and whatsoever is expedient for our salvation. Now then, God's blessing is a testimony and effect of the free favour, good will, and love which he beareth towards us. But yet this free love of God is as the fountain: and then his blessing is as the Conduit pipe. Therefore whensoever we receive any good or prosperity; let us assure ourselves that it cometh of God's blessing of us, that is to say, of his uttering of his favour towards us; but yet must we ever resort to that free love of his, when so ever we be so blessed at his hand. For he would give us no show of his fatherly goodness, if he had not received us already for his children. And that is the cause why he dealeth so gently and kindly with us. Moses then hath kept here a very good order, in saying that Nephthaly should have his fill of God's favour, and be replenished with his blessing. He setteth down Favour in the first place, for (as I said) that is the very wellspring: and afterward he addeth the blessing which proceedeth thereof, that is to say, the record which God yieldeth by effect, that he loveth us, and that he hath adopted us for his children, in respect whereof he vouchsafeth to power out upon us all the stores & treasures of his goodness.  
Now have we a good lesson to gather upon this text: which is, that if we be desirous of prosperity, we must seek it at God's hand; & not do as they do which wish enough, but in the mean while cannot lift up their hearts to call upon God. Look upon the wishes of this world, how they flee in the air; every man coveteth whatsoever most liketh his flesh; & there is no end of wishing, with I would, I would. And whereas men speak after that fashion, yet shall ye scarce find one among a hundred, which directeth himself to God, to say, Lord thou knowest what is meet for me, vouchsafe I beseech thee to send it me. Forasmuch then as men are so gadding, and that their nature leadeth them but to flickering in the air after their wishes; and in the mean while they occupy not themselves in prayer and supplication: therefore it behoveth us to mark well the texts, where it is showed us that all prosperity cometh of God. And moreover we must understand that when God uttereth his favour in that wise, it is because that he of his own free goodness hath vouchsafed to love us: so as we must not seek the cause thereof in ourselves, as though we had prevented God, or as though we had gotten aught by our own deserts: but [we must understand] that God is favourable unto us, because he hath loved us, notwithstanding that we were unworthy of it. Thus ye see then that from the conduit-pype whereat we drink, we must go up to the fountain and to the springs head, that is to wit, to Gods free goodness which is highest in degree, as the only cause of all the benefits which we receive at his hand.  
Now last of all it is said of Nephthaly, that he shall possess the South and the West, that is to say, the Sea; for so doth the speech import. Wherein Moses prophesieth again of the state of that tribe. And let us always bear in mind how it is God that speaketh these things, to show that he hath a care of that people. And that people was as a Mirror of the Church; yea, and in old time it was the Church, in whose room we be now succeeded. Wherefore let us assure ourselves that GOD will always have a fatherly care of us. And although he govern all the nations of the world in general by his providence: yet is he nearer unto us, and that shall we feel in that we shallbe under his direction, and that he will so maintain us as we shall know that nothing happeneth unto us by his will, 
Luke. 12.7.  in so much that one hair shall not fall from our head, but by his appointment.  
In the end he concludeth with Aser: True it is that jacob in his blessing of Aser, 
Gen 49.20.  sayeth that he shall have a country that is fruitful of corn. Here it is said that he shallbe honoured for his children, and that he shallbe acceptable to his brethren. We see then how God hath distributed to every of them according to his own will; and therewithal that it was not lawful for any of the tribes to murmur against him, but that it behoved all of them to be contented that every of them should receive the portion that was given him. And again, that all of them should think thus with themselves: We have all one GOD and one father: although he deal diversly with us as touching our bodies; yet will he have us to abide all fast knit together, as whom he hath called all to one self same inheritance. Lo what we have in effect to bear in mind.  
But here is no mention made of the tribe of Simeon. It is alleged that they were idolaters. And what else were all the other tribes also? We know that all the Israelites were alienated from God, they were all backslyders, all the whole country was infected with abomination, and in the end the very tribe of juda was corrupted. It was meet then that all should be buried. 
Deut. 33.8. Gen. 34.25.  Others say that Simeon was companion to Levy, and therefore that Moses had already repaired that which had been spoken against Levy and Simeon, which ought to suffice; and that God gave him no peculiar blessing, because of the cruel deed which they had committed together: but that it was enough for him that he was comforted in the person of levy. Howbeit we have not a better, or a more likely conjecture than this; that although Simeon was then accounted as of the body of that people; yet God gave him no several blessing, but left him to languish; and yet notwithstanding, that he was not destitute of all comfort, forasmuch as he knew that his fault was forgiven him, 
Deut. 33.8.  as we have seen afore. In likewise our Lord doth sometime give an incling of his favour though somewhat dimly, so as we be not named, nor have the thing so clear as we could well find in our hearts to have it; but our Lord maketh us as it were to lick up his grace, like poor hungry souls; we shall have some dark promises, and we shall find them very lean: but yet howsoever we far, we must understand that we must not be out of heart. Therefore when our Lord showeth not his goodness so largely as we would desire; we must fall to the examining of our faults, whereby it is possible that we have provoked him in such sort, that we be unworthy to have him return unto us out of hand, but he is fain to deal with us as a father that will show some sign of displeasure to his child, insomuch that although he say, well, I forgive thee; yet will he not take home his child to him to make him a cockeney in his house: he will not say unto him, I will take thee home; but he will say, I will not utterly disclaim him, I will take him still as one of my household: and yet for all this, the child shall dance attendance, he shall see his father's countenance very strange towards him, so as he shall dwell still in doubt and in suspense. Even so was it between Simeon and God. Our Lord showed not openly unto him that he was minded to receive him: but yet for all that he did not in the mean while utterly cast him off. Although he gave him not such warrant as was requisite, to show that he would admit him to mercy; yet (as we have seen afore) he might perceive by the blessing which belonged to them both and was as it were common to them both, because it was uttered in common by the mouth of the Patriarch jacob: 
Gen. 49.5.  that God did not banish him altogether out of his house. 
Deut. 33.8.  Howsoever the case stand, we see that to rejoice in God & to receive his gracious gifts in such sort as we may have our mouths always open to glorify god, and also to be disposed thereunto all our life long; it behoveth us to behold here as in a mirror, that seeing God is our father, and that we be partakers of the adoption which is made in our Lord jesus Christ, by whom he hath drawn us out of the destruction and gulf wherein we were plunged, and hath received & chosen us to be of his flock: the same aught to suffice us, and to make us to call upon him, & to bear the afflictions patiently which he sendeth us, and to learn also to give him thanks for his maintaining of us in this mortal life; & not to be so gross in gobbling up his benefits, as not to consider that he continually giveth us some taste of his goodness and fatherly love towards us. Therefore let us have the skill to apply all these things to our profit, that we may be more and more confirmed in belief of the immortal inheritance whereunto we be invited.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him so to reform us, as we may not be sotted in our wicked lusts & affections; nor Satan so bewitch us with the pleasures of this world, that we should be estranged from our God; but that seeing he hath once vouchsafed to call us to the knowledge of his truth, and that his whole seeking is to draw us unto himself; we on our side may come unto him, and every of us so do his endeavour, as our lives may be dedicated to his honour, and men may know that he reigneth among us in very deed, and that we shoot at none other mark but to frame ourselves in all points and all respects according to his laws & holy ordinances. That it may please him to grant this grace, not only to us, but also to all people & nations of the earth, etc.   

On Monday the xiii. of july, 1556. The CXCVIII Sermon, which is the eighth upon the xxxiij. Chapter.  
26 There is none like the God of Israel, who rideth upon the heavens to help thee, and whose glory is in the clouds.  
27 Thy dwelling place is the Everlasting God, & under his arms shalt thou be for ever. He will put thine enemies to flight before thee, & say, destroy them.  
28 Israel shall dwell in safety alone. The eye of jacob shall dwell upon a land of corn and wine: and his heavens shall drop dews.  
WE can welynough confess in one word the greatness and highness of God: but yet ye shall scarcely find one man of a hundred, which yieldeth unto God that which belongeth unto him. For every man will needs have his share of it, as though it were a booty or a prey. For proof whereof, who is he that presumeth not either upon his own virtue, or upon his riches, or upon his courage, or upon his credit and authority? And by these means God is rob of his glory. On the other side, if we perceive any danger, which of us trusteth and resteth upon God● which of us setteth his heart upon him? Nay, we be utterly dismayed. And what else betokeneth this, but that after we have declared with our mouth that God is almighty, that he governeth the world, that nothing can let him to perform what he listeth; we show by our doings that we believe none of all those things, or else that we be not fully & thoroughly persuaded of them? And therefore it is not for nought that the scripture doth so magnify God unto us, declaring unto us that we cannot sufficiently consider his infinite highness and power which is in him to do whatsoever he hath ordained. And that is the thing whereunto Moses had an eye in this text where he said, There is none like unto God, o right. This word is taken for Israel or for the Church, as we have seen heretofore. 
Deut. 33.5.  Now at the first blush a man would think that this doctrine were superfluous: specially being directed to such as even from their childhood were trained up in the law, and had the doctrine preached unto them. [A man would think (I say) that it were needless] to tell them that there is none like unto God. For who denieth it? But (as I have said already) it costeth nothing to say so; but yet for all that, we be so forepossessed with the leasings and darkness of our unbelief, that we cannot glorify God in such sort as to rest upon him, to call upon him, and to hold ourselves persuaded and resolved, that all shall go well with us, so God do pity us.  
Let us mark then that in this place Moses speaketh not to the unbelievers, such as never witted what the majesty of God is: but to such as had heard the law, to such as had had their ears beaten with teaching. And wherefore doth he it? I have told you already that we be so inclined to distrust, that every little temptation will overthrow us out of hand. Now we ought to rest upon the promise that is given us; namely that God will guide us, & defend us, so as we shall not be overcome. But we see how we be dismayed every minute of an hour, and we have need to have God's power showed unto us to confirm us, and to know that which is said here, that is to wit, that there is not any like unto God. And therefore when we see the world set itself against us, and Satan still practising one thing or other, let us always resort to this conclusion, that if God be on our side, 
Rom. 8.19  who shall then be against us? Not that we shall not have many enemies, or that as in respect of ourselves we shall not have much ado to resist them: but that yet notwithstanding, God will win the upper hand of them. The way then for us to put this lesson in ure, is that when we see all the force of the world bend against us, we consider with ourselves that all is but smoke in comparison of the inestimable power of our God, who will always be in a readiness to secure us.  
Now hereunto Moses addeth, that God rideth upon the heavens for our aid, and that his majesty is upon the clouds. This serveth to confirm the doctrine which we have heard afore. And although it be sufficiently expressed already in one word, that God hath not his like; and that he deserveth to be so exalted above all the world, that when he is spoken of, all things ought to stoop; according as it is said in the Prophets; that as soon as his majesty appeareth, the Sun must lose his light, 
isaiah. 13.10.  & the Moon must be darkened. Yet I say: Howsoever the case standeth forasmuch as we conceive not his infinite glory and power: therefore it is said that God rideth upon the heavens, and that his majesty is above the clouds. As if it were told us that all creatures are under his feet, that they be subject unto him, and that he can wealde them as he listeth. For if God were mingled with the worldly things, there would be a combat betwixt them, there would be many encounters, and there would needs be rushing against him. When one man cometh against another, it must needs be known which of them is the stronger to drive back his enemy. If God then were in equal and like degree with his creatures, what would come of it? But whereas it is said, that he rideth upon the heavens, and that he surmounteth all things: thereby it is done us to understand, that he hath subdued to himself and to his dominion, whatsoever things may make us afraid. For although Satan be called the prince of this world, although it be said that he fighteth against us from the air, 
john. 12.31 Ephes. 6.12.  and that he is above over our heads: Yet notwithstanding he cometh not at all at God, he is fain to stoop under him. So then in this text we see our unbelief. For when we have gotten the knowledge of all things, if we know not God, what is there in us but utter ignorance and beastliness? For is it not the chief point of our wisdom, to be so grounded in our God, that we can call upon him, and flee unto him for refuge in all our needs? That we doubt not of the assuredness of our salvation, so he kept us? If we have not that; all our life is but wretchedness.  
And by the way we have to note, that where as the holy Ghost taketh so great pains to persuade us what manner of one God is, and that his power is infinite: it is because we be always doubtful and wavering, so as there is no staidness in us. In so much that although we have heard that God governeth all things, and that he hath sovereign dominion; and although men assure us thereof, and it be told us never so often times; yet cease we not to have still some fancies or others, which darken our understanding; we enter into I wot not what speculations, and therewithal we be tossed and turmoiled with a great sort of troubles that come upon us: And being so overraught by our own fantastical imaginations, we know what it is for us to trust in God, and to lean unto his power. Let us understand (I say) that in this text, the holy Ghost meant to put us in mind of the beastliness that is in us, to the end to waken us, that we may learn to magnify the glory of our God, better than we have done, specially considering that all the things which are wont to make us afraid, are nothing in respect of him. For he is able to subdue both Satan & the world, and whatsoever else is against our salvation: yea, even all those things must yield themselves to his service whensoever he listeth.  
But let us also mark well the speech that is set down here, that God rideth upon the heavens to our aid. If there were but mention made only of God's majesty, and that he were exalted above all; we should already have some matter to make us to lean unto him: but yet might we inquire whether he would have pity upon us, and whether he would disappoint the things that are against us, because we be not worthy that he should utter his power to our benefit. But here Moses saith expressly, that look what greatness & power God hath, he will apply it to our welfare, that we may be maintained & defended. Therefore when we hear that God will be almighty to the intent to aid us, & to provide for all our needs, it is a thing whereon we take a sure & infallible resolution. Here then is nothing omitted or forgotten; for on the one side Moses thrusteth down all that ever may seem high, showing that God hath all things under his feet, and that he can well weald them as he listeth. And therewithal he showeth [on the other side] that God will be favourable unto us, that he will help us, and that he will always be ready to secure us. So then, if we conceive God in his high majesty, although he seem to be far off from us, and we to be as wretched worms creeping on the ground, and he surmounting all that can be seen how great excellency so ever be in them: yet nevertheless, let us assure ourselves that he vouchsafeth to secure us, and will have that mighty power of his linked in unseparable bond with our welfare.  
And that is the cause why Moses addeth, that his dwelling place shall be on high, or that the sovereign God shallbe his dwelling place, and that his arms are always under him. Truly, this word dwelling place is expounded as if it were meant that God is the harbour of his servants, after which manner it is said in the song of Moses in the nynetith Psalm: 
Psal. 90.1.  Lord thou hast been our refuge from generation to generation. And this kind of similitude is very often set down, to show that we should be set open to wind and rain, heat and cold, if our Lord preserved us not, and that we were not harboured under his wings. This interpretation than were very convenient and profitable, namely that the dwelling place of the sovereign & everlasting God is a sure abode, and therefore that it is for our behoof to get us under him, for there we shall be in safety, and we shallbe well lodged as it is said thereof in the fourscore & eleventh Psalm. 
Psal. 91.1.  And (as I said afore) it is a doctrine which is to be seen almost in every leaf of the holy scripture, Howbeit forasmuch as there is great briefness in the words, and there is no more said but the dwelling of God everlasting: it will come all to one point if it be taken, that Gods abiding is everlasting, so as he fleeteth not as we see that we do, who are fain to troth up and down here beneath in the world, without any certain stay. What is the life of men, yea, even of those which think themselves to be lodged in their nest, never to go out of it? Yet must they walk here & there. And in very deed there passeth not one minute of an hour without some change of us. Though a man sit still or lie still, yet beareth he changes continually with him, and he himself changeth in the conceits of his mind; and he is ever as a shadow. Like as we see a shadow continually fleeting to remove from the one side to the other: even so is it with men. I say they be continually fleeting, which showeth well that their life slippeth away. But contrariwise it is said, that Gods abiding is everlasting, according as S. james sayeth that there befalleth no shadowing unto him. 
james. 1.17  It is God (saith he) in whom there is no trouble, so as he is not to be compared to us nor to any other creatures. For we be variable, & in continual moving; there is a certain stirring which carrieth us from place to place: But in our God there is a sure staidness, which we comprehend not here. To be short, the intent of Moses was to show, that if we put our trust in God, then come there never so many turnings and returnings, that heaven & earth may seem to run together, so as to day there is report of war and to morrow of famine, enemies approach, and sudden encounters come, insomuch that we be besieged with a thousand deaths, & the world is continual wavering; storms arise on all sides, & we be as on the sea, where is no stay for us to rest upon: yet nevertheless we may well be always in quiet. And why? For the dwelling of our God is everlasting, & therefore being under his hand and protection, let us not be afraid of all the things that may happen unto us from elsewhere. For we must not measure our God by the things which we see with our eyes, & which beset us here beneath.  
Now remaineth that we apply this doctrine to our benefit: and although we be driven to live as pilgrims in this world, & to be subject to many changes: yet notwithstanding let us not cease to put ourselves still into the custody of our God. And for as much as we know that he will maintain us; let us overpass all the storms that rise against us, and let us overcome all temptations. By what power? Because he that dwelleth in heaven hath taken us into his keeping; he will defend us, for his abode is everlasting. So then, he is so gracious unto us, that we shall not perish, though it seem that we should be swallowed up every day, by the dangers that appear unto us. And to the end we should be the surer hereof, it is said, That his arms are below for ever. Some refer this to the people of Israel, so as the arms of that people should never faint, so long as they were upheld from above: that is to say, they shall have invincible force so long as God is their aid. Which thing is true. But the words of Moses import it not. His intent and meaning rather is, that God's arms are here beneath. And why doth he set Gods arms beneath, seeing he hath already told us that God rideth upon the heavens? These things seem to be repugnant. For if God have his seat on high, how shall he have his arms so low? It is because he filleth all things, so as not only his essence is infinite, but also his power: and it is spoken of set purpose, because he will have us to perceive it by experience. If it were said that God's arms are in heaven; it would well serve to maintain the Angels; but as for us, we should nevertheless quake and be afraid whensoever we were threatened with any mischief; we should look here and there, and continue dismayed without any remedy. Hear therefore the holy Ghost remedieth such temptations, and saith that God's arms are here beneath. Although then that God sit above in his majesty, although that as oft as we think upon him, we must needs be ravished with all reverence to worship him with humility, seeing that we be nothing, and he is above all: although it behove us to worship God after that manner by abasing ourselves utterly: yet ought that to be no impediment unto us, that we should not know his power to be near unto us, that his arms are reached out unto us, and that he will make the strength of them to be felt even here, and show the open proof thereof. And why? For he will have a care to keep those whom he hath chosen and elected, even those which trust in him, which rest upon him, and which flee altogether unto him. It is then a notable point of doctrine, when Moses maketh such a description of God, that on the one side he showeth us how we ought to behave ourselves lowly in thinking upon him; and on the other side comforteth us in saying that our God disdaineth not to secure us: and that for proof thereof he putteth down his arms here below, not that he is not also in heaven as I have said afore, but for our faiths sake, in respect whereof mention is made of these nethermost parts. If we look upon our life, truly there is nothing but frailty in it. Again, we be besieged with so many enemies, as is horrible to see: and moreover infinite deaths do menace us. But what? God's arms are round about us, we be fenced with them, and that for more days than one. For as God is unchangeable, and hath an ever abiding seat: so his arms also abide here for ever, and he will never be weary of succouring us. Let us trust to that, and then may we always have full boldness, even in the midst of all the troubles of this world, because our salvation is in God's hand, so as we need not to be afraid or to doubt.  
Now after this, it is said, That he will drive away the enemy before us, 
〈◊〉 33.7.  saying, Destroy them. We have seen heretofore how God's Church is never without enemies, 
〈◊〉 12.31.  because Satan who is the prince of this world, doth move the wicked continually to vex the children of God. If the devil were quite and clean done away, then truly we might have peace in the world. But forasmuch as he hath the greatest multitude of men in his hand, who are froward by kind, & we know that his whole seeking is to destroy us: therefore we must prepare ourselves to have war as long as we be in the world. The condition is hard, but yet must we bear it patiently, seeing that our Lord hath so ordained, and therefore seeing he will try our faith and obedience by stirring up enemies unto us; let us yield our necks unto him. But yet moreover we have need to be succoured at his hand, yea and to have him fight for us: or otherwise what would become of us? In that therefore ought we to have full trust. Wherefore let us be contented, and although we must needs be troubled, and sustain many brunts, and hue in continual care forasmuch as our enemies cease not to prepare new battles against us: yet notwithstanding let us stay ourselves upon this, that our Lord will not leave us in our need. The meaning then of Moses is, 
Psalm. 10.5.  that God will so stretch out his arm, that all our enemies shallbe put to flight; insomuch that although they come with never so great violence against us, so as it may seem that they should bear down all things afore them, yea and overthrow all things with their breath: yet notwithstanding God will step afore them, 
Deut. 33.29.  as in respect whereof he is hereafter termed our shield. To be short we see after what manner God's arms are here below. They be not idle; but they be occupied in driving our enemies away. And we be warned not to vex ourselves out of measure, when God exerciseth us with store of temptations: but to stand always upon this ground (as I said,) that our Lord will fight for us, and that by resting upon him, we shall get the upper hand.  
Now he addeth, that he will say, destroy them. If God put them to flight or drive them away; why saith he that we shall destroy them? Hear may seem to be some contrariety. For if God do all, it seemeth that he leaveth nothing for us. But Moses hath very well expressed, how it cometh to pass that we get the victory of our enemies. In deed it is God that fighteth, but yet will he have us to be instruments of his power. As for us, we could not abide any one assault, unless we were strengthened from above, and (to be short) that God himself governed us. For we be utterly unprofitable, insomuch that there is not one drop of strength in us, & that strength which we ween we have, is but leasing. Ye see then how God worketh in such wise, that we be maintained by him, whatsoever we have be it welfare or life, we must father it all wholly upon him, and acknowledge ourselves to have it from thence. And if we will needs make such a partition as the papists do, and say that we work together with God so as there is a concurrence [or meeting together] and that we do help him: it is a renouncing of his aid. So then, let us learn to let God alone with that which is his, namely that all our welfare consisteth in him. Yet notwithstanding, he applieth us to his service, so as we seem to be doers thereof. And that is a thing wherein the papists beguile themselves. They spoke of free-will, and of man's abilities, and (to their seeming) we work wonders. They confess in deed that we had need to be helped by God, and that he had need to secure us with his grace: but yet do they always make us companions with GOD. And why? Because they see well, that to serve God, to resist temptations, to walk in uprightness of life, and to eschew the corruptions of the world, the faithful are feign to enforce themselves, to take pains to bridle themselves, to become as captives, and to fight against themselves; which can not be done with great difficulty. For, to be patiented in their adversities, they are feign to hold themselves as locked up, and so to bridle and overmaster their passions, as they may be tamed. Now then, when the Papists see the faithful take such pains; they imagine that they do it of their own power. But the matter is not whether men take great pains, and whether they labour till they pant or no: but to know from whence that proceedeth. Now we say it is of God: and so there remaineth not any share for men, nor aught whereof they may glory. God driveth away his enemies afore him, and yet nevertheless sayeth, Destroy them. Lo how God on the one side destroyeth our enemies; and therewithal also commandeth us to vanquish them. How can these agree? O, yet is it God that doth all. And although he seem to set us a work; yet are we able to do nothing. No, but yet do we endeavour. Yea, so farfoorth as he giveth us it, and according to the measure of his grace, so as we must not think we have it of our own growing. To be short, man hath nothing of his own in this case, neither doth the holy Ghost leave him any thing. But yet are not we idle: for our Lord keepeth us occupied, and maketh his grace available in us, and causeth it to bring forth fruit, and we be the instruments thereof. So then, we have now the meaning of Moses; which is, that although here below we live not in an earthly Paradise, but our enemies do vex and trouble us on all sides, and it seemeth that we should be swallowed up by them: yet ought we to walk on constantly under the protection of our God. And why? For his arms are come down to us, to secure us by his power, which shall vanquish all that ever is against our welfare, so we on our side do suffer him to utter his power in us, and we behave ourselves as his instruments. For although he be the doer of all; yet (as I said afore) he doth us the grace to do it, & will have the work to be as it were ours. Not to puff us up with presumption & overweening as though we thought ourselves to have any thing: but that we should so much the more acknowledge his goodness towards us, in that he attributeth and imparteth unto us the thing that is his, yea and will have it to be reputed as our own.  
Having spoken after that fashion, he addeth, that Israel shall dwell safely alone by himself. Hear Moses had an eye to the state and condition of that people, because God had culled them out, to set them there as in a nest by themselves. True it is that the Country of jewry was not separated out from all other Countries: but yet had God cast his metelines there, 
Deut. 32.9.  as we have seen in the last chapter going afore: and that he had set the bounds and borders thereof, of purpose to harbour that people there. howsoever the case stand, the people of Israel were separated from all other Nations. They had in deed some traffic with their neighbours; but yet had God gathered them together, as who would say, ye shallbe purified, that ye may no more live in the corruptions of this world. And that could not be done, but that the rest of the world must have them and shake them off. For when men despise us, we also on our side do disdain them again. The neighbours of the jews then, desired nothing so much as that the memory of the jews might have perished. To this state of theirs had Moses a respect in saying, that Israel should dwell safely, though he dwelled alone by himself. As if he should say, In deed it is like enough that ye shallbe in peril of many dangers, because our Lord will not have you to be mingled with other nations, but will have ye to be as a little body close knit together: It may well seem that ye should be afraid; but it is enough that your God hath you in his custody: therefore be contented with him and with his aid, and ye shall dwell safely. Furthermore it is not to be doubted but that here Moses meant to give a continuing lesson to the whole Church; which is to think herself safe and well assured of her salvation, although she see not herself fenced in the world, ne to have fortresses, walls, weapons, or any other such things wherein men are wont to trust, but rather is utterly destitute of them all. And why? For we be in the hand of God. Then if we will yield God the honour which he deserveth: when we see nothing here beneath, that may assure our safety; let us learn to go straight unto him, and to make such account of his power, as to conclude that we need not to fear any thing so he be on our side. For if we will have our safeguard here beneath; our Lord will be nothing to us, neither can we say that it is he, in whom we put our whole trust. If we seek the inferior means, and that as soon as they fail us, by & by our hearts quail, then is there nothing but hypocrisy in us, and we shall ever be● wray our own distrust. Ye see then how the true trial of our faith, is to hope in such sort for succour from our God, that although all the world fail us, and we see nothing about us that may give us courage; yet we assure ourselves of safeguard [at his hand]. That is the thing which this text importeth.  
When we have digested this lesson, we shall far much the better by it all the time of our life. For on the one side we shallbe drawn away from the vain imaginations which deceive us. As soon as we have any thing here beneath that makes for us, or if we be any thing aforehand: we do as it were despise God, that is to say, we think not that we have any more need of him. Will they that have their Garners and cellars well stored, call upon God to be fed at his hand? In deed they will say their Paternoster as other men do: but yet there is nothing but filth in them, they bear themselves in hand that they be sufficiently provided for, so as they come not to God for any need. In like case is it with them which are healthy and strong; they consider not the brittleness of their life. To be short, so long as things fall out to our mind and desire in this world, we be so dazzled with it that we resort not unto God, ne know what it is to be guided and governed by him. And therefore let us exercise ourselves in this lesson, that it behoveth us to dwell in heaven: that whensoever God listeth to leave us alone, that is to say to bereave us of all mainteynance, so as we be destitute of all helps to trust unto: yet for all that we must not be out of heart. And the reason is, because our safety consisteth not in any of the things which we discern with our natural senses; but in God's defence. True it is that we perceive not his hand but by saith, for it is invisible. But yet will he make us to perceive his succour continually, if we receive his word: and when he showeth his goodness unto us, his power goeth jointly therewith. And therefore first of all, let us be withdrawn from all the vain selfeweeninges which are wont to deceive us: and secondly let us do this honour unto God, that we put our trust in him, knowing that sith he hath care of our welfare, we shallbe in safety. And this aught to prevail more now adays, than ever it did. For it is said expressly of the reign of our Lord jesus Christ, 
〈◊〉▪ 4.4.  that every man shall dwell safely under his vine and under his figtree. Seeing then that our Lord jesus Christ calleth us nowadays unto his protection; let us boldly rest upon him. Albeit that all things go against us, and worldly helps fail us; yet howsoever we far let us stand fast, and let this saying be well printed in our remembrance, that Israel shall not fail to be safe though he be alone. And why? Because God is his keeper; his welfare dependeth not upon the stays of this world; it is enough for him that God hath taken him into his custody.  
And he addeth immediately, that the Eye or Fountain of jacob was upon a land of Corn & Wine, and that the heavens should drop down dews. Hereby Moses betokeneth in effect, that if we be God's people, he will have a care to sustain us: and that because we have need of sustenance, he will provide us thereof according to our necessity, so as he will give us meat and drink sufficient. True it is that the Hebrew word which he useth, may be taken both for an Eye and for a Fountain. And in deed the Hebrews call Fountains Eyes, because the springs of the water (if ye mark them) have the shape of the eye in a man's body. If we take it for an eye in his proper signification; it is as much to say as that God's people shall have their fight continually upon corn and wine, and that God will give them sufficient sustenance. For the dew shall come down from heaven, which shall make the ground to yield fruit. If we should take it for a Fountain; that were somewhat hard. I grant it is said in the Psalm, You that be of the fountains or wellsprings of jacob: 
〈◊〉. 68.27.  but that is because the Patriarch jacob was the wellspring of that people. And it could not agree to the present text. And therefore let us content ourselves with the natural sense of Moses: which is, that God will make us feel & show us by experience, that we shall receive sustenance at his hand as long as we be in this world. Of a truth, bread and wine are not the chief things which we ought to seek at God's hand: yet is it much when we see he hath a care of this corruptible life. And that ought to make us to sty up higher. For when we see that God vouchsafeth to feed our bodies: ought we not to conclude that it is much more likely that he will feed our souls which are much more dearer unto him? The good then which we receive here beneath, aught to serve to make us to send up our trust above the heavens, to seek a better life at his hand, which we can not as now comprehend. And therefore of no small importance is this promise where it is said, that God will always make his people see and feel that he is their foster father, that he giveth them corn and wine for their sustenance, and that he will send them dew from heaven to keep the ground from parching up, so as it may have moisture to sustain those which otherwise should abide a hungered. Ye see then that the thing which we have to remember upon this place, is that if we be of God's flock, we shall not be destitute of any needful thing. For even as in respect of this transitory life, we shallbe fed and nourished at his hand. And when we obtain sustenance at God's hand; it is to encourage us. Let such as are poor take pains, and pray unto God to bless their labour, because it belongeth to him to sustain those that are his. Lo how the poor aught to be stirred up unto prayer. And if they have little wherewith to sustain them, let them consider that God intendeth to try their patience; and yet that in the mean while he maketh that sustenance of theirs as slender as it is, to turn into Manna, so as they be sustained therewith. Let not the rich sort be puffed up with pride, upon that they have their life in their own hand; but let them understand that it behoveth them to have recourse unto God with all their goods. For if they have not a regard of him; let them assure themselves that he can well consume the Corn in their Garners, the grift at the mill, & the batch in the Oven: yea he will consume the bread in their bellies, so as in steed of receiving nourishment by it, they have nothing but corruption. Let us know then, that God must be feign to perform that which is declared here, that is to wit, that our eye may be upon a Land of Corn and wine: and that it behoveth us to consider that it is he to whom we be beholden for all things. I grant it may fall out that we shall not have such abundance as we would wish, and as our flesh lusteth for: but yet (as I have said already) God showeth that he forgetteth not his servants; and that although he give them but a small and slender pittance; yet they have wherewith to content themselves, because they receive sustenance at his hand. Therefore as long as we be to pass through this world, let it suffice us that God vouchsafeth still to sustain us, and that in so doing he showeth himself a father towards us to the intent we should go on still, and keep on our way to the heavenly heritage whereunto he will bring us, to make us enjoy the things fully and perfectly, whereof we have knowledge as now but in part.  
After that manner ought we to put the said lesson in practice. For when the holy Ghost speaketh of the temporal blessings which God sendeth to his children: he meaneth not to hold them there, as if he should say, seek no greater things: but contrariwise, because we be reckless and slow, and can not step one step without stumbling except we be upheld by God; and specially we could not have the steedinesse and constancy to say, Let us put ourselves into the hands of our God, let us yield unto him, and in our passing through this world, let us not be held back, assuring ourselves that Gods providing for all our necessities, is to none other end but that we should look up unto him: That (say I) is the end whereunto we ought to refer all the promises wherein our Lord saith that he will have a care of our life. Wherefore let us make this lesson available wherein it is said, That his eye shallbe upon a land of Corn and Wine. True it is that we shall be threatened with many necessities, so as we shallbe in continual anguish: yet notwithstanding, if we have an eye to God's blessing, we shall hope that he will guide us unto the end, and that he will make us to perceive that he hath goods sufficient wherewith to maintain those that are of his household: yea and to sustain them in such wise, that by the abundance which he will give them, he will show them also that he is able to sustain them even as it were with nothing. For when God giveth us abundance and fruitfulness, there we see that he layeth forth his treasures, and that (as hath been declared heretofore) he will lay abroad the treasures which were (as it were) hidden under the earth. 
Deut. 28.12.  But when we have a very dear and scarce year, which seemeth unable to find almost the one half of the poor people: If our Lord make the same to suffice, and we pass it clean over: in the end we know that our Lord provided for us, and showed a far more wonderful providence, than if he had given us wherewith to fill our bellies, & that we had wanted nothing. So then, howsoever the world go, let us learn to call upon our God. If we have sustenance, let us understand that it is not for us to trust thereto, but to do us to wit, that when God is liberal unto us, we must consider that he layeth forth his riches because he hath a care of our life. And when we have not sufficient provision, let us resort unto him, assuring ourselves that he is not diminished: and that although he show not his bountifulness to the view of our eye; yet he hath wherewith to sustain his servants. And therefore let us call upon him, & put the thing in practice which is showed us by our Lord jesus Christ, 
Math. 6.  which is to crave of him our ordinary bread from day to day.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to make us perceive them better, and that we may be so touched with repentance, as it may make us to submit ourselves wholly to his truth, and to fight in such wise against our own affections, as our battle may be spiritual against Satan and against all his attempts, until we have obtained the victory that is promised us, at such time as we shall be perfectly knit unto our Lord jesus Christ, to be partakers of the glory of his resurrection. That it may please him to grant this grace not only to us, but also to all people and Nations of the earth, etc.   

On Tuesday the xiv. of july, 1556. The CXCIX. Sermon which is the ninth upon the xxxiij. Chapter, and the first upon the xxxiiij. Chapter.  
29 Blessed art thou O Israel. Who is like thee O people which art saved by the Lord the shield of thine aid, and who is the sword of thy mightiness? Thine enemies shallbe weakened towards thee, and thou shalt march over their tops.  

The four and thirtieth Chapter.  
THen Moses went from the plain of Moab unto the mountain Nebo, up to the top of Phasga, which is over against jericho. And the Lord made him to see the whole Land, the Country of Galaad unto Dan.  
2 And all the Land of Nephthaly, and all the Land of Ephraim and of Manasses; and all the Land of juda unto the uttermost Sea.  
3 And the South and the level of the meadows of jericho, the city of Palm-trees, unto Zoar.  
4 And the Lord said unto him, This is the Land whereof I swore to Abraham, Isaac, and jacob, saying, I will give it to thy seed; I have made thee to see it with thine eyes, but thou shalt not go into it.  
5 And Moses the servant of the Lord died there, in the Land of Moab, according to the word of the Lord.  
6 And he was buried in the valley in the Land of Moab, overagainst Bethphogor, and no man hath known his grave unto this day.  
AMong the other matters which were laid forth yesterday, there remained how Moses told the people of Israel, That there was not then any Nation upon earth, like unto them, because they were saved by God: and that is to be marked well. For although God do by his power and grace preserve all creatures; yet will he be known to be the Saviour of his people. Therefore when we be saved in him it is a privilege which can not be sufficiently expressed & magnified. For we differ not from other men in respect of any worthiness that is in us; neither have we it by inheritance, but it cometh of God's freegoodness. And therefore whensoever we be spoken to concerning our salvation, let us understand from whence it proceedeth, and that God giveth us that beauty. For we be like all the rest of Adam's offspring. If we should be esteemed according to our nature, we be no better worth than those whom God forsaketh and utterly casteth away. Wherefore then hath he chosen us, but for his own mere goodness sake? The thing which we have to remember upon this text, is that God will have his grace so much the better known, because salvation is not common in general to all men, but is a peculiar gift. And Moses showeth by the way, what this saving is; namely when God is our shield and our defence. As if he should say that without him we can not be maintained: for we be laid open to many deaths, and have not wherewith to resist. It is like as when a man is assailed on all sides, and hath neither weapon nor armour, but is stark naked. Even so is it with us, if God fence us not. Therefore he is called our shield and our help. Whereby we be done to understand, that we can not secure ourselves of our own power, neither have we the mean to do; but it must come of God. He is termed the sword of our glory. In deed men glory enough in themselves, they flatter themselves, and they persuade themselves the thing that is not. But here we be plucked back from all the vain hopes which deceive us and beguile us, to the end we should learn to set all our glory in God, and to conclude that we have none other power than his, whereby to be maintained.  
Now hereupon Moses addeth, that the jews should march over their enemy's heads, or over all their gallantness (for there is no more but the word Top, or highest part), and that their enemies shall flatter them with leazing [or lying]: for this word Lie in holy scripture, is taken for to set a good face or countenance upon a matter, and to play the hypocrite by force, as when it is said in the eighteenth Psalm (where the great victories are spoken of, which God would give unto David) Thine enemies shall lie unto thee. 
Psal. 18.5.  Now then, the sum is this, that God will be the saviour of his people. Insomuch that although they have many enemies, yet shall they not be able to match them, but shall be driven in the end to confess themselves to be the weaker. And that although their so doing be but counterfeit; yet notwithstanding, God's power shall show itself therein. And now proceeding with this lesson, let us learn first to know that we be utterly naked, and that we want all things: & when we know that, let us humble ourselves so as there may not be one drop of haughtiness or foolish selfeweening in us. And therewithal let us understand, that God will not suffer us to quail in any case. For if we have neither sword nor shield, he will serve our turn for both of them. If we be in danger of undoing, he is our preserver. If we be plunged here in never so many miseries with the rest of all mankind; we shallbe recovered again by his grace, because he hath chosen us for his people. That is the point whereon we must rest.  
Now have we here a rehearsal of the death of Moses, whereof mention was made in the end of the two and thirtieth Chapter, and here it is repeated again; 
Deut. 32.50.  namely that God made Moses to go up into the mountain Nebo, which otherwise is a part of the Mountain Abarim. And he addeth afterward Gay. In deed this word Gay signifieth a valley. But we see it was a part of the mountain in divers respects, and that appeareth in many places. Moses then went up as he was commanded of God, and there beheld all the Land which had been promised for an inheritance to the lineage of Abraham, even unto the Sea which was right over against it, that is to wit the midland Sea. He viewed the Country, to the intent he should be certified before his death, that the promise which God had made fourehundred years afore, 
Gen. 12.7.  was not in vain, but even at the point to be performed: nevertheless it was not Lawful for him to go into the Land, but only to see it. And (as hath been treated heretofore) God punished him because he had not glorified God at the place of Meriba, 
Deut. 32.51. Exod. 17.7.  that is to say the place of Strife, which was so named because the people were on an uproar there.  
And here we have to call to mind the thing which hath been laid forth already more at length; that is to wit, the obedientness of Moses. For he knew well that his going up thither as God called him, was to the intent he should die. Death then was not so grievous unto him, but that he prepared himself unto it when he saw it was Gods will it should be so. And by this example we be taught to live in such sort, as we may always have one foot lifted up to go, whensoever GOD listeth to take us hence to himself. And in deed, what win the stubborn sort by their desyrousnesse to eschew death, but to be overcome by force when they have fretted and chafed never so much? It is a point of slender discretion when men consider not that as God hath set them here, so he ought also to have authority to take them away again when he listeth. We show ourselves to be destitute of wit and reason like brute beasts, if we have not such consideration with us. Wherefore let us learn to finish our course in such wise, walking as Pilgrims upon earth: as we may evermore be ready and weldisposed to departed from it, whensoever God showeth us that our hour is come. But truly that can not be done, except we conceive a hope of a better life. 
1. Cor. 5.4.  For (as saith S. Paul) naturally we be loath to be unhoused; there is no man but he would feign continue still. Therefore it standeth us in hand to know that our true dwelling place is not here in this world, and that we be but only to pass through it. So then, without faith we can never obey God, 
Hebr. 13.14.  specially when we be to departed out of the world; but we will always grind our teeth at it, so as if it were possible, we would fight against God. But when we once conceive that our inheritance is above, and that God hath a better life in store for us: then do we determine and prepare to submit ourselves unto him, whensoever he giveth us any token that we must departed hence. After that manner shall we follow the example of Moses.  
I grant he had a promise that God accepted him for one of his; but yet the same belongeth to us also, and we have this advantage more, that our Lord jesus Christ who is our life, 
john. 11.25.  hath showed himself unto us, to the intent we should boldly follow his steps. And he entered into death, to bring us to the glory of his resurrection. Therefore let us not stick to follow the Lord jesus, because that if we die with him, we be sure (as saith S. Paul) to be partakers of his life, 
Rom. 6.8.  and to be companions with him, because it belongeth unto us. For he was not raised again for his own profit, but for the assuring of our salvation. Therefore let us not doubt thereof; but let us cleave unto him. And in so doing let us assure ourselves, 
Rom. 4.26.  that his resurrection shall be manifested in us also. Thus ye see how we have to put this text in practice, where it is said that Moses went [up to the mountain] knowing well that when he came there, God would take him out of the world. And yet for all that he shunned not the place, ne mad● any resistance, but prepared himself to death with true obedience, yea and with such frowardness, that he needed not to be led, nor to be haled forth by the hands of sergeants. God said the word, and Moses went thither with a good will.  
Again, let us mark also what hath been declared as touching the punishment that was laid upon Moses: namely that God had shut him out & banished him from the land which was promised to all Abraham's posterity: and that was a very grievous thing to him. But yet did he bear it patiently, acknowledging the fault which he had committed; though it came not of himself. For he had always served God faithfully: yea and in the very selfsame deed, there was no more but this, that it spyted him to see the lewdness of the people. Howbeit forasmuch as he was cast down, and stood not so stoutly to it as was requisite; God laid that fault to his charge, and punished it with such rigour as we see, in not admitting him into the land of promise. To be short, let us understand (as I have said afore) that whereas we think we have not done amiss, our offences shallbe gross and exceeding great before God. Wherefore let us learn, not to be our own judges, but to refer ourselves unto God, and to suffer him to acquit us or condemn us by his word. When we shall have done any thing, albeit that our conscience reprove us not, let us assure ourselves that God seethe more clearly than we do, as saith S. john in his canonical Epistle. 
1. john. 3  And if we think the fault small, our Lord will account it great. If we should judge after the imagination of men concerning this deed of Moses, what is to be said but that he showed great stoutness? For he resisted the people▪ and used very rough and sharp words. Think ye (saith he) that God is not able to make water to issue out of this Rock? 
Num. 20.  See how Moses striveth with them through faith, with obedience to God, and he glorifieth him. To be short, in all his words there is nothing to be seen, which is not worthy praise: and yet notwithstanding he did amiss; and seeing that God pronounceth it so, it is not for us to gainsay it. Therefore let us learn to walk in humility, for fear lest it happen unto us according to this saying of Solomon, 
prover. 2●  that when we have weighed our ways and thoughts, and that to our own seeming there is nothing amiss, God will not agree to our balance, for he hath another measure, whereby he will judge more uprightly. And we have his word to judge us. Let every man than examine himself, and when we find that our Lord reproveth any thing, let us assure ourselves it is not without cause. Again when we once know our faults, let us assure ourselves that there are a hundred thousand times more than we can perceive, and we must cry out with David, Lord, who can tell the number of his faults? 
Psal. 19.13.  Cleanse thou me from my secret sins.  
Moreover, we have to comfort ourselves in all the temporal punishments which God sendeth us, because they serve to bring us low, whereby God ceaseth not to further our salvation continually, and to hold us evermore in the hope which we have that he acounteth us of his household and Church. So long then as we be sure that we belong to our God, and that he acknowledgeth and avoweth us to be his; it ought well to content us, as we see here that Moses was contented with the only sight of the Land. Truly he neither possessed nor enjoyed it; but it sufficed him that he was a partner in the promise, to the end he might attain to the heritage of heaven. Forasmuch as Moses had that, it was a comfort and joy unto him. And it behoved him thence forth to forbear the making of that request any more afterward. 
Deut. 3.25.  So then, although the punishments be hard unto us when God chastiseth our sins, & that we may desire him to deliver us from them: yet if we see that his will is not so, but that it is good for us to be corrected, let us strengthen ourselves to it, and pray him to give us power to hold out unquailed. And therewithal let us understand that our strength consisteth in faith, in that we have an eye to the hope whereunto we be called. True it is that we possess not in deed the thing that is promised us; but yet God giveth us such a taste thereof, as aught to suffice us: we have the certainty thereof printed in us by his holy spirit. Therefore let that be a mean to hold us in, that we may patiently bear all the corrections which God listeth to lay upon us. That is the thing which we have to gather here upon the example of Moses.  
Now in the end it is said, That God buried him. In deed the word [God] is not expressed, the text saith only Moses died, and he buried him in Nebo: but yet it setteth down also, according to the mouth of God, and buried him in Gay. He went up into Nebo, & on the other side of the hill, there was a place named the valley of Gay; and there was his sepulchre. We see then that it is spoken of God where it is set down that Moses died according to his mouth. For God's mouth signifieth nothing else but his word. In deed God declareth not the dying time of every of us, he reserveth that to himself. We have our bounds which we can not pass; 
job. 14.5.  but we shall die every eachone of us, and we be to die according to God's decree. The only difference between us and Moses is this, that God telleth us that we be mortal as soon as we come into the world. Heerewithal we see also how short & flightful our life is, insomuch that we have but a shadow which slippeth away. 
job. 14.2.  We see it; but we have not a day certain assigned us: God prolongeth the life of one, & shorteneth the life of another. And in that case it behoveth us to submit ourselves to his determination. All of us then die according to God's decree: but Moses died according to his mouth, that is to say, according as he had, declared it afore.  
Now as touching his burial, it behoveth us to see wherefore Moses was not buried after the common fashion of men, and why he would have his sepulchre to remain unknown. Sooth we must not expound the word so grossly which is set down here, as to say that God made a pit to bury Moses in: but he so ordained that he was buried by his power. God needeth not to set his hand to a thing when he will have it done: it is enough that his power be known. For all creatures must needs obey him, the earth will open when it pleaseth him, as the which was made of nothing. God then may command, and the thing is by and by done & performed, accordingly as it is said in the Psalm, 
Psal. 33.9.  that his commandment is of as great force as all the executinges of the world. Ye see then that the burying of Moses by God, was that God willed the earth to open to give him burial, & to hide his body in, such sort as never man might know what became thereof. And it was not without cause, that God would have the grave of Moses so hidden. Nay rather, we have to note what S. Jude saith thereof in his epistle, that is to wit, 
jude. 9  that Michael tharchangel fought with the devil for the grave of Moses. And that battle was not stirred up by Satan for nought. For needs must it be that he pretended some advantage, if the grave of Moses had been known: and that had been a mean to beguile men with superstition. So then God's purpose and intent is now manifest unto us; which is that he would not have men to abuse the body of Moses in idolatry. And seeing that God provided for it; it is a sign that he knew men's inclinations to be such, as they would hardly forbear to make idols, if they had any occasion at all. Behold, Moses excelled all Prophets, as it is said of him in the end of this book, & as (by Gods will) we shall see to morrow. Insomuch that after his death there came not a prophet in Israel like unto him. All of them were as expounders of the Law; but yet had he as it were the principal authority. Again, we know how God wrought by him, how he delivered the children of Israel from the bondage of Egypt, how he ruled them by the space of forty years in the wilderness: yea and that he was taken up into the mountain to set forth the Law, 
Exod. 19.3.  and had tarried there forty days and forty nights together without eating or drinking, living like an Angel of heaven, 
Exod. 24.18  as one that was no more subject to mortal state. For we know that men can not continue if they want sustenance. Ye see then how Moses was caught up to the glory of heaven. Moreover, when he came to the people, he had beams streaming from his face so as men could no more abide to look upon him than upon the Sun. The brightness of God showed itself in such wise in him, that the people were astonished at it, 
Exod. 34.29 33  and he was fain to put a veil before his face, to show that he was no more a common man, nor aught to be taken as he was afore. Seeing then that Moses had done so notable things, and God had so highly inhonored him: no doubt but the people would have been led to some superstition, and have made an ydol of his body. That is the cause why his body was hidden, and God would not have it to be perceived.  
Now we have in this text a very profitable warning. First of all how great frailty there is in us, if we be not restrained and bridled by God; and that above all things our nature is so given to superstition, that God is feign to reclaim us from that vice as it were by force. Therefore let us suspect ourselves in that behalf, and consider that it standeth us in hand to remove all objects and all other things that may entice us to idolatry, because we be so much given unto it already. Mark that for one point. But if men had well considered this, there had never been so great and horrible confusion, as is to be seen in the Popedom. What is the cause the Papists are so hot after their idols and puppets? Whereupon have they taken so great liberty to fill all their Churches with them without end or measure, building so many altars and chapels, and making so many images and pictures? It is for want of the knowledge of that which is told us here, that is to wit, that as soon as men have never so little occasion to commit idolatry, by and by they be ravished with it, and as it were stark mad. They knew not this. They bore themselves in hand that they might build altars, make images, and fill all places with the filthiness of their idolatry, and yet not offend God. They persuaded themselves so. Howbeit they showed by experience, that God doth not without cause condemn all mankind to be given to superstition. Seeing then that we perceive this mischief to be come to pass; let us the rather take warning to live soberly; and (as I said afore) let us distrust our own nature, seeing it is so sinful and corrupted. Also let us note, that God meant to show by his own authority, how greatly all idolatries and superstitions displease him. He hath hidden the grave of Moses; and shall men now plead against it? No: for it is a fight against God, when we will now dispute whether it be good to have means of idolatry. For our Lord pulleth them away from us, because he seethe well that we shall by and by be snarled in Satan's snares, unless he take from us all objects. Seeing then that God declareth the matter so plainly; it behoveth us to agree fully thereunto.  
And specially we have to note, that here God condemneth all the superstitions which are committed in the persons of Prophets or Apostles, as well as unto Idols which the Heathen have made. And that is yet one other thing wherein the Papists do over grossly overshoot themselves. For when idols are spoken of, they bear themselves in hand, that if a man worship not the gods which were renowned among the Heathen; it makes no matter, & that it is no idolatry at all. For if the virgin Marie should be called an ydol among them; what a thing were it? If the Saints as well Apostles as Martyrs, & even those whom they themselves have imagined, should be called idols: it were a cursed speech among the Papists. And why? For they take none to be idols, but those which were so used among the Heathen. Yea, but in the mean time they perceive not that idolatry may as well be committed in the person of an Angel, yea & even in the person of God, as in the persons of these pe●idinels which were so forged among the Infidels. I say that idolatry may be committed even in the person of God. Let a man follow all the abominations that are committed in the world, & how be they coloured? There is a thing in the Popedom, which they term God's service; and what is that? The Mass. But we know it is most loathsome & devilish idolatry that can be specially, because the name of God is intermeddled with it. So then we may well say, that we serve God, & that we worship him; & yet in the mean while there shallbe shameful & excessive idolatry; as when men turn away from God's word, & follow their own inventions & fancies. But as for the Papists, it is certain that of the virgin Mary they make an ydol. For whereas they attribute unto her the office of an Advocate, to make intercession between God & men, & term her their life, light, & hope: what remaineth more to our Lord jesus Christ? Is he not by that mean bereft of his Priesthood which was given unto him of God his father? As much is to be said of all the rest of their patrons as they bear themselves in hand. So then we ought to mark well this text, where God would have the body of Moses to be hidden. And why? Because that if the people had given themselves that way, it had been no less abomination, than their receiving of strange gods, & their entangling of themselves in the superstitions of the Heathen. I grant there had been a more apparent shrouding sheet: For they would have said, he was the servant & Prophet of God, who published the law: and therefore in the honour of God whom he served, he must now be worshipped and have his body advanced among us. And if the rod which he bore had such virtue in it; 
Exod. 7.20. & 8.17. Nom. 20.11.  how much more shall his body have? Therefore when we would be heard of God, we may resort to his tumb, and there pray unto God. For needs must he be present with the body of Moses, seeing that so great & notable miracles were wrought by his rod only. Such things might they have alleged. But yet for all that, where are so many enticements of Satan, there ought we to be the more afraid. When Satan hath illusions, and the things which he faceth us withal do carry some likelihood: then must we (say I) fight the more manfully: or otherwise we shallbe carried away by and by into many dotages, from whence it will be unpossible for us to retire.  
Moreover, as touching the text which I alleged out of S. Jude, let us mark that in all ages it hath been Satan's policy, to face men with the things that might corrupt them, or draw them to idolatry: like as the Fowler or Birdcatcher hath his snares and nets always set; so hath Satan his sleights to beguile us. And he knoweth that he hath won the goal of us; when he can once turn us away from the pureness of God's service, and train us to some superstition: for then run we headlong into wickedness, and he carrieth us whither he listeth. That is the cause why he taketh so much pains in this behalf, and we see it as in respect of the body of Moses; yea, we see it by experience the which is used too much. And herewithal let us mark well how S. Jude sayeth, that Michael the Archangel withstood him. Ye see here how there is a strife between the Angels of God and the devils, the Angels fight to maintain us continually in the pureness which God requireth, that is to say, that we should worship him alone, and not put our trust in any creatures. That is the desire of the Angels. On the other side, the devil being enemy to our salvation would feign that the majesty of God were quite defaced. And when he cannot do that, he laboureth to darken it, practising continually to cast fools babbles before our eyes, that we might have toys to occupy our heads withal here below, & neither go nor once look unto God. And here we be put in mind, first what a care God hath of our salvation, in that it is his will that the Angels shall fight to draw us out of all the temptations of Satan. Which thing ought to provoke us to be of the better courage, sith we see we have such helps. Now then, if we be weak as of ourselves, and cannot put from us the temptations of Satan when we be assailed with them; let us trust that God will not fail us, but that he will employ even his Angels, who be champions valiant enough to resist all Satan's attempts, & whatsoever else he can practise against us. Here ye see upon what trust we ought to stand to our tackling, when Satan assaileth us & laboureth to win us. True it is that we should evermore be overthrown & overwhelmed out of hand, if God succoured us not. But seeing we have the Angels of heaven to reliue us, and God armeth them with his own invincible power to the intent we should never fail; it ought to make us take courage, as I said afore.  
Now moreover we see also, what pleasure the idolaters do to the Angels, Prophets, Apostles, Martyrs, & (at a word) to all the servants of god, when they will needs advance them above their degrees. The Papists think they do well advance the virgin Marie, when they call her their advocate, when they term her the life & welfare of the world, when they bid her command her son, and when they cast forth such other horrible blasphemies. But if they had trodden her under their feet when she was in this world, or if they had dragged her by the hair of her head; they should not have done her so great outrage. And why? For we know how exceedingly God hateth all idolatries. A church that is infected with images, is worse than a brothelhouse to Godward. And shall men go & abuse the name of the holy virgin? And whereas the Apostles and holy Martyrs have shed their blood to keep holy the name of God, whereas (say I) they despised all the abominations and idolatries of the world, and shed their blood for the maintenance of God's truth and Gospel; shall men now in steed thereof go under their shadow, to deface God's honour, to vnhallowe his service, and to rend him in pieces and gobbets? Let us mark well then, that the Papists have not any worse or sorer enemies than the Saints whom they think to honour, because they do them so much wrong as to set them for contrary parties against God. And how see we that? 
jude. 9  Even by S. judes reporting that the Angels of heaven with their captain, did strive for the body of Moses. And let us not think that the virgin Marie, the Apostles and Martyrs are at variance with the Angels: nay, they be all of one mind: And that shallbe known when the books shallbe laid open. 
Dan. 7.10.  Ye see then how that all the servants of God do sight to keep the Church from being corrupted, & from turning away or slipping aside into any idolatry or superstition. Seeing it is so, let us also on our side join with them in fight, & stick to our tackeling, that God's service may continue unappaired, and that there may be no mingling at all to alienate us from God; and let us occupy ourselves wholly therein, seeing it is the peculiar office of Satan to set himself continually against our salvation, so as he ceaseth not even now to hinder the same, but holdeth out stil. And his striving was not then only for the only body of Moses: but he hath strived ever since to set up all the bodies of the holy Prophets. When jeremy served for idolatry in Egypt, where was his body? To whom shall that be imputed but to Satan, which invented a new mean of idolatry to the holy Prophet? Again, whence came all the illusions and false miracles that have been wrought in the Popedom, but from the same shop? We see then how Satan hath always strained himself to cast some object before our eyes, to draw us away from God's service, and to busy our heads about other things, that being wrapped in superstition, we might be utterly marred. Sith it is so, let us keep the better watch and stand at our defence. For seeing our enemies come near us, and are always watching to spy us at some advantage: surely it will waken us though we be never so loath. But it is said that Satan never resteth, and that he is ever practising what he can possibly, to catch us unawares in idolatry. We see it; the thing bewrayeth itself. Sith it is so, should we fall asleep? Nay rather let us look narrowly about us (as I said afore,) and let us take good heed that we be not entrapped. I said that we see how Satan practiseth all means to corrupt us. For he hath fought, not only for the bodies of men, but also for all other things belonging to them, even such as a man would not think; insomuch that the very hair of their heads, their kerchiefs, their shirts, their pantoples, and diverse other things have been worshipped. To be short, they have worshipped things so fond, as that even little babes might have mocked them for it. Yet notwithstanding, even the wisest folk have been doted with them, & the spirit of giddiness hath reigned over them. And it hath been God's will to make men so brutish. For when they would not hold themselves simply unto him, but were carried away with their fickle lusts; it was meet that they should come to that point. For as much then as it is so; let us understand that our Lord giveth us so many warnings the more, to the intent to hold us in such awe, as we may be well aware that we be not by any means seduced. Thus ye see what we have to note as in respect of the things which S. Jude teacheth us concerning the body of Moses.  
Now there is yet this saying further set down in the text, No man hath known his grave unto this day. We know not which of the Prophets wrote this last Chapter. The jews say it was josua: but their conjecture hath no ground. It is much more likely that the same Prophet which gathered the book of josua, did therewithal write the death of Moses also. Nevertheless it is not without cause said, that no man unto this day. For it doth us to understand that it was not for one day only that God would have the body of Moses so hidden: for than it might have been said, true it is that the body of Moses was unknown to men, but that was but at the beginning. For the first boilings are somewhat too heady, and God saw that the people might have been moved with too great affection, and by that mean they might have corrupted themselves. It is not then to be wondered at, if Moses sepulchre had been unknown, for two or three days, or for a month, or for a year: for these people were too far in love with him: but when he was once buried, than it came to knowledge. But our Lord showeth that he knew well that men are subject to idolatry, and that, not for a day only; but even unto the end; and that the same sin is so rooted in us, that as soon as we have never so little an object, by and by we start out of our bounds. Let us mark well then that it behoveth us to stand upon our guard; for idolatry is not for a time, but for ever. And we take this cursed inclination from our mother's womb, so as we be easily alured away from the service of God. That is the thing which we have to remember upon this part of the text. And therefore let us endeavour all the time of our life, to walk according to God's ordinance, and let us also beware that we be not carried away after the illusions of Satan. And when we ourselves shall have continued in the service of God; let us teach our children to do the like, that it may for ever be retained in the world, so as God may be served of all men with one common accord. For if we be reckless in that behalf, it will abash us to see how the devil will incontinently get the forehand of us; & in the turning of a hand there will follow a horrible change which will corrupt and mar all. Sith we see this, let us be steady and constant, and let us be so zealous to bring to pass that God may be purely worshipped, as it may continue, not for one day only, but even unto the end, so as we may from age to age protest, that God's name is called upon over us, and that he hath the whole pre-eminence; and that the creatures how excellent so ever they be, do abide in their degree and place, and that they have not occupied the room of God nor his sovereign dominion.  
Now let us fall down before the majesty of our good God which acknowledgement of our faults, praying him to make us perceive them more and more, that we may be so cast down in ourselves, as our whole seeking may be to receive mercy at his hand, and having received it, to be so guided by his holy spirit, as we may give ourselves wholly unto him to dedicate ourselves fully to his obedience, and to serve him with all pureness both in body and soul, and that he impute not our imperfections unto us which are yet still in us, but that he rid them from us day by day, and reclaim us of them more and more, until he have brought us to the perfection whereunto he inviteth us. That it may please him to grant this grace, not only to us, but also to all people and nations of the earth, etc.    

On Wednesday the xv. of july, 1556. The CC. Sermon, which is the second upon the xxxiiij. Chapter of Deuteronomie, and the last upon that book.  
7 Moses was a hundred and twenty years old when he died, his sight was not dimmed, nor his liveliness abated.  
8 And the children of Israel mourned for Moses thirty days in the plain of Moab. And after that, the days of mourning and sorrowing for Moses were ended.  
9 Then josua the son of Nun was filled with the spirit of wisdom, for Moses had laid his hand upon him. And the children of Israel obeyed him, and did as the Lord had commanded Moses.  
10 And there arose not up a Prophet in Israel thenceforth like unto Moses, which knew the Lord face to face,  
11 In all signs and wonders, for which the Lord sent him to do them in the Land of Egypt before Pharaoh, and all his servants, and all his Land.  
12 Nor in all the strong hand, and all the great vision, which Moses did before the eyes of all Israel.  
IT was needful that after the death of Moses, the jews should know the good that God had done them by the means of such a man. For we know that Gods gracious dealings are by and by forgotten, and it is the point wherein men do chief show their lewdness. For although it be proved to them that God hath helped them, yea even with signs and miracles: yet would they pass it over slightly. In this respect it is said expressly here, that Moses had his liveliness, and all his strength unto the age of a hundred and twenty years. Now we know what is written in his song, in the fourscore and tenth Psalm, That after a man cometh to threescore years, 
〈◊〉 90.10.  there remaineth nothing but sorrow pain and grief, and he doth but linger and pine away. Lo what our life is. Although we have been strong, yet do we decay in the twinkling of an eye, when we once pass threescore years, and it is a great matter for a man to attain thereto, I mean in such strength. But now whereas it is reported that Moses attained to double those years: thereby it appeareth that God strengthened him above the common rate of men. And that was not for his own sake only; but to the intent he might be able to sustain the charge that was committed unto him. Had not the people been unthankful, they should ere that time have been conveyed into the land of promise, and then had Moses gone in with them. But his life was prolonged a great time, because of the lewdness of the people. Hear we see a wonderful goodness in God. For seeing that the people (that is to wit, as many of them as were then of discretion to know good from evil,) were condemned to die in the wilderness: it had been a great discomfort to them if Moses should have died out of hand. 
〈◊〉 14.23.  But God reserveth him: and although he chastise the people, yet notwithstanding he moderateth his rigour. Hear than we see in effect, that when God told the people that they should die in the wilderness, he meant not to punish them with such extremity, but that he provided them first of the principal point, which was, that they might have a good lodesman: For that is an inestimable treasure. And again we see, how God wrought in Moses by a power that was not common to men; that is to wit, that at the age of Sixscore years, there was in him still all that ever was requisite in so difficult and weighty a charge as we know was committed unto him. True it is that he had judges with him; 
Exod. 18.25  but yet for all that, no one man, no nor a dozen men had been able to have gone through with that charge, though they had been chosen of the excellentest men in the world. Needs must it be then that God aided him. Now whereas in so old age men are wont to be drooping and half dead, or at leastwise in such case as they can scarcely crawl, and are half doted, and yet Moses continueth still in his perfect state: therein it appeareth that God had compassion of his people. And this is expressly declared that the children of Israel should know that God never forsook them; & that although they had grievously offended him, and were worthy to be cut off from his house, and to be stripped out of his gracious gifts; yet he meant not to use such rigour: for he reserved Moses, and gave him wherewith to go through with his charge continually. To be short, in this text it is showed us, that if God give us such men to be our guides as behave themselves faithfully, and have ability matched with their will, and that they be maintained to do their office to the full: it behoveth us, to perceive therein, that God hath pity upon us and we must acknowledge such a benefit, unless we will be condemned of unthankfulness.  
Now it is said, that the children of Israel mourned thirty days for the death of Moses. It was a common thing to make such sorrow for the dead. But forasmuch as Moses was a father to all the whole people, it was very requisite that not some one house or kindred, but that all those which had been governed by him, should weep for him. Every man is to be mourned for in his own house by his kinsfolfe and near friends: but there was another special reason in Moses, because God had given him to all the people, and he had guided them with a fatherly care as we know. The people therefore do witness openly how much they were bound and beholden unto Moses, and all of them show themselves as his children. But here it might be demanded, whether it be lawful to make such lamentation for a man that is departed: for it should seem to be an incountering of Gods will. We know that the life and death of men is in God's hand; now if he call us away, it behoveth us to go, without any gainsaying, as I said yesterday. They that outlive us must not sorrow for our death; for it were a kind of striving against God. But we must ever have an eye to the end of our sorrowing, when we mourn for the decease of men: and again, we must come to the measure thereof. Those two things then must we observe to the intent that our sorrowing may be lawful. The first thing is that our mourning for a party departed be upon just cause. For we have good occasion to weep, because death is a common lookingglasse and record unto us of God's curse, not upon one or two folks, but upon all mankind. When we see any man dead, God showeth us to the view of our eye, that we be all of us cursed of him, and that we be all of us enclosed in that curse, because of Adam's sin. For whence comes death, but of the estraunging of us from the fountain and wellspring of life? God then giveth us good occasion to weep when any man dieth: but that must be done because of our sins, so aswe feel what we have deserved, and be ashamed of ourselves, and be touched with the fear of God's vengeance, and be so wounded therewith, as it may provoke us to make sorrow. But this end is ill regarded, well-near of all men. For when we weep, we wot not why we weep: and scarcely shall ye find one among a hundred, which is moved and stirred up to acknowledge the punishment of sin & the curse of God which is spread over all the sons of Adam. That then is the thing which we have to remember in the first place.  
There is another second end. That is to wit, when God taketh away a man that was able to do service in his Church either publicly or privately, we ought to be sorry for it forasmuch as our Lord chastiseth us. If there be a good Shepherd, a good Prince, a good Magistrate, a man of counsel, or any other that is fit to serve the whole body; and God taketh him away: we ought to be sorry for him; and not without cause: for it is a sign that he is minded to diminish his grace in us. And ought we not to be grieved in feeling God's wrath? On the other side we see how it is said, that our Lord taketh away the righteous, 
Esa. 57.1.  when he hath any vengeance in a readiness: he calleth away his servants to rest, that they may be free from the mischief which is at hand. Therefore when God taketh away the excellent men from among us, it is always a threatening unto us. For it is all one as if he told us, that we be not worthy to have him to dwell in our company, according to this saying in the Epistle to the Hebrews, 
Heb. 11.38.  that the world was not worthy to have the men that served God with such virtuous conversation. True it is that men mislike of them and thrust them out of their company, as though they were not worthy to go upon the earth. But yet on the contrary part, God telleth us that we forego the company of the good men, and of those whom he hath reserved to himself. Therefore when we bewail the death of honest men, which have lived in the fear of God, which were endued with excellent virtues and gifts of grace, which have done service to the building up of the Church, and which could have continued in doing the same still: that is a wel-ordered mourning. But yet must we also come to the measure. For it may be that a man shall mourn for just cause; and yet if he give his sorrow too much scope, then is it a fault and a vice. As how? If we sorrow for our sins without comfort, we shallbe swallowed up of heaviness: and thereupon oftentimes spring grudgings and repyning against God. But saint Paul telleth us that when we mourn so for the death of our friends and kinsfolk, or of such as served in the Church, we must not resemble the unbelievers, 
1. Thess. 4.13  who (saith he) have no hope, and therefore can have no comfort. In that place, S. Paul saith not that it is sin to weep, he doth not utterly condemn the thing: but he showeth that our sorrowing must be moderated, because God giveth us comfort by calling us to the hope of the heavenly life, wherein we shallbe renewed. So then let us understand that GOD humbleth us by death, and that we must go into corruption like stinking carrions, yea and even our souls must seem to vanish away, and that all shallbe forlorn. Now although we must needs be sorrowful when we consider these things and specially our sins; yet (I say) we must ever come back to this point, that God of his infinite goodness pitieth us still, and will not have us to perish in death, but rather that it be unto us a passage into the everlasting life. And this hope is enough to comfort us in the mids of all our heaviness: at leastwise it ought to be a bridle to restrain our sorrowing that it pass not the bounds, and so we fall to fretting against God as we see the unbelievers do, who storm and howl and yell, and cannot by any means be held in order. And why? Because they have no comfort, which is the mother of patience. But forasmuch as God calleth us to the hope which he giveth us; therefore after we have wept and mourned, we have wherefore to give him thanks, to bless his holy name, and to content ourselves that he useth not extreme rigour against us. Now then, although we weep when we see that our Lord hath taken those from us which might have stood us in great steed: yet must we not fall into despair, as though God had no way to secure us. For he can raise up even the stones, if he think it good. Therefore we must resort unto him when we perceive any sign of his wrath; and when we have acknowledged our sins, and asked forgiveness of them at his hand; we must also wait his leisure until he show us favour, that in finding mercy we may also find remedy of all our griefs. Thus the measure which he speaketh of, is that having sorrowed to a good end, because our Lord hath taken such folk out of the world, as we ought to long for & desire; we must also have some stay of ourselves, & not be carried away to fretting & chafing in our sorrow: but rather assuage our sorrows, because we know that when God hath chastised us; he will moderate his mighty hand, and not stretch it out to the full against us, but chastise us with the rod of man, 
1. Sam. 7.14.  as is said thereof. Sith we see this, let us learn to comfort ourselves and be patiented.  
But herewithal we have yet one point more to observe: which is that our forefathers had ●o ceremonies than we have, because they had not so evident a record of the everlasting life. And the selfsame reason was of burial under the law, for they buried men with greater pomp than they do nowadays. And what was the reason? forsooth because the resurrection was not yet so well witnessed as it is now. I grant that the fathers knew well what was requisite to their salvation: howbeit, that was under shadows and figures. But behold, nowadays God himself calleth us from heaven; our Lord jesus Christ showeth us that as he himself is risen to glory, so we also shallbe made like to his image, and therefore that we have no more need of such helps as the fathers of old time had. So then, it were a mockery at this day, to counterfeit the things that were observed in the old Testament. And that is a thing wherein the fondness of the Papists appeareth unto us. For they would needs counterfeit all things without cause or reason. And ye see that in their burials they have so many gewgaws and pelting toys, that a man would be ashamed of them. And what is the cause thereof, but that they know not the difference that is come in since the coming of our Lord jesus Christ; namely that the ancient ceremonies are come to an end? Ye see then that the Papists are become jews, howbeit but bastard Iewes. For not without some reason did the jews use that custom, because it behoved their ceremonies to supply the want of doctrine. But now that our Lord jesus Christ is come, and we have the resurrection manifested in his person; if we set our minds still upon shadows and figures, what is it but a defacing of the resurrection of our Lord jesus Christ, & an utter quenching of the light of the Gospel? That is the cause why I said that the Papists are not worthy to be called jews, but bastard jews. But whereas it is said that the people made lamentation by the space of thirty days: let us on our side learn that it behoved the ancient fathers to be kept under, because God had not given them so large a testimony of the everlasting life, and that for their rudeness sake, they were governed like little children, 
Gal. 4.3.  as Saint Paul speaketh of them to the Galathians. Let us nowadays learn on our side to make the resurrection of our Lord jesus Christ available, that when any man dieth, there be plainness used in his burial, and these pomps eschewed wherewith GOD is mocked, and the people entangled in many errors and superstitions. And not without cause is it said that our Lord jesus Christ was buried after the manner of the jews, 
Matt. 27. 59  to show that that custom ought nowadays to be changed among us, and a new to be put in the steed. Also let us moderate our mourning, and let not our sorrow be excessive; but sith we have wherewith to comfort ourselves; which thing the folk that lived under the Law had not at all, or at leastwise not so largely as we have: let us practise the doctrine which we be taught in the Gospel, and also by S. Paul to the Thessalonians. 
1. Thess. 4.13  Thus much concerning that point where mention is made of the lamentation that was made for the death of Moses.  
Now it followeth, That josua the son of Nun was filled with the spirit of wisdom, because Moses had laid his hands upon him. Hear again the people are put in mind, that God had not forsaken them though they were worthy of it. And it is a very profitable lesson for us, to know that God governeth his Church, and never forgetteth it. For without that, what faith could be in us? We should be as folk forlorn. For as long as God governeth us, if we rest upon him, we boldly proceed and keep on our course. But if God withdraw his hand, and we perceive not that he guideth our steps, or that he hath a care of us, and that we be under protection: woe will be unto us, and men are too dull-headed if they be not then utterly dismayed. Behold then, our happiness is to have God to be our watchman, and to be governed under his hand and protection. Indeed he appeareth not always visibly to show his presence; but he giveth us men to be the ministers of his grace. True it is that at that time there were visible signs, to show that he dwelled among his people. Nevertheless as he had been served by Moses, so was it his will that josua should succeed in his place.  
And in that respect is it said that he was filled with the spirit of wisdom: to do us to understand that God hath always showed himself merciful to his Church, and that as a father hath a care of his children, & provideth them all things meet for them: so God hath always provided aforehand for the necessities of his people. This doctrine (as I said) doth concern us also. For we have a promise that God will never fail us if we be of his flock and come to him to shroud ourselves under his wings, that we may be guided by him: and we know he hath given that office to our Lord jesus Christ. And for the same cause also he saith to his disciples, 
Matt. 28.20.  that he will be with them to the worlds end: and that saying extendeth to the whole body of the Church. Seeing then that our Lord jesus Christ hath said that he will never be separated from us, let us know that in him we have God, who will utter forth all his power to maintain us: But yet it is very much, that besides the promises, we have moreover testimonies thereof, so as he pointeth us with his finger to the thing performed, as it is spoken of here, where we read that josua was filled with the spirit of wisdom. For to what end was that done? It happened not by chance, neither had God regard of josua alone: but it was because he would show himself to be the safety of the jews. We nowadays are in the same taking. For if they had abidden in God's house, we should have been joined with them. And because they be banished thence and cut off as rotten members, we take their place, as saith S. Paul. 
Rom. 11.24.  Now then, let us assure ourselves that God will never suffer us to want any thing requisite for our salvation, but continually show his love and favour towards us, and provide us of the things that are for our behoof, if we flee to him for refuge; yea even though we be not worthy thereof. For as for this people, we know what manner of folk they were, and how many faults and offences they committed; so as it had been no wonder though God had utterly destroyed them. But now seeing he provided them of men that were fit and meet to defend them; thereby we perceive that God strove with his mercy against the malice of that people. So then, whensoever we be tempted to distrust because we be rebuked for our sins; let us resort to God's mercy, and pray him, not to look upon our sins, but to proceed continually in his goodness and favour towards us, whatsoever unworthiness there be in our persons. Thus much concerning that point.  
Hear is now a question that might be demanded, how it is said, that when Moses had laid his hands upon josua, he was filled with wisdom, whether a man's hands have that power or no? [No.] but when the sign of a thing is spoken of, we must go to the thing itself. We know that in all solemn blessings, there was this sign of the Laying on of hands. Now this was not an invention fond contrived after the manner of men, which have many Ape's toys: but it was a record allowed of God, as if an oblation had been made of the party that was so blessed. When the holy patriarchs blessed their children, it was as though they had given them assurance that the inheritance of salvation belonged unto them, & that the promise should stand & abide in full force to their posterity. Likewise at this day when a man selleth land or house, one putteth a feather into his hand, and he delivereth it over to the purchaser; and in some countries the custom is, that he which selleth any inheritance and maketh the surrender delivereth a stick or wand to the purchaser in token that he may thence forth possess and enjoy the same. And even after the same manner was it with this sign of laying on of hands. For (as I said) it was not a fond and foolish device; but it was God's will that it should be a kind of warranting, to the intent that the faith of the fathers might be the better helped. That is the cause then why it is said in this place, that God gave the spirit of wisdom unto josua, because Moses had laid his hands upon his head. Now in so doing he invested him in the charge that was committed unto him.  
Let us now see first of all, whether Moses chose josua upon his own head or no. No: but he knew him to be first chosen of God. And afterward when he laid his hands upon him, did he attempt any thing upon his own fancy? No: but contrariwise God only was the orderer or disposer thereof. He knew that josua was to be set in his place. And this is spoken not of that man only; 
Act. 19.6.  but also when the Apostles did lay their hands upon the faithful, by and by the gifts of the holy Ghost were made visible to the eye. After that manner did the faithful receive the gift of tongues, the interpretation of tongues, the healing of diseases, and the raising of the dead. And how received they it? They did but lay their hands upon them. Yea, but had that Ceremony such virtue? No: but because it was Gods will to have his grace so declared, & that the laying on of hands was as a gage of it; it was not a vain and unprofitable thing. And in that respect is it that saint Paul saith unto Timothy, That he should make the grace available which was given him by laying on of his hands. 
1. Tim. 3.14.  Seeing it is so (saith he) look that thou endeavour thyself to serve God, and labour to build up the Church, and that the grace of God which is given thee by the laying on of my hands be not hindered. Saint Paul challengeth not to himself the thing that is peculiar to the holy Ghost, neither meaneth he that he had the holy Ghost in his sleeve to give him to whom he listed by the reaching out of his arm: but he showeth us that the sign which God had appointed unto it, was not vain or uneffectual.  
Moreover, the same is to be considered more in all the Sacraments whereof the Scripture speaketh, than in all other signs that are to be had in the world. I have already alleged a similitude of the delivering of a feather or of a wand to him that purchaseth an inheritance: but there is yet much more in the Sacraments; we must go yet one step higher. Forthere our Lord worketh that by his power, which men cannot do. True it is that when such a ceremony is once done & performed, the law will maintain a man in possession of the thing that he hath purchased: howbeit, that is not all. For (as I said afore) God performeth by the secret power of his spirit, whatsoever he showeth and witnesseth to the eye. So then we must ever come to this point, that the sacraments are effectual, & that they be no trifling signs which vanish away in the air, but that the truth is always matched with them, because that God who is faithful, showeth that he hath not ordained any thing in vain. And that is the cause why that in baptism we receive truly the forgiveness of our sins, we be washed and cleansed with the blood of our Lord jesus Christ, we be renewed by the operation of his holy spirit. And how so? Hath a little water such power when it is cast upon the head of a child? No: But because it is the will of our Lord jesus Christ, that the water should be a visible sign of his blood & of the holy Ghost: therefore baptism hath that virtue & whatsoever is there set forth to the eye, is forth with accomplished in very deed. If we come to the lords supper, it is certain that a little cantle of bread and a drop of wine cannot quicken our souls, for they be corruptible things: but thereby we have a record that we be fed with the body & blood of our Lord jesus Christ: & by that record we know that our Lord jesus Christ showeth that will not deceive us in his promises, nor hold us down with our nebbes in the water as they say; but that he performeth all that ever is told us there: insomuch that when we come to that holy table, we must assure ourselves that our souls are nourished with the spiritual food which we see not, and that our faith must mount up unto heaven, there to be joined with our Lord jesus Christ.  
Hear than we have to note, that when the scripture speaketh unto us of the signs which we have in use according to God's ordinance; the very truth of them is present with them. And why? For (as I have said) our Lord alloweth of our saith in that behalf, showing unto us that the things which proceed from him are not deceivable. And as we ought to be fully resolved hereof in the Sacraments, so let us mark on the contrary part, that when men invent things of their own heads without the ordinance of God, they be but toys and may-games and no better. As for example, in the Popedom they have many signs, which they would have men to accept as high mysteries. What a sort fond things are in the Mass? And yet (if a man will believe them), there is nothing which is not well worthy to be commended. They would have it that there they be as it were ravished up among the Angels, when they play their pretty pageants. And yet all is but utter vanity, and a blearing or dazzling of men's eyes. And why? For if a man demand from whence those things come; he shall find that men forged them, and that there is no warrant for them from God; yea and even we ourselves do see that they have defiled baptism. True it is that they could not utterly dispatch it out of the way, but that (even in spite of their teeth, and in spite of Satan who stirreth them thereunto, and reigneth over them yet still at this day), our Lord jesus Christ hath brought to pass that his baptism continueth still in his Church. But yet we see how it is infected with many spots among the Papists, so as the baptism itself is nothing in comparison of the rest. For they esteem not a child to be baptized with the water [as it is of itself]; but the water must be charmed aforehand, and it must have conjurations made over it: and then must other inventions be mingled with it, as Spittle, Sault, and Tapers, & a number of other gauds which would make a man amazed. And what importeth all this? Every whit of it is but dung taken from Satan and held still: and yet the Papists set all their holiness therein. Again, they have invented Sacraments of their own brain, as their Sacrament of conformation as they term it, and their Sacrament of Anealing, and all their other pelting toys. And to be short, what else are all the Ceremonies which we see among them, but utter illusions of Satan? Therefore let us learn to discern the things which God ordaineth and alloweth by his word, from the things that men have putfoorth at adventure, and after their own fancies. And let us understand that as God's truth is always certain and infallible; so the things that are brought up by men, can not proceed but of untruth and falsehood. For they be governed by Satan who is the father thereof. That is the thing in effect, which we have to bear in mind.  
And let us mark further, that when men are chosen to govern God's Church, (so it be by orderly proceeding according to his word) they shallbe guided and governed by him, and he will furnish them with his gracious gifts as far as shallbe needful for them; and whereas we perceive not nowadays the things by experience which are contained here; it is by reason of our unbelief and lewdness. For had we such order of election as aught to be in choosing ministers to preach God's word, and that we went about it with such reverence as is requisite, with calling upon the name of God, & with observing the order in such sort as he hath set it down by his word; and again if the like were done in the choosing of magistrates and officers of justice: It is certain that GOD also would shedfoorth the gracious gifts of his holy spirit, and we should see that his blessing should not be vain in those elections. But what? Because we be oftentimes puffed up with presumption, and every man deals after his own fancy, and a great sort of us never pass for the observing of the things which God showeth us by his word: therefore he also withdraweth his grace from us: whereas if we had the zeal to govern his Church according to his word, and teaching, and did put our endeavour thereunto; and that in choosing men to guide the people, we proceeded to it with such sobriety as I have spoken of: It is certain that God would do his part. For his hand is not shortened; but look what is told us here, we should surely find it among us by effect.  
Now it is said in the end, That the children of Israel obeyed josua, and that they did according to that which God had commanded by Moses. Hear in the first place we see, that among the gifts of the holy Ghost Authority is one, accordingly also as the holy scripture maketh mention thereof in other places. Put the case that a man were as fit and meet to govern as were possible; yet notwithstanding he shallbe of no authority or reputation, except God set him in authority, & give him as it were a mark to the end that men may stand in awe of him, and stick to him, and receive the doctrine which he bringeth. Then is it a special gift of God; and on the other side we see that men are despised and unregarded unless our Lord do so avow them, and make folk to embrace them, and enable them to perform their charge, and to acquit themselves thereof. That is the cause why it is added expressly here, that the children of Israel obeyed josua. It is not only said that he received the gifts that were necessary for his office; but also did therewithal gird him with the sword, according as it is said in job, 
job. 12.18.  that when he will have a man to be honoured, it is like as if he gave him a sword. And contrariwise when he will have a man to be despised, it is all one as if he took the swordgirdle from him. God then did set josua after that manner in honour, and it behoved the people to obey him. Now we know the pride that is in all men, and we know that the people of Israel were given to rebelling above all other people. Therefore God was driven to hold them in awe, that josua might reign over them, not in way of tyranny, but to discharge himself of his duty. That is the thing in effect which we have to remember.  
Now hereby Magistrates are put in mind to pray unto God: that when he hath given them courage and power to do his commandment, he will also not suffer them to be impeached by the misdealinge of their people, but that if there be any rebels, he will vouchsafe to repress them. For it is certain that even the very flies will rise up against a man, unless our Lord do give him authority. Therefore let Magistrates live warily and in fear, and let them assure themselves they shall never stand sure in their estate, unless God set his mark upon them, and that they be had in reverence by his means. Also let the ministers of God's word pray him, that the doctrine may be received as from his mouth, & that he suffer them not to be despised and scorned, as we see how the world is so unthankful that it coveteth nothing so much, and that the devil also desireth nothing more than that the ministers should be had in contempt, to the end that the word which they bring might be despised. What have we then to do, but to pray God to work in such sort, as we may do men good, and as our labour may edify them, because he hath given us authority to speak in his name? Thus ye see how we ought to put that part of this text in practice.  
Now heerewithall it is showed us, what manner of obedience it was which the jews yielded unto josua. And thereupon we may gather how far forth we ought to obey men: namely so far forth as God have the dominion & chief sovereignty, and men be but his ministers. True it is that if God permit Tyrants to reign over us, it behoveth us to yield our necks to the bearing of that yoke. Yea, but yet must we not in the mean while serve aside from his word. If the Princes, the Magistrates or the Pastors of the Church will turn us away from the things which our Lord telleth us: we must rather die a hundred times. Why so? For the obedience which we own unto men, ought always to be led by this rule, that God hold still his place, and every man submit himself to him, both great and small. Let us mark well then, that if we will have our Lord to allow this lowliness of ours, which we show in being obedient unto men; we must not bereave him nor rob him of his right, but that he may govern us by the hand and means of men. And herein we see how a great number do overshoot themselves nowadays. For they bear themselves in hand that they be excused, if their fathers and mothers, or their elders, or leastwise their Princes do like and allow of their doings. But yet shall they not fail to be condemned at God's hand; for if the blind lead the blind, 
Matt. 15.14  both of them shall fall into the ditch, and the first shall not save the last. Wherefore let us learn to obey our superiors in such sort, as God may nevertheless hold us under him and under his guiding, and our life be ruled by his word. And specially let us have this regard to the spiritual government of the Church. For if we play the Papists, who allege that they follow their Prelates, and do as they have commanded them: we shallbe Apostates. For we see that God hath reserved this obedience to himself, that he will govern us after his own will, and not have his word in any wise corrupted. He will so reign over us, as he will have none other to meddle, nor to put any thing of their own inventing, to that which he hath ordained, The way then for us to practise that which is set down here, is so to obey those which have superiority over us; that first we have an eye to God's commandment and ordinance; and then serve men as his ministers whom he sendeth, and by whose means he will have us to be guided. That is the thing in effect, which we have to gather here.  
Now finally he sayeth, That there was not any Prophet in Israel found like unto Moses, which knew God face to face, that is to say, to whom God revealed himself so familiarly. Hear we see in the first place, that God keepeth not always one rate in uttering forth his grace as we would have him: but that he doth and dealeth in that behalf according to his own will. God then is not bound to any certain law, as who would say, that because he hath sent an excellent man to day, he must do the like to morrow too. No. Sometime we shallbe deprived of a man, whose match we shall not find again. And why? Because God reserveth that to himself, to give the greater glory to his grace. That is the thing which we have to note in the first place: and it serveth to teach us that we should not be abashed. Notwithstanding, if our Lord do sometimes diminish his gracious gifts towards us; let it not cast us in despair. For why? It ought to content us that our Lord is liberal. And again we have seen already that he ceased not to have a care of his people, though Moses did far surmount josua, and had not his equal or match. Not that God's intent was to magnify Moses as in respect of his person; but to the end that the Law should be received with the greater reverence, and the people know that Moses was sent of God. And God also meant to give some confirmation to the doctrine of the Law, to the intent to print the same the better in the hearts of the jews, and specially the excellent deliverance that had been wrought [by Moses]. For we see how all the other prophets also do beat about that mark, when they rebuke the people for their unthankfulness. 
jer. 2.6. & elsewhere.  When they blame them for their ungodliness, they set before them their deliverance out of Egypt: for it was a deed worthy of eternal memory. To the intent therefore that the people might be the better provoked thereunto; it is said that Moses was the excellentest of all men. And therewithal the people were to be held in obedience to the Law, until the coming of our Lord jesus Christ. And that shallbe the conclusion in one word.  
Although God raised up great prophets after the decease of Moses, yea and such as speak more loftily that he; (as in Esay we see a doctrine which at the first sight seemeth more stately than the doctrine that is contained in Moses:) yet notwithstanding it is certain that Esay was but an expounder of the Law, and that the things which he wrote were but dependentes thereof, so as he and all the rest drew light at the things which had been taught afore by Moses. And therefore (as I have declared already) it behoved the people to have a continual regard of the Law that was given unto them, that they might never forget it. And although our Lord had so well provided for it; yet we see how negligent they were. 
● King's. 22. ●  It is a horrible thing that the Law should be lost, as we know it was found again in the time of josias. And yet it was a treasure which God had committed to the custody of the Priests, there was a tribe chosen to that purpose, as who should say, keep ye well the Law that it perish not. 
〈◊〉. 11.18  The people (as we have seen heretofore) were warned to have the laws written upon the posts of their houses, to write them upon tables about their beds, to carry them about upon their hands, and to wear them as bracelets about their arms. Whereas other people have jewels to deck them withal, you (saith God) shall evermore have my Law before our eyes, that ye may never for go the remembrance thereof. Yet for all this, the people forgot it, whereby we see how needful it was that the authority of Moses should be so magnified, to the intent that the Law might abide unimpeached. And that is showed us by the prophet Malachi where he saith, 
Malach. 4.4.  Remember the Law of Moses that was given you in Oreb. After that manner speaks Malachi to the people, telling them that they should be destitute of prophets. For he was the last from that time forth to the coming of our Lord jesus Christ. There was not after him any prophet, there was a horrible desolation. Notwithstanding, to the end that the people should not fall away, and forsake the covenant of God: Malachi sendeth them back to the Law of Moses; as if he should say. All the teaching that ye have had, tended to none other end but that ye should abide under the Law of God. And was it of necessity that Moses should abide in his state for the doing thereof? 
john. 1.17.  No: the Law was given by Moses but we have grace and truth by jesus Christ.  
Now whereas it is said, That no prophet was like to Moses, who saw God face to face: let us understand that it is to the end to bring us to this conclusion of S. john, 
john. 1.18.  That our Lord jesus Christ, who is the only son of God, is come from the bosom of his father to disclose his secrets unto us, and to accomplish all the things which had been foretold by the prophets: and that many kings and prophets have been desirous to see and hear the things which we hear and see, 
Luke. 10.24  and have not obtained it. So then, let us understand that jesus Christ was not simply a prophet, 
1. Tim. 3.16  but the living God himself, manifested in flesh & nature of man, to the intent that we should learn to rest wholly upon him, and bear in mind this saying of the Apostle in the beginning of the Epistle to the Hebrews, 
Hebr. 1.1.2.  that God in time past spoke many and divers ways to our fathers, and that now we have one conclusion of all, in that he hath uttered his will unto us by our Lord jesus Christ.  
Now let us fall down before the majesty of our good God with acknowledgement of our faults, praying him to make us so to perceive them more and more, as we may be sorry for them, and resort unto him to be rid of them by him; and that in the mean season he bear with us of his infinite goodness, until such time as he have fully renewed us. And so let us all say, Almighty God, heavenly father, etc.  
FINIS.   
Hear end the Sermons which were made upon the fifth book of Moses called Deuteronomie by M. john Calvin minister of God's word in the Church of Geneva, and were gathered by Dyonis Raguenier, borne in Bar, standing upon the river Seine. Translated out of French into English by Arthur Golding.   

A TABLE OF ALL AND SINGULAR THE DOCTRINES OF MASTER JOHN CALVIN delivered in his two hundred sermons upon Deuteronomie, Gathered and laid together orderly by the letter in the form of a Concordance, by ABRAHAM FLEMING.  

A  


Aaron.  AAron blameworthy, for that he withstood not the Israelites, nor letted them from making their golden calf. 
406. a. 50.60. etc.  Aaron deprived of the dignity of the priesthood. 
424. a. 10  What means Aaron used to drive the Israelites from making their golden calf. 
406. a. 60. & b. 50  About what time Aaron died. 
423. b. 60. & 424. a. 10  Aaron withstood the Israelites about their golden calf, and yet consented: look how. 
424. b. 50.60  Aaron a figure of our Saviour jesus Christ. 
424. a. 50.60  how Aaron was punished for that he suffered the jews to have their golden Calf. 
424. a. 40.50.60.  Of Moses and Aaron, and Gods punishing of them. 
1178. all, 1179. all.  What we have to note upon the priestly apparel of Aaron. 
1199. a. 30.40. etc.  What we have to note upon Gods choosing of Aaron to the priesthood. 
1198. all.  The trial that God took of Aaron in Massa, etc. 
1201. a. 40.50.60. b. all.  Aaron banished out of the Land of Chanaan. 
1201. a. 60. b. 10.  Of Aaron's Mitre, wherein God's name was written. 
1199. a. 30. etc.  Why Aaron was exalted to the high dignity of Priesthood. 
1200. b. 50.60.1201. a. 10.20. look Priest and Highpriest.    


Abasing.  A description of Christ's Abasing of himself, with other necessary doctrine thereupon depending. 
196. a 60. & b. 10  The Abasing of God in the person of his son diminisheth not his glory. 
185. b 60  The Abasing of jesus Christ the infallible evidence of God's mercy. 
186. a 10    


Abomination.  Of Abomination before God committed about a counterfeit serving of him. 
631. a 20.30. etc. b 10  Of the word Abomination, and what the same betokeneth. 
671. a 40    


Abominations.  The Abominations of the heathen & papists discovered. 
523. b all, & 524. a all.  Of the word Abominations, and what it signifieth. 
732. a 30.40    


Ability.  Every man must have an eye to his own Ability, and thereby rule his desires. 
510. b 60.511. a 10. etc. 50.60  Whether God chargeth a man with any thing that is above his power, and his Ability. 
911. b 60.912. a 10  God in his law respecteth not our Ability, but our duty. 
945. b 50.60.946. a 10  What this word power or Ability doth comprehend. 
369. a 30.40  That we have no Ability in ourselves to perform God's law, and whence we must fetch a remedy. 
260. a 60. & b all.    


Abilities.  What we shall find in ourselves, if we examine our own abilities. 
112. a 40.  We must not measure God's law by our own power and Abilities. 
244. b 50.60. & 245. a 10. & b 50. Look Power.  How Gods law passeth all our Abilities. read. 
273. a 30.40.50    


Abound.  Saint Paul's meaning in saying that he could skill to Abound. 
1127. a 10    


Abraham.  Abraham had not any possession in the land of Chanaan, yet was he Lord & master thereof. 
10. a 10.20.30  The matching of Abraham with Agar was not a lawful marriage etc. 
63. a 30  How Abraham the Patriarch was persecuted and vexed of the Amorrhits. 
303. b 10  A commendation of Abraham's faith. 
337. b 20.30.  How basely an heretic judged of Abraham, saying that he had but a shadow of the heavenly life. 
1055. a 30.40.    


Abstinence.  Of the Abstinence of the Paistes from meats and drinks: and what we are to gather thereupon. 
558. b 10    


Abundance.  How they that have plenty and Abundance of all things are affected. 
571. b 30.40.50  How we must behave ourselves in the time of Abundance. 
354. a 10.20.30.40  Even in our Abundance we must be mindful of adversity: read the manner how. 
368. b 30.40  how some do abuse their Abundance in vanity, etc. 
369. a 60  That he which hath Abundance of fare must not glut himself therewith. 
511. a 10  What God doth give us to understand in giving us Abundance. 
511. a 30.40  Against such as abuse their Abundance, and how the same should be rightly used. 
469. a 60. & b 10.  An admonition to such as have Abundance of God's blessings, and likewise of the contrary. 
1126. b 60.1127. a 10.20  How insolent and pert men be, when they have Abundance of corn, wine, etc. 
993. a 40.50  How the abundance of God's benefits maketh men insolent, proud, lofty, and rebellious. 
1125. b all, 1126. all.  An exhortation to rich men not to trust in their Abundance. 
354. a 40.50. look Plenty, Riches, and Wealth.    


Abuse.  Of the Abuses, yea even of such things as of themselves be good. 
1223. b 50.60. etc.  The common Abuse of justice in cases of suit, noted. 
873. a all, b 10  That common Abuse cannot excuse us when our account shallbe given to God. 
811. b 60. 812. a 10.  That the wicked always seek to Abuse the things that are ordained for the succour of good men. 
694. b 20.30.40.50.60.695. a 10    


Accessaries.  Who be Accessaries unto evil, and in what respect. 
692. a 60. & b 10. look Partakers.    


Accursed.  Two places reconciled, the one avowing Christ to be Accursed, and the other blessed. 
764. b 10  The meaning of the Scripture in terming us Accursed. 
766. b 10.20  Christ's being Accursed for our sakes did nothing abase his majesty. 
765. b 10.  After what manner Christ became Accursed to set us free from the curse. 
766. b 10  Christ did hang upon the tree to be Accursed, and how. 
765. b 60  how is it that jesus Christ was Accursed, seeing by him the father was pacified? 
765. b 10.20. Look Cursed.    


Accusation.  The punishing of Offences must not be forborn for fear of false Accusation. 
787. a 50.60  Three things whereupon the Accusation of Sodom and Gomorrha was grounded. 
1154 a 40.50    


Accusations.  Against wrongful Accusations, such as prefer them, such as deserve them, & yet justify themselves, and the charge of judges in this case. 
Read sermon 128. beginning at page 785. all. 786. all etc. Look Wrong.    


Acknowledgement.  What we have to learn in that GOD required of his people a solemn Acknowledgement how much they were bound unto him. 
920. a 60. & b 10  Touching the Acknowledgement of God's benefits, Read the whole. 
146. Sermon.    


Add.  What Moses condemneth, in saying that it is not lawful for us to Add any whit to the things that God commandeth. 
526. a 20. etc.  How the Papists Add to God's words, and put somewhat of their own to his service. 
525. a 60. & b 10 etc. all the col.  That we must not Add nor take from God's word: wherein note the doctrine well. 
525. a 50.60 etc.    


Adopted.  That we be the Adopted children of God, and wherein the jews and we differ. 
913. b 10.20.  The pre-eminence of them that are Gods Adopted children. 
956. a. 10  To what end & purpose God hath Adopted us. 
1147. b 20. Look Chosen.    


Adoption.  Touching our Adoption, 
Read page 913. b 10.20.30. and the seal of the same which is the holy spirit. ibid. b 50  Gods Adoption of the jews abode still in the jews, though they were overruled by tyrants. 
1136. b 30.40 50. etc. 1137. a all.  With what condition God's Adoption is joined. 
1134. a 50  Of the principal end of our calling and Adoption. 
1125. b 20.30  The body of the tree and root of our Adoption what it is. 
1133. a 30.40  Invincible reasons proving that the Adoption of the jews to be God's children, was of his own free goodness. 
1116. a 40.50.60  Whereupon Gods free Adoption is grounded. 
1118. a 20  God gave the jews a mark of his free Adoption upon the eight day. 
1083. b 10  The possession of the land of Chanaan a token to the jews of their Adoption. 
1049. b 10.  Baptism the mark of God's free bestowed Adoption. 
1110. b 40  It availeth us not any whit to have heard God's word until our Adoption be sealed by the holy Ghost. 
440. a 30  Why the covenant and Adoption that God had made with the jews was broken off. 
420. b 20.30  Whereunto the Adoption of us to be God's children tendeth. 
355. a 10  Of the favourable Adoption of almighty God, most notable doctrine. 
169. a 10.20.30.40.50  At what time God vouchsafed the jews his Adoption. 
181. a 10  In what respects we do what we can to overthrow God's Adoption. 
300. a 40  Our Adoption to be the members of Christ is by the Gospel. 
62. b 60  how we blot out the writing of our Adoption. 
313. a 10  Of the Adoption of the jews, and to what intent the same was. 
917. a 10  The end of our Adoption, and whereto the same serveth. 
910. a 30.40  The benefit of our Adoption in jesus Christ. 
28. a 50  Of our Adoption that be Christians, & under what condition the same is. 
882. b 50.60  The warrant of our Adoption must suffice us against all troubles and adversities. 
105. a 10.20  What our behaviour ought not to be, when God hath vouchsafed to make us his children by Adoption. 
43. b 40. Look Election.    


Advance.  That we Advance ourselves against God, though we willbe acknown of no such thing. 
410 b 10. etc.  How men behave themselves in their Advancement, and a warning unto them. 
363. a 30.40    


Advanced.  How he that is Advanced to some degree should bethink himself. 
363 b 40.50  how we must behave ourselves when we are advanced by God. 
363. a 60. & b 10    


Advancement.  Of the Advancement of joshua into Moses room, being but his servant. 
51. a 10.20.30  How we ought to reason with ourselves touching others Advancement. 
52. a 20.30  Advancement made jeroboam to turn away from the true religion. 
64. b 10 20.30  We ought to repine or grudge at the Advancement of others. 
51. b 20.30  Every man seeks his own Advancement. 
51. a 30  To what intent God vouchsafeth men Advancement and pre-eminence. 
51. a 40.50    


Advantage.  How the jews construed all the promises of the holy scripture to their own advantage. 
580. a 20.30. Look gain, and Profit.    


Adventure.  The meaning of this sentence spoken by God, I will come against you at all Adventure. 
990. a 10  Of this word Adventure used in scripture, and whereto the same hath relation. 
989. b 30  Of walking at all Adventure, and how that word uttered by God is meant. 
989. b 30.40.50.60.990. a 10    


Adversity.  Even in our abundance we must be mindful of our Adversity: Read how. 
368. b 30  Gods mercy becometh better known unto us, if the Adversity whereout we are delivered, be recorded unto us. 
366.110.20.30.40  Our behaviour in Adversity noted to our shame. 
156. a 60. & 10  Why it is good reason that we should pass the way of Adversity. 
359. a 40  How we must call ourselves to remembrance, when we see any folk pinched with Adversity. 
210. b 40.50  How far forth Adversity must overmaster us. 
156. b 10  How long and during what time we must be patiented in Adversity. 
156. b 10  How we having had experience of Adversity▪ should bethink ourselves of others being in the same case. 
589. b 50.60.590. a all.  Adversity likened to a furnace & why. 
349. b. 20.30  A meditation to be used of us, both in our Adversity and in our prosperity. 
348. b 20.30.40  Patience known in adversity. 
349. a 20    


Adversities.  God's purpose in suffering us to languish in our Adversities. 
106. a 10  How God will have us use ourselves in Adversities. 
140. b 20  Who they be that are willing to return to God in their Adversities. 
156. a 30  How we think upon the Adversities wherewith God yerketh us. 
348. a 10.20.30.40  All the Adversities that God sendeth us are instructions, etc. 
347. b 10  How we should be privileged from all the Adversities that trouble us. 
360. b 10.20  Men themselves are to be blamed for all the Adversities and miseries which they endure in this world. 
263. b 30.50  Whereof God putteth us in mind by the Adversities which he layeth upon us. 
410. a 20. Look Afflictions & Chastisements.    


Adulterer.  Touching these words, Thou shalt not be an Adulterer: 
read page 224 a 20. the whole sermon through. Look Fornicators.    


Adulterers  In what respects God esteemeth us for Adulterers. 
225. a 10.20.30. Look Whoremongers.    


Adultery.  How we ought to loathe the word Ad●ltetie when we hear it. 
225. a 10  The literali meaning of these words to commit Adultery. 
224. b 30.40  Adultery the chief breaking of marriage. 
224. b 50.60  how the law forbidding women to wear men's apparel expoundeth the commandment: Thou shalt not commit Adultery. 
774. a 50.60. b 10.20  The commandment, Thou shalt not commit Adultery explained: where adultery is thoroughly described. 
788. all  What we have to learn in that God punished Adultery so grievously. 
788. a 30.40  What we have to gather by that fact of Christ in that he punished not the woman taken in Adultery. 
790. b 60.791. a 10  divorcement permitted by Christ in the case of Adultery. 
839. b 60.840. a 10 etc. Look Fornication & Whoredom    


Adulteries.  The true cause why Adulteries are so rank and rife. 
977. b 50.60    


Advocate.  We must let Christ alone with the office of Advocate: where also the Papists doctrine twyted. 
418. the whole page. Look Mediator.    


Egypt.  A description of the people of Egypt. 
599. a 20.30  Why Egypt is termed the house of bondage. 
185. a 20.30  Egypt was fuller fraught with idols, than all the world beside. 
185. b 10  The land of Egypt watered partly by raining and partly by nature. 
466 b. 30.40, etc.  The land of Egypt hath one property which all other lands have not. 
466. b 40    


Egyptians.  The vain boast of the Egyptians touching their long continuance. 
1129. a 20  The reason why God commanded the jews that they should not abhor the Egyptians. 
808. all: and so forward in the sermon 132.  In what cases the Isrealits' were bound and beholden to the Egyptians. 
810 a 30.40.50  Why it is said that the Egyptians shall be received into the Church. 
810. a 20.30. etc.  Why the Egyptians are holden for the cursedst people of all nations in the world. 
811. a 40.50. etc.  The Egyptians in Moses time noted for their gross idolatry. 
101. b 40.50    


Affairs.  Who be advised and who hasty in dispatching their affairs. 
340. a 30 Look Labour and Works.    


Affections.  Until when our Affections will be inordinate, whether it be in mirth or in mourning. 
554. a 10  How we be carried and driven by the headiness of our affections. 
518. b 20  In the executing of justice all Affections of friendship and kindred, etc. must be suppresed. 
Read sermon 130. and page 801. a 10.20  The cause why we be entangled in earthly lusts and Affections. 
3. b 40  Our naughty Affections turn us away from God, etc. 
114. a 10  Our Affections and thoughts, are enemies to our own salvation. 
88 a 10  Albeit our Affections be not always wicked, yet they shall not always be granted us, etc. 
103. a 30  Our Affections must be cleansed if we will have our cries heard at God's hand. 
59 a 30  Our Affections draw us contrary to Gods will. 
109. a 50  Notwithstanding Moses had his mind subverted and brought down, yet was there some excess in his Affections. 
97. a 40.50  We cannot so renounce our Affections, but that there will always be somewhat worthy of blame in us: read how. 
203. a 20.30  Our Affections are sinful, & what God will have us do with them. 
140. a 60. & b 10  God hath not diverse Affections in him Read the place. 
167. a 60  God hath an eye to the wicked Affections that proceed of malice, rather than to the deed itself. 
236. b 60 and 237. a 10, etc.  To whom the reforming of the inward Affections doth belong. 
22. a 50.60  Wicked affections taken for murder before God. 
223. b 20  We must not imagine any human Affections in God. 
189. a 30. Look Desires and Lusts.    


Afflict.  God doth Afflict his people oftentimes for other causes than their sins. 
949. a 30.40  A form of speech to be used when God doth Afflict us: read it and remember it. 
349. a 60. and b 10  Why God doth Afflict us diverse ways. 
349. a 30.40  To what end God doth Afflict us. 
349 b 60  It is needful that God Afflict us often times, & why? 
366. b 40.50    


Afflicted.  So often as we be Afflicted we must resort to the holy Scripture. 
1092. b 10▪ & why. 20.30, etc. all.  How we should bethink ourselves, whensoever we are Afflicted of God. 
1151. b 10.20  The faithful comforted when they see themselves Afflicted, and the wicked flourish. 
1160. all.    


Affliction.  Of the feast of Affliction used among the jews. 
612. a 10.20  A consideration to be marked whensoever God sendeth a man any Affliction. 
61. a 20  We serve God during the time of our affliction. 
551. a 40  The lewd dealing and ungodly usage of some, when God hath laid Affliction upon them. 
966. b 50  Affliction declareth what is in a man. 
350. a 50.60    


Afflictions.  How we ought to be affected in the Afflictions of the Church. 
801. a 60. & b 10  In what respect Afflictions be medicines. 
1092. b 20.30.  Of the end of Afflictions, and the fruit of the same. 
1050. b 10.20  A comfort for them that are exercised with Afflictions, when they have offended God, and that he useth rigour towards them, and that it is necessary. 
1047. all 148. a 20.30.  How we should examine ourselves when we feel Afflictions that be strange unto us. 
993. a 30  The Afflictions of the faithful, into how deplored a state they fall, and how they are raised up: ● doctrine of great comfort. 
1008. all.  How lightly we post over the Afflictions which God layeth upon us. 
989. b all.  What we should do, when we sustain any Afflictions. 
986. a 60. and b all.  It is a good trial, when God giveth us power to bear our Afflictions patiently. 
350. a 20.30  Of what things we ought to think when God punisheth us with Afflictions. 
976. b 10  Matter wherewith to cheer ourselves, and to rejoice in the midst of Afflictions. 
988. b al.  How preposterously & rashly we judge of them that bear Afflictions. 
988. b 10  What benefit redoundeth unto men by Afflictions. 
366. b 50.60. & 367. a 10.20  How we ought to think with ourselves, when we be tempted to grudge against God in our Afflictions. 
350. b 20.30  A notable comfort in all our Afflictions and distresses. 
105. a 10.20  Afflictions are more than necessary & profitable for us: Read that place. 
350. b 10.20  Of applying the Afflictions that God layeth on us to our use: Read the place. 
348. b 50.60  To what end God sendeth us Afflictions. 
347. b 20  How we ought to bethink ourselves in the Afflictions of this life. 
348. a 10.20  Gods intent in sending Afflictions upon men. 
325. a 20  We have wherewith to comfort ourselves in Afflictions. 
155. b 50  The cause of the Afflictions that God sendeth on us. 
155. b 40  For what occasions the Lord visiteth us with Afflictions. 
143. b 30  We ought not to be too sorrowful and grieved out of measure in Afflictions so long as God bereaveth us not of the substance of our salvation. 
104. b 40.50  God will suffer us to languish in Afflictions, etc. but in the end all shall fall out to our benefit. 
60. b 40.50  How God dealeth with us in our Afflictions. 
155. b 50  The manner of Gods working in his chosen by Afflictions. 
61. a 50  The Afflictions which God layeth upon us must be well printed in our minds. 
59 b 20.30.40  The cause why God interlaceth his blessings, with so many Afflictions. 
947. b 20.30.40  A repetition of such Afflictions as David suffered in his worst and best estate. 
951. b 30.40.50.60.952. a 10. etc.  The manifold Afflictions of God's children. 
105. a 10  For what kind of obedience we ought to pray in Afflictions. 
89. a 40.50  What we must do in Afflictions, & that we must qualify our griefs. 
954. b 10 20  Afflictions do us good and stand us in steed of medicines. 
59 a 10  The meaning of these words, twice spoken, I have seen, I have seen the Afflictions of my people. 
899. a 40.50.60  A commemoration of the Afflictions of jacob from time to time. 
895. a 60. & b all.  How we bear ourselves in hand when God withdraweth his hand from us in Afflictions. 
1141. a 60. b 60  The fruits of the Afflictions wherewith GOD scourgeth his people. 
1163. b 30.40.50.60.1164. a 20. Look Corrections and Chastisements.    


Agar.  The matching of Abraham with Agar was not a lawful marriage. 
63. a 30    


Age.  The Age of Moses was six score years, and of his liveliness. 
1241. a 30.40  What things we have to note in the lusty Age of Moses. 
1241. b 20.    


Agnus Dei.  The Agnus Dei of the Papists noted. 
276. a 10.20    


Agreement.  The mean to maintain peace and Agreement among men, and how God accounteth of the same. 
516. a 20. Look Concord, Friendship, Love, Peace, Unity.    


Alcoran.  The Alcoran of Mahomet is the sovereign wisdom, as he saith. 
666. b 20    


Allurements.  How the Allurements of Satan draw us unto them. 
518. b 30    


Alliance.  In what a taking men be when they turn away from their Alliance with God. 
1113. b 10  The jews forbidden to make Alliance with the Amorrhits: Read the place. 
307. a 30.40.50.60. and b all.  All Alliance that separateth us from our maker is cursed. 
540. b 10: this place would be read and read again.  Against the making of Alliance with the wicked and despisers of God. 
308. a 60. and b 10. Look Kindred.    


Alms.  Of the Alms of the Church, and how the primitive Church provided in that case. 
838. a 10.20.  An exhortation to such pinchpenies as whine so often as they should give any Alms. 
868. a 60. & b  Of vainglory in giving our Alms, & that we must refrain from the same. 
900. a 30.40    


almsdeeds.  Defaults in Almesdeeds, & what Christ teacheth us concerning the same. 
856. b 40.50.60.857. a 10. etc.  How God rewardeth Almesdeeds, and how he esteemeth of them. 
577. a 50.60. & b 10  How Moseses words, that a man's almsdeeds shallbe counted unto him for righteousness, are meant. 
857. b 30.40.50.60.  Of Almesdeeds, and that they are the sacrifices which God liketh of. 
517. a 20.30  Our Almesdeeds are the sweetesmelling sacrifices which God accepteth. 
852. b 50.60 etc.  How almsdeeds shallbe reckoned for righteousness. 
856. b all.  An exhortation to almsdeeds, and how we ought to bethink ourselves to Godward for his providence. 
570.10.20 etc.  By almsdeeds we do God homage with such goods as he hath bestowed upon us, and that must be at all times. 
619. a 30.40 etc.  What is to be respected in our doing of Almesdeeds. 
630. b 30.40  The place of Osee, that God requireth the sacrifice of almsdeeds amplified. 
610. a 40.50.60  Something else besides almsdeeds is required of us to Godward. 
619. b 10  God in the time of the law, required not only sacrifice, but almsdeeds also to the poor. 
609. b 50.60  The repining of some, when they be spoken to concerning almsdeeds. 
589. b 10.20  It is oftentimes greater Almesdeeds to lend a competent sum, than to give a very little. 
583. a 60  Though we do Almesdeeds, yet are our hearts streitened and scarce well willing. 
581. a 60. & b 10  What circumstances make our Almsdeeds unacceptable to God. 
582. b 40  how we should bethink ourselves in our Almesdeeds, and sesse ourselves according to our ability. 
582. b 50.60 583. a 10  God putteth our Almesdeeds done to the poor into his own accounts. 
585. a 60. & b 10  Why our Lord calleth Almesdeeds, sacrifices. 
581. b 10  They be no Almesdeeds unless they be bestowed where there is need. 
582. b 10.20  almsdeeds please not God unless they come from a willing heart. 
581. a 50  Of extorted Almesdeeds, that are wrung from the giver, as a bone out of a dog's mouth. 
581. b 30.40  S. Paul's admonition to induce us to do Almesdeeds. 
577. a 50.60    


Almighty.  What is the thing wherein God showeth himself Almighty. 
713. a 10.    


All Souls.  The cause why the Papists caused their feast of All souls to be kept once a year. 
671. a 10.20. Look Feasts.    


Altar.  Why it is said that God would have but only one Altar whereupon to offer sacrifice. 
628. b 60. & 629. a 10  Of the Altar of the Papists wherein they offer their abominable idol of the Mass: and of other their corruptions. 
629. a 40.50.60  Why the jews were commanded that they should not plant any tree near to the Altar of God, etc. 
627. b 20. etc.  Why the jews were commanded that they should not make their Altar of carved or polished stones, etc. 
918. a 60. & b 10. etc. 919. a 10.  Why God willed that no strange fire should be brought unto his Altar. 
502. b 50.60  jesus Christ is our only spiritual Altar. 
509. a 40  The meaning of Paul in saying that such as served at the Altar, should be maintained by the Altar. 
429. b 40  Of the Altar which the two tribes and the half erected, at their return home from the conquest of Chanaan, and what mischief ensued. 
918. b 10.20  Why God commanded the jews to rear him an Altar of rough and unhewen stones. 
918. b 10.919. a 30  Of jeroboams Altar which he erected in bethel. 
919. a 10.  Of an Altar which the jews made, and whereon the law was engraven. 
918. a 40  That the jews should have but one Altar to sacrifice unto God. 918. b 10 and the reason why. 
ibid. 20    


Altars.  Of the Altars of the Papists whereby they deface the death and passion of Christ. 
629. a 10  The heathen for devotions sake made shadows about their Altars, and how. 628. a 30. where also the Papists superstition in the like case is touched. 
ibid. 40  Altars for sacrifices, altars for the showbread, altars for perfumes, etc. 
661. b 20  The meaning of these words, that at the coming of Christ there should be three Altars, one in Egypt, another in Assyria, and the third in jury. 
509. a 30  What imagination would remain in men's minds if Altars were retained still. 
491. b 10  The beating down of the Altars of the heathen commanded to the jews. 
490. b 20.491. a all.  Of the things that are termed Altars in the Popedom, & what they be. 
509. a 30.40  Altars erected by Balac and his people to conjure God withal. 
804. b. 50.  What mischiefs have ensued the building of many and several Altars. 
920. a 40.50  The spite that is done to God by suffering Altars to stand still. 
311. a 50.60 & b 10  Against Altars used in popery, & whereto they served. 
311. a 30.40  Two reasons why God commanded the jews to break down the heathen men's Altars. 
309. b 50.60. & 310. a 20. etc.    


Alteration.  In what case the Alteration of a thing is allowed of God. 
64. a 10  What Alteration or change it is that cometh of God. 
64. a 10  We must acknowledge if we overthrow any change or Alteration in ourselves, that it is the hand of God. 
86. a 60. & b 10  Reasons why we must make no Alteration in God's church. 
181. a 60. Look Change.    


Alterations.  Whereof it cometh that we see so many changes and Alterations in the world. 
627. a 60  What is the cause that we see not Alterations of kingdoms daily. 
63. b 50  To what end the Alterations of kingdoms do serve. 
63. b 60  The changes and Alterations of countries and cities, come by God's hand. 
71. a 10. Look. Changes.    


Amalekites.  The Israelites are charged to revenge themselves sharply on the Amalekites, and why. 
887. b all.  What we have to learn by the destruction commanded to be shown upon the Amalekites. 
887. a 50.60.888. a 50.60. & b 10.20.30.  The rebellion of the Amalekites, and how they withstood the jews in coming to possess the land of Chanaan. 
888. a 10.20. etc.  That we Christians are mingled among Amalakites, & the mischief thereof. 
889. a 10  The Amalakites spared of God the space of four hundred years. 
887. b 20.30    


Amazedness.  Of the Amazedness wherewith God threateneth the breakers of his law. 
979. b 40.50.  Whom GOD menaceth to smite with Amazedness, and how. 
980. a 10.20    


Ambition.  Considerations for the correction of Ambition and foolish loftiness in us. 
13. b 30.40.50.60  Ambition and pride was the cause why they chose a king in Israel. 
981. a 50  What mischief Ambition doth and hath done among men. 
1117. a 10 20.30  Moses utterly void of Ambition and vainglory. 
1073. a 30.40  Ambition reigneth generally, which we must shake off, if we mean to prepare ourselves to God's service. 
217. b 10  In rebuking and finding fault with other men we must keep ourselves from all fond Ambition. 
238. a 50.60. & b 10  How Ambition tickleth us continually. 
22. b 50  Men are made to spite God through their Ambition and covetousness. 
63. b 10  The Ambition of Princes noted and whereupon it groweth 
15. a 10  All men given to Ambition, and endeavour to grow great, and why? 
13. b  Of a foolish Ambition whereto men are over much given. 
879. a 20.30.40. b. 30.40. Look Loftiness and Pride.    


Amen.  The faithful must answer Amen, as well to the cursings as the blessings of God. 
487. a 50.60  Read what particular curses they be concerning the second table, whereto the jews answered Amen, with one accord, Sermon 151, beginning at page 929 
 We must answer Amen willingly, when the Lord behighteth us his blessing. 
487. a 40.60  Of this word Amen, answered by the jews and us. 
486. b 40.50.60. and 487. a 10.20.30  Of answering Amen, to the blessings and threatenings of God. 
925. all. 927. b 50    


Amendment.  Four hundred years respite of repentance and Amendment given by God, and to whom. 
728. a 60. and b 10  The manner of our Amendment when we have offended God described. 
114. a. 20  The Amendment of the jews noted, when they saw they had trodden God's law under foot. 
114. a 40  Eighteen hundred years forbearance of the jews for their Amendment. 
1137. b 60    


Ammon.  The meaning of the word Ammon. 
68 a 60  Moab and Ammon harlots birds, borne in a brothel house. 
68 b. 10    


Ammonites.  Why the Ammonites & Moabites were forbidden by God's law to enter into his sanctuary; and why the jews were forbidden in no wise to seek the peace and prosperity of them. 
798. a 40.50.60. b all. 799, all. 800 all.  The Ammonites notwithstanding their kindred with the Israelites became Scorpions to sting them, etc. 
69. b 10    


Amorrhites.  The Amorrhites, being enemies to the jews, likened unto bees, and how. 
57 b 10.20  Why God would have none of the Amorrhites left alive. 
303. a 60. and b 10.20  God bare with the abominations of the Amorrhites four hundred years 
303. b 40.50.60  The Amorrhites, spared of the Israelites, and what followed thereupon● since God bade the contrary. 
307. a 30.40.50  The Amorrhites were forborn eight hundred years before God destroyed them. 
1142. b 40.50  The cause why God commanded the Amorrhites to be rooted out of the world. 
84. b 10.20    


Anabaptistes.  Anabaptistes' received in Geneva, and great cheer made them in the town house. 
532. b 40.50. Look Heretics.    


Angels.  How Angels are sometimes called the sons of God. 
647. b 60  Of wicked Angels, which execute God's vengeance upon men. 
669. b 20  Whether the Angels are fed with Manna, as the Psalm seemeth to say 
355. a 40.50  Angels righteousness scarcely answerable to God's law. 
245. b 50  The very Angels do hide their eyes, because of the greatness of God's glory. 
254. b 10.20  A strife between the Angels and the devils for our behoof. 
1239. a 10 20  Of the help or service of Angels, and whereto God useth the same. 
1123 a 40.50.60  In what respect Angels are called the children of God. 
1113. a 40  Angels are nothing as in respect of themselves. 
1123. a 40.50.60  The Angels were witnesses unto the law. 
1187. b 50  By Saints are meant Angels: Look the place, and mark the doctrine. 
1187 b 20 30.40.50.60.1188. a 10.20  Of the infinite number of Angels, which were witnesses unto God at such time as he showed himself to be the author of the law. 
1187. b all. 1188. a 10.20  Of God's Angels, why they were created, and their office. 
1187. b 30.40.50 60  What we have to note, in that it is God's will that the Angels shall fight to draw us out of all the temptations of Satan. 
1239. a 20.30.40    


Anger.  The Anger of God against the Amalekites, and the cause thereof. 
888. b 40.50.60  In what cases we ought to show that we fear not the hatred and Anger of men. 
74. a 10  Towards whom the Anger of God is soon pacified, and not soon pacified. 
975. b 50.60. Loo Wrath.    


Anguish.  Of the Anguish of the heart, and why special mention is made hereof. 
907. a all. and b 10  The meaning of the words, I have not eaten of the first fruits in the Anguish of my heart. 
906. b 50.60. & 907. all.    


Annealing.  Of Annealing the sick, and whence the Papists have that sacrament of theirs. 
919. b 10.20. Look Sacraments.    


Antiquity.  That Antiquity is not enough for us, but other degrees are also required. 
489. a 20.30  What we must first do touching religion before we go to Antiquity. 
488. b 60. & 489 a 10  An allegorical exposition of that men should hold themselves in all things and in all respects, to Antiquity. 
698. b 10  Unto what Antiquity we must have an eye touching the doctrine of salvation. 
698. b 50  The Antiquity of the true & authentical religion. 
1041. b all. 1042. a 10 20.30  Of the true Antiquity embraced of Christians, and of the ancient faith. 
1130. a 10.20  The Antiquity of diverse trumperies used in the Popedom. 
1129. b 50.60 1130. a 10. etc.  The Antiquity of God's Church. 
489. a 10  The Antiquity that the Papists allege for themselves. 
489. a 20  Touching the Antiquity of superstition, Read page 
1129. all.    


Apostasy.  Of the Apostasy of men from God, after they have once known his truth. 
370. b 60. and 371. a 10  The Apostasy of the jews from God was without cause. 
1041. b 10.20  General Apostasy from God, naturally in men from their birth. 
10●7. b 60  Of Apostasy from God and his truth, and how the same is committed. 
a. 30.40.50.60. b all.  The jews Apostasy from God after the death of josua, and what we have to mark thereby. 
1072. a b all.  The manifold Apostasy of the jews from God, and their reprobation. 
1138. a all. 1137. all.  How God will deal with us for our Apostasy from him. 
1091. a 40.50.60  how Moses was grieved, when he heard of the Apostasy of the jews from God after his death. 
1089. a 40.50.60    


Apostles.  The Apostles the true fathers of the Christian Church. 
489. b 10  That the Apostles must be our fathers, and that we must follow their example. 
897. a 20  The twelve Apostles were chosen according to the twelve tribes of Israel. 
45. a 50  The Papists common proverb, that God is not known for the Apostles. 
490. b 50    


Apparel.  How the law forbidding women to wear men's Apparel expoundeth the commandment, Thou shalt not commit adultery. 
774. a 50.60  What we have to note upon Aaron's Priestly Apparel. 
1199. b 30.40.50.60  What we are to learn by the Law forbidding the jews to wear Apparel of divers sorts. 
782. a 10. etc.  Against excess of Apparel, and the vain bravery of the same. 
782. b 10.20  A law made which forbade the jews to wear Apparel woven of linen and woollen, and what doctrines we have to gather of the same. 
780. b all.  Of what things we be put in mind when we put on our Apparel. 
774. a 30.40  Of honesty in Apparel, and that God liketh well thereof. 
773. b all. 774. a all.  Touching Apparel, the use and abuse thereof both in women and men: Read the 126. Sermon beginning at 
Page 773. a 20.  Inconveniences that ensue by going disguised in Apparel. 
773. a 30.60. and b all.  Of two things and whereof we ought to have a regard in our Apparel. 
774. a 10. Look Garments.    


Appeal.  God would have the jews to Appeal to jerusalem, and in what cases. 
639. b 10  A miserable Appeal to come to God by compulsion. 
964. a 10    


Appeals.  What God intended to command the jews concerning Appeals. 
639. b 40.50.  For what causes Appeals were ordained. 
639. b 10  Continual Appeals in all cases of controversy forbidden the jews. 
638. a 40.50.60. & b 40    


Appetite.  The Appetite of all our lusts is meant by thirst in the Scripture. 
1035. b 50.60  The cruel and over fierce Appetite of diverse belly Gods noted. 
560. b 50.60. and 561. a 10    


Appetites.  Of restraining our Appetites, and how we offend in giving them their scope. 
781. b all. 782. al.  How men when they give themselves to their lewd and outrageous Appetites overthrow the order of nature. 
562. a 20.30. Look Desires & Lusts.    


Ark.  None might touch the Ark but only the Levites. 
425. a 50.60  Of the Ark of covenant, and why God would have the Levites carry it. 
425. a 30.40.50  Why the Ark might not have been handled and carried of all the people. 
425. b 10  How long it was ere the Ark had any certain resting place, after the jews had been long in the land of Chanaan. 
601. a 10  What the jews might have alleged for the removing of the Ark every month. 
496. b 20 30  The Ark wandered a great time, though for the most part it were at Zion. 
498 a 50  In the Ark of the covenant was the law enclosed. 
815. a 20  The Ark a witness of God's presence. 
893. b 50    


Arms.  What we have to gather upon these words, that God's Arms are below for ever. 
1230. b 50.60. 1231. a 10  Gods Arms are occupied in driving our enemies away. 
1231. b 10.20  Gods Arms are round about us, and we be fenced with them. 
1231. a 30.40  Of the Law of Arms: Read both the Sermons. 
118. & 119.  The perfectest law of Arms that can be among men, set down by God himself. 
725. b all, 726. a all.  God will not have his Arms blazed after the manner of men, how then. 
921. b 50.60  Of the Arms of God graven upon stones, 918. a 40.50.60. and that his Arms are his Laws. 
921. a 30    


Arrows.  Of God's Arrows which he shooteth, & what that word importeth. 
1141. a 50.60. b all    


Ascension.  Of Christ's Ascension into heaven, and why he ascended. 
1063. b 10.20  Of Christ blessing his Disciples at his Ascension. 
1185. b 40.50    


Aser.  What we have to note upon the blessing given to Aser, and of the country assigned unto him. 
1227. b 10.20. etc.  The tribe of Aser had great corn countries, and other commodities. 
1212. a 50. Look Tribe and Tribes.    


Ass.  Of Balaam and his Ass which had more reason than his Master though a Prophet. 
804. b 20.30.40  The meaning of these words, Thou shalt be buried with the burial of an Ass. 
970. a 10 20    


Asses.  Oxen and Asses forbidden to be co●pled together to go to plough and why. 
780. all.  Of the Asses of jury, and how strong & mighty they were. 
780. a 10.20    


Assize.  The whole 142. Sermon would be well weighed of judges of Assize, to whom the determination of law is committed. 
Page 827. etc. Look in judges and Magistrates.    


Assurance.  To what the Assurance of Gods promise made to Moses did tend. 
206. a 40  What Assurance God hath given us of the kingdom of heaven. 
28. b 40. Look Bond Covenant & Warrant.    


Assyrians.  The Assyrians exalted above God's people the jews. 
1136. a 30.40.50.60    


Astrology.  judicial Astrology and the practisers thereof condemned. 
668. a 60. & b 10    


Astronomy.  Astronomy a thing lawful, and how far forth. 
668. a 40.50.60    


Atheists.  Who be Atheists, and the end of such beastly livers. 
664. a 50.    


Attire.  Of the Attire of the high Priest in th● time of the law, when he entered into the sanctuary, and the significations of his ornaments. 
502. a 50.60. b 10.20  A place out of Esay against the exceeding brave Attire of women. 
782. b 20.30  The Attire of the faithful, and with what attire we must garnish our souls, 
472. b 10. Look Apparel & Garments.    


Atonement.  That God seeketh Atonement with us and upon what condition. 
727. a 20. b 20.  That we ought to seek Atonement with such as have offended us. 
727. b 20. by the example of God. ibidem 30. Look reconciliation.    


Authority.  To what end they that are in Authority have the sword in their hand. 
620. a 40  Authority given to the law in Horeb, and how. 
674. a 10  A lesson for such as have Authority of the sword, & sit in the seat of justice. 
547. a 60  The charge of great personages, and of all such as be in Authority, is to abolish all things that may deface God's service. 
492. b 50 60.493. a 10  That such as are in Authority must answer for the whole body of the people. 
740. a 10.20  Two special points to be noted concerning such as are set in Authority. 
107. b 30  What makes men bear themselves in hand that it is a matter of no importance to be in Authority. 
14. a 30, etc.  What kind of men are ●it to bear Authority. 
16. a 10  To what intent they that are set in Authority are advanced to that high estate. 
18. b 10  God giveth Princes and Magistrates Authority to make laws. 
2. b. 20  God hath reserved all Sovereignitie & chief Authority to himself, and why. 
71. a 10.20  The superiority of no king or prince be he never so great ought not to diminish the Authority of God. 
21. b 10  What will follow, except those that be in Authority be honoured. 
214. a 40  How Gods Authority ought to work with us to make us subject. 
214. b 10  The Authority of the doctrine set forth in the name of God. 
56. a 10  A warning as well to them that are in Authority, as them that are under subjection. 
215. a 50.60  It is against nature, that Authority which men have, should in any wise deface the glory of God. 
215. a 30.40  A supposed speech of some which would cut off God's Authority by the waist. 
121. a 10  how God forbeareth some part of his Authority that he hath over us. 
111. b 20.30  A good proof that God hath such Authority over us as he deserveth. 
179 b 10  How they that are in Authority be with drawn from the discharge of their duty: Read the place. 
332. a 10.20.30.40.50  What Authority Christ hath given to the ministers of his word 
431. b 50 60  The Authority of the word of God magnified by Moses, in all the 171 Sermon, 
beginning at Page 1059.  The Authority of josua established in God's name: and what we have to learn thereby. 
1076. b 10.20  The Authority of the law, or the majesty of the same. 
1094. all.  Authority is a gift of the holy Ghost, and what we have to note therein. 
1245. b 40.50    


Awe.  What thing it is that maketh us stand in Awe of God. 
1166. a 30. Look Fear.     

B.  


Baalam.  A Notable description of Baalam the false Prophet. 
1171. a 10.20  Baalam though a false Prophet, yet had he some particular gift of prophesying from God. 
805. a 30  Why God gave Baalam the knowledge of foretelling of things to come. 
805 a 50.60  Of Baalam hired to curse God's people: and the History of him and his Ass. 
802. a 50.60. and b all. 803. al. 804. all, specially in b 20.30. etc.  Baalam his prophesy of a star that should come out of jacob, 
etc. 804. b 60. and 805. a 10. Look Prophets.    


Babes.  God is not said to be void of pity, though he commanded even young Babes to be slain. 
303. a 20.30  Babes though we esteem them faultless, had naughtiness enclosed in them: and therefore are damnable. 
1●43. b 50  If God take young Babes out of the world, and damn them, yet is there no rigour in him. 
1143. b 20.30  how it cometh to pass, that young Babes being innocent, are destroyed with other notable offenders. 
1143. a 30.40.50.60  Saint Paul's meaning, when he saith, we must be like new borne Babes. 
495. b 50  Why Saint Paul treating of the use of the Gospel, saith we must not be like little Babes. 
527. b 30.40    


Backebite.  It is the kindling of a fire when we Backbite any man. 
237. a 30  Of such as do Backbite their neighbours. 
236    


backbiting.  Backbiting is a false witness bearing. 
237. a 10.20  Backbiting doth much more harm than robbery. 
236. a 50. Look slander.    


Baptism.  Against private Baptism, though some what tectlie, and in what respect. 
910. a 10.20  In what respects Baptism were but a contemptible thing, and how it is of importance. 
894. a 30.40  With what reverence Baptism was administered in the primitive church. 
838. a 30  The Papists have Baptism, which is the sign of Christianity, but have utterly abolished the true use thereof. 
564. a 10  How the Papists storm when we say that Baptism is to be ministered in a known tongue, and allow not of their added trumpery. 
544. a 10.20  Of what things we have assurance in our Baptism. 
505. a 30  How we ought to be affected when we see that Christ warranteth us by baptism that we be made clean by him. 
513. a 10  What things the Papists have added unto Baptism, and the season of the same. 
505. ● 50  Baptism the mark of God's free bestowed adoption. 
1110. b 40  What things children having received Baptism in their infancy, should learn when they come to age of understanding. 
1083. b 30.40  What we are to gather by the visible sign of Baptism. 
1081. a 40  What the ceremony of Baptism sigfieth. 
1055. b 40  Baptism by water and baptism by the spirit, and to whom they do severally belong. 
1055. b 40.50.60  Of Baptism, and that the same succeed in place of circumcision. 
1055. b all  Baptism the mark whereby Christ marketh us to be of his flock. 
1048. b 20  Of the force of Baptism, and what notable things are wrought thereby. 
1244. b 50.60  how the Papists, have defiled and corrupted Baptism. 
1245. a 30.40.50.60  What is meant by Baptism, and wherefore it was ordained: read that well. 
299. a 10  Baptism a visible image of a spiritual thing. 
137. a 40.  The end of the holy sacrament of Baptism. 
93. a 20.30  The cloud and the fire were a kind of Baptism to the old fathers. 
41. b 10  Baptism doth warrant us Gods presence more certainly than the figure of the cloud. 
41. b 10.20  What the Papists think of wicked desires after Baptism. 
242. b 60  What the son of God doth witness unto us by Baptism. 
336. b 10  Our Baptism will cost us very dear if we make it not available: read that place well. 
442. b 30.40.50  Of the true meaning of our Baptism. 
441. a 20.30 etc.  Of Baptism and the outward sign of the same. 
441. a 10.20  To what use Baptism serveth us. 
441. a 60. & b 10  How we have withdrawn ourselves from God after Baptism. 
421. a 50 Look Sacraments.    


Bargain.  Of what things we must have aim when we make any Bargain or covenant. 
94. a 30. Look Covenant.    


Basan.  Of the hill Basan, and why it was so called. 
1124. a 60    


Bastards.  Why God by his law did shut Bastards out of his congregation. 
796. b 30.40 etc. 797. b all  Why the Prophets called the jews (being Abraham's children lineally) Bastards, or strumpet's children. 
797. b all    


Battle.  Of divers orders prescribed to the jews when they went out to Battle. 811. b all, and what doctrine we have to gather thereof. 
811. b all.  Notable doctrine upon these words that Og King of basan came flinging forth to give Battle. 
86. b 30. etc. and 87. a 10 etc. Look War.    


Battles.  Of spiritual Battles a discourse inferred by application. 
717. all, Look Wars.    


Battlemens'  Why Battlements or rails were commanded to be made about houses in the jews time. 
779. b 50.60.777. a 40 50 Look Building.    


Bawdry.  That filthy and lewd talk is a kind of Bawdry. 
883. b 30    


Beast  Why the jews might not eat of a beast that died alone of itself. 
559. a 50.60    


Beasts.  Naturally it is a grief to men to be counted Beasts, and wherein they differ from beasts. 
120. a 10.20  how God maketh reasonless Beasts serve for our benefit, and for our destruction. 
1141. b 40.50.60  In what cases Beasts are better than some men. 
1148. b 20.30  The agreement of Beasts between themselves, & that there need none other judge to condemn men of cruelty. 
516. a 10  What Beasts the jews might eat, & not eat. 555. a 40.50.60: and why they were tied to such an observation of clean and unclean beasts. 
ib. b 10.20 etc. 556. a 10.20  The difference of Beasts clean and unclean immediately after the flood. 
557. b 30.40  What Beasts were to be offered and not offered in the temple 
595. a 30  Certain laws set down touching Beasts going astray, or trying under their burden, sermon 125. 
beginning at page 767. a  God sendeth men & women to school unto brute Beasts to learn their lesson. 
775. b 20 30.40.50.60.  The Beasts that do us service must be gently used. 
780. a 20.30  What we have to gather by these words, that we must not defraud the Beasts that have laboured for us. 
877. b 60. & 878. a all.  In what respect, and to what end God doth nourish & is careful for Beasts. 
877. b 50.60.878. a 30  How the mercy of God extendeth even to brute Beasts: read the place 
877. a all etc.  Under what condition GOD put all Beasts in subjection to us. 
877. a 40.50    


Bees.  The manner of Bees flying upon men to sting them. 
57 b 10  The Amorhites compared to Bees, and how. 
57 b 10  To what end Moses used the similitude of Bees. 
57 b 10    


Being.  Of God's Being, what the same is, and how we make him an idol. 
1156. a 60. b 10  What we have to mark concerning our Being at this day. 
1139. a 10.20 etc.  Of our Being as we are by nature, and of our first being when God calleth us to the knowledge of his truth. 
1138. b 20.30.40.50.60    


Begotten.  That we are Begotten of God and sustained by the doctrine of the gospel. 
1133. a 40    


Beggar.  How the place in the old Testament, that there should be no Beggar in Israel is to be understood. 
586    


Beggars.  What may ensue if we suffer Beggars to be among us. 
586. a 10.20  Why it is a shame that among people that profess God there should be Beggars. 
586. a 10  That stout Beggars are to be reform, and why. 
586. b 50  Remedies to prevent the having of Beggars among us. 
586. a 40.50. b 50.60    


Begging.  Begging nothing else but a nourishment of wicked rascals. 
586. b 30  To forbid Begging, and to do no Alms is to cut the throats of them that be in need. 
586. b 40  What inconvenience followeth where Begging is suffered. 
586. a all.  How Begging even by the order of nature is always to be condemned. 
586 a 10.20.30.40    


Belief.  Wherein the Belief of men doth most show itself. 
350. b 60 etc. 351 a 10 Look Faith.    


Believe.  Of this word Believe, and what the same importeth. 
1064. b 10.20  The cause why so few Believe now a days. 
423. b 10    


Believer.  How no man can call himself a Believer. 
336. b 40 Look faithful    


Bells.  The reason why Aaron ware Bells upon the skirts of his garments. 
502 b 10  What devotion the blind Papists think to be in ringing their Bells, and how they imitate the jews. 
613 b 20    


Belliegods.  The cruel and overfierce appetite of divers Belliegods noted. 
560. b 50 60.561. a 10 Look Drunkards and Gluttons.    


Benefit.  God cannot abide that men should despise and refuse the Benefit that he offereth. 
71. b 60  Gods denying of us our demands is to our Benefit and how. 
105. b 10.20  Who they be that will fully refuse the Benefit that he promiseth. 
55. a 10  What is the principal and chief Benefit that we can receive in this life. 
982. a 50.60. b 40.50.60    


Benefits.  The cause why God bereaveth us of his Benefits. 
621. a 40.50  The more benefits we receive at God's hand, the more he bindeth us unto him. 
289. a 50  In what respect we are said to defile God's Benefits. 
283. a 30  Spiritual Benefits belonging to the saving of our souls, whereof we have a portion already. 
283. a 10  Of what things men must be fully persuaded, or else they will never duly perceive themselves to be bound to God for his Benefits. 
279. a 30  A supposed speech of Christ upbraiding us with the precious Benefits that he hath bestowed upon us, and how well we reward him for the same. 
196. b 10.20.30.40.50  how we must bethink ourselves of all the Benefits whereby God hath bound himself unto us. 
186. a 40 50.60. & b 10  In what sort and manner we devour up God's Benefits. 
279. b 30.40  A recapitulation of the Benefits wherewith God hath blessed us. 
178. b 50.60  how long God will have all his Benefits bestowed upon us to be linked together. 
170. a 30  Why we ought to use God's Benefits, well. 
152. b 50  We must possess God's Benefits in fear and carefulness. 
152. b 60  In what respect all God's Benefits shall serve to our condemnation. 
149. a 10  If the unbelievers be to be condemned for abusing Gods Benefits, woe to us. 
142. a 10  What we must do to enjoy God's Benefits. 
46. a 40  What our behaviour must be when we pass through this world amids Gods Benefits. 
69. a 30  An examining of ourselves, what we become the better by God's Benefits. 
456. b 10  A rehearsal of the singular Benefits that God bestowed on the jews in the wilderness. 
458. a 50.60  Why God giveth us his Benefits in full portion. 
326. a 10  Learn to know the lawful use of God's Benefits: 
Page. 305. b 50 60  We must be mindful of the Benefits which God hath done to our fathers although we have not seen them in our time. 
1115. a 60  That all the Benefits of God belonging to this transitory life, must serve us for ladders to mount upward: and of their use and end. 
950. b 30.40.50  A form of acknowledging Gods Benefits delivered to the jews, and what we have to learn thereby. 
895. all. 896. all. 897. all.  That we are unable to receive the fullness of gods Benefits, and that he distributeth them to us by piece-meal, and why? 
951. b 10  Why it behoved God to bestow his Benefits more largely on the Fathers that lived under the law, than on us. 
951. a 30  Under this word the land of Chanaan all the Benefits that God bestowed on his people were comprehended. 
551. b 10  In what respects God will establish us in the possession of his Benefits, & dispossess us of them. 
551. a 20.30.40  Touching the manifold Benefits of almighty God, the use and abuse of them: Read the Sermon. 
181. all through.  In what cases God casteth the Benefits which we have received in our teeth. 
1111. b 50.60. 1112. a 10  Why God lingereth the time to put us in possession of his Benefits. 
506. b 10  A repetition of diverse notable Benefits of GOD bestowed upon the jews, and of their ingratitude. 
1095 a all.  Wherein we do wickedly corrupt God's Benefits. 
69. a 30  The great contrariety between the wicked jews and God's Benefits. 
46. a 30  What estimation we must make of God's Benefits. 
46. a 50  God is not like men in bestowing of his Benefits. 
39 a 40.50  In all the Benefits that we have received of God, we must consider in what taking we had been, if we had gone without them. 
89. b 10.20.30.40  God must be feign sometimes to cut us off from his Benefits. 
103. b 10  We have need to be put in mind of God's grace and Benefits, and why? 
83. a 50.60. etc. b 10  A rehearsal of God's particular Benefits bestowed on the jews 
65. b 40  What we must do, or else we shall never make account of God's Benefits. 
36. a 20  A consideration to be marked of God's manifold Benefits. 
36. a 30.40  The Benefits of God quickly forgotten. 
27. b 30  A notable record of God's spiritual Benefits, and what duty we own unto him therefore. 
27. a 60. and b 10.20.30.40  Sundry spiritual Benefits of God particularly mentioned. 
36. a 30.40  We ought to make a rehearsal of God's Benefits bestowed upon us, and how? 
25. a 10.20  The often putting of us in mind of God's Benefits is no needles doctrine 
17. a 30  The remembrance of God's Benefits ought to provoke us to serve him continually the better. 
13. a 10.20 30  To what end the opening of God's Benefits unto us do tend. 
17. a 10.20  The Benefits of God bestowed upon us, and upon the jews compared. 
3. all.  God's Benefits shed out upon the unbelievers, are turned into a curse unto them. 
325. b 10  How soon the remembrance of God's Benefits passeth from us. 
595. b 10 20    


Benjamin.  How it is meant that God dwelled upon or between the shoulders of Benjamin. 
1210. b 20.30  In what respect it was spoken that the tribe of Benjamin should be robbers. 
1209. b 40.50  The tribe of Benjamin blessed, and in what points that blessing stood. 
1209. a 50.60. etc.  The Temple where God would be served was built in the tribe of Benjamin. 
1210. b 20.30  The tribe of Benjamin seemed to be as a looking glass of God's wrath, and how? 
1210. a 10  The tribe of Benjamin was very populous and strong. 
1210. a 30  The tribe of Benjamin placed in the borders or marches of two kingdoms: and how? 
1209. b 40.50 Look Tribe and Tribes.    


bethel.  Of the Revelation that was given to jacob in bethel. 
1216. a 40.50 60    


Bigamy.  Of Bigamy, or the having of two wives: read at large. 
652. b 30. etc. 653. a 10 etc.  Begamie is clean contrary to marriage and why. 
749. b 50.750. a 10.20 Look Wives.    


Bird.  Why God forbade men in old time to catch an old Bird sitting upon her young ones. 
560. b 20  The effect of the Law which willed men to let a Bird alone when she breedeth her young. 
775. a 30.40. etc. 776. all.    


Birds.  How silly Birds do teach men and women their lesson. 
775. b 10.20.30. etc. 776. a all.  Of cruelty towards silly Birds, and of such as use such cruelty. 
776. a 50 60. b 10.20  Why Birds care no further forth for their young ones than till they be able to shift for themselves. 
775. b 50    


Birthright.  Reuben lost the title of his Birthright, and for what offence. 
1193. b 40.50.60.1194. a 10  Of the Birthright of the first borne, whereof the law was very ancient before God. 
751. b 50.60  In what case the first borne may be dispossessed of his Birthright: as for example. 
752. b 40.50.60    


Bishops.  They that bear the name of Bishops and Prelates in the popedom are but Idols and dumb pictures. 
665. b 50    


Blaspheme.  To Blaspheme God is the uttermost point of all lewdness, and a defying of God. etc. 
197. a 60  Who he is that doth Blaspheme, and wherein he doth so. 
194. b 50  What will ensue if any man be suffered to Blaspheme God's name. 
211. a 50    


Blasphemer.  Of a certain Blasphemer whose lewd opinions all men abhorred. 
545. b 60    


Blasphemers.  Christians proved to be great Blasphemers. 
196. b all, and 196. a 10  The world holdeth scorn to give God his honour, this place toucheth Blasphemers & such like naughtipackes. 
627. b 50.60. Look Swearers.    


Blasphemy.  Who they be that commit Blasphemy: 
194. b 50.60. and 195. a 10  It is horrible Blasphemy to say that the people of old time had no more but a certain figure of the spiritual good things which are given us presently in these days. 
465. b 10.20  The Blasphemy of the Syrians against God noted. 
329. a 10  The Blasphemy of pope Sericius. 
228. b 60. & 229. a 10  Horrible Blasphemy, to find some better thing than is contained in God's word. 
250. a 10  The cause why venomous tongues now a days are not ashamed to burst out into Blasphemy against God. 
76. a 50.60  Against such as bear with Blasphemy when they hear it by the way in passing by. 
211. a 30.40  Of oaths matched with Blasphemy. 
287. a 10.20  That Blasphemy hath full scope, and how the case standeth when it is reproved. 
542. a 10.20.30  Blasphemy noted in the Papists two ways against God. 
525. b 10.20 etc. 40  Against such as cover and cloak Blasphemy a place worthy to be noted. 
542. a 20.30    


Blasphemies.  God spared the Israelits, for the respect sake that he had to the Blasphemies of the Infidels. Read how. 
1144. all. 1145. all, 1146. all, 1147. a 10. Look Oaths and Swearing.    


Blastings.  Of the blastings or mildews, and whereof they come. 
966. b 10    


Bless.  What the word Bless betokeneth in the Hebrew tongue. 
428. a 60  How the Levites did Bless in the name of God. 
428. b 30.  Of a ceremony that the high Priests used when they did Bless the people. 
429. a 20.30  What it is to Bless the name of God. 
428. b 10.20  What is the meaning of the scripture, when it saith that God doth Bless men. 
428. b 40  The meaning of these words, God will Bless us in our issue: Read it and remember it. 
326. a 20.30.40.50.60 & b 10.20  Why GOD sayeth no more, but that men should praise and Bless him in prosperity. 
360. a 60. and b 10.20.30  We Bless one an other by prayer and well wishing. 
1184. a 40  What kind of men God hath promised to Bless. 
827. a 20  The diverse signification of this word Bless in the scripture. 
1226. b 40.50 60  Upon what condition God doth Bless us. 
806. a 40.50  To what purpose God ordained that the Priests should Bless his people. 
805. b 60.806. a 10    


Blessed.  How the faithful cease not to be Blessed of God, though the world see not Gods benefits so apparently in them 
325. a all, & b 10  What he must do that desireth to be Blessed in his own person, and in his household. 
345. b 40.50  Why God commanded in the time of the Law, that all new things should be Blessed. 
356. a 10.20  Two places reconciled, the one avowing Christ to be Blessed, the other accursed. 
764. b 10  The reason why we are Blessed at God's hand when men bless us with their mouth. 
805. b 40.50.60  When we are Blessed of God's Prophets, the same is a warrant unto us of God's blessing. 
805. b 30.40  That we are much more Blessed than they that lived under the Law: and why. 
950. a all.    


Blessedness.  Wherein our true Blessedness doth consist. 
192. a 20    


Blessing.  Whether God's Blessing be to be found among us now a days as it is promised: Read this place again and again, it is note worthy. 
326. a 40.50.60. & b 10.20  What we must do if we will have God to shed out his Blessing upon us. 
346. a 10  Gods Blessing is the only means whereby to prosper, and to whom the same is promised. 
345. b 10 20  God promiseth his Blessing in such sort to his people, as they shall feel it even in this world, etc. Read the place 
264. b 30.40  What we must do if we will have God to vouchsafe us his Blessing. 
92. a 50 60  What we must do if we would have God's Blessing. 
80. a 40  The cause why GOD withdraweth his Blessing from men. 
108. a 40  A notable and most excellent Blessing of God, whereof we ought to glory. 
164. a 10  Of Blessing as it is peculiar and belonging to the office of ministers. 
1184. a 40.50  The Blessing wherewith Moses blessed the Israelites before his death: Sermon. 
191. at page 1184. and so forward.  Touching the Blessing of the Law and the Gospel, read page. 
1185. b all.  Of Christ Blessing his disciples, at his ascension. 
1185. b 40.50  Of one everlasting Blessing of God now adays, surpassing all the blessings of the law. 
1184. b 20.30  Of the Blessing which the priests made in the time of the Law. 
1185. b 10.20  Of the Blessing which jacob made over his children. 
1184. b 20.30.40  Of God's Blessing, and his free goodness or favour: read notable doctrine, 
page 1226. b. 40.50.60  Why God in speaking to his people putteth Blessing before cursing. 
1048. b 30.40.  Why Moses saith, that when the law was published, a Blessing was set before the people. 
482. a and b all  The meaning of these words, Behold this day do I set before you a Blessing and a curse. 
482. a 30.40.50 etc.  A doubt cast, how it cometh to pass that Moses speaking of the law, saith that he setteth forth a Blessing, considering the impossibility of the condition in respect of us. 
483. a 10.20  How the Blessing of the law is performed in us, and by whom. 
483. b 30.40  An instance that it is in vain for Moses to say, I set before you a Blessing, and the same resolved. 
483. b 10.20  Two points to be noted, why God joineth a Blessing with his word. 
483. b 10.20  In what respects the law should bring us Gods Blessing. 
483. a 50  What Blessing the word that is preached unto us in God's name doth bring. 
483. a 10  What shall become of us, if we receive not the Blessing of God's word, and what that is. 
484. a 30.40  Gods Blessing set forth more openly in the gospel than in the law. 
484. a 50.60  Most excellent doctrine upon these words, that thou mayest kill and eat according to the Blessing which thy God shall give thee: this toucheth both poor and rich. 
510. a and b all. 511. a all  After what manner God promised Blessing to the jewish people. 
486. b 30 40  The wicked dealing of the world to maintain their fine fare noted, & by what means we disappoint ourselves of God's Blessing in our diet. 
512. a 30.40.  Every man must moderate his diet & far according to God's Blessing, and how that is meant. 
511. b 60  What we must do if we intent to feel God's Blessing, and to have the same continued among us. 
571. a 60. and b all.  Touching the priests Blessing of the people in the time of the law: and to whom the same doth now appertain. 
738. b 50.60.739. a 10  That Christ's Blessing should be uttered in his name: & who do the contrary, namely bless in their own name. 
806. a 20.30  Of God's Blessing, and how we ought to consider thereof, and when it shineth clear in a man. 
826. all, 827. a 10  Of God's Blessing of the labour of our hands, and what we are given to understand thereby. 
958. b 60 959. a 10 etc.  How Gods Blessing and men's labour go together. 
959. a 40.50  Of the sovereign Blessing of all blessings. 
924. b 10  Under this word Blessing is comprehended all manner of prosperity. 
942. b 50.60  The chief Blessing that we can desire of God is in our own persons, and how. 
951. a 20  Of God's Blessing of us in the fruit of our cattle. 
953. a 40.50.60 etc.  Of God's Blessing of us against our enemies. 
953. a 60. & b 10  Of God's Blessing of us in the fruit of the earth. 
953. a 40.50.60 etc.    


Blessings  That the Infidels, can take no profit by God's Blessings, though they be powered upon them never so largely and why. 
955. a 40.50  What kind of instructions Gods Blessings ought to be unto us. 
65. b 50  Though God bestowed his Blessings upon the Moabites and the Ammonits', yet were they never the better for it, and why. 
68 b 60. and 69. a 10  To what end God sendeth us his Blessings. 
247. b 20  What will make us enjoy Gods earthly Blessings to our welfare. 
69. a 10.20.30  It is no hurt at all to us though God cut off the Blessings of this present life from us. 
51. a 10  What be the Blessings of God on the children of the faithful. 
190. b 10.20.30  To what end the Blessings of God upon us do serve. 
291. a 10.20  The Blessings that jacob and Moses gave the twelve tribes were prophecies. 
1212. b 10. & a 20.30.40  The Blessings which Moses giveth to the tribes of Israel. 
1193. a 10.20  Laying on of hands, a sign used in all solemn Blessings. 
1244. a 30.40  Why God, to win us unto him, beginneth with Blessings & not with cursings. 
961. a 60.962. a 10  How Gods Blessings joined with his threatenings served the better to bring back the jews to God. 
1049. a 10.20.30  Read the 154. and 155. sermons how God entreateth his people by Blessings or promises. 
 How we must answer Amen to the Blessings of God. 
487. a 60. & b 10  We must answer Amen willingly, when the Lord behighteth us his Blessings 
487. a 40.60  A commemoration or rehearsal of the Blessings that God uttered to the people of the jews. 
486. b 30.40  The cause why God withdraweth his Blessings from us. 
519. a 50.60. & b 10  By what means we neglect Gods Blessings, and might otherwise enjoy the same. 
324. b 20.30.40.50  By what vain toys we have purchased Blessings in the Popedom. 
806. a 20.30  How the twelve tribes were divided and the Levites in the midst, while Blessings and cursings were uttered of either side. 
922. b 60. & 923. a 10  Of the Blessings of God, and that they are conditional. 
923. b 20.30  The diverse and manifold Blessings of God particularly repeated to them that keep his commandements, read the 153 and 154 sermons. 
 The cause why God interlaceth his Blessings with so many afflictions. 
947. b 20.30.40  The manifold ways whereby even the faithful are deprived of God's Blessings. 
947. a 60. & b 10  Temporal Blessings do but serve to give us a taste of the heavenly life 
950 a 10.20.  A commemoration of certain temporal Blessings pronounced and promised to the observers of God's law: 
read all the 154. sermon beginning at page 948. a 50. etc.  The cause why we conceive not the value of God's Blessings here. 
952. a 10. 20  How we like sick folk refused the offered Blessings of God. 
951. b 10.20 Look Benefits.    


Blind.  What doctrine we have to gather by God's law providing for the safe directing of a Blind man in his way. 
931. a all, & b 10.20  In what cases we be like Blind men, & have need of succour. 
931. a 10  How the Blind were not to be caused to stray or stumble, and that such as procured it were accursed. 
930. b 40.50.60    


Blindness.  The jews condemned of greater Blindness than the wretched Paynims, and why. 
124. a 30    


Blood.  The soul or life of every living thing is after a sort represented by their Blood. 
515. b 30  What we have to learn by the ceremony, that the jews should not eat the Blood of Beasts. 
515. b 50.60  The Blood of beasts forbidden to be eaten in the old law, and why. 
515. a 60. & b 10.20.30  God at this day giveth us leave to eat the Blood of beasts. 516. b 30.40: and how the Apostles taught that it was lawful so to do. 
ib. 50  God desireth not to have man's Blood sacrificed unto him: this is proved by the story of Abraham and Isaac. 
525. b 20  Why the jews might not eat Blood of beasts. 
559. a 60. & b 10  Why the Apostles forbade the gentiles to eat Blood or any that is strangled 
559. b 40.50.60  The fault of some noted that have thought it deadly sin to eat the blood of any beast. 
559. b 60. & 560. a 10  Noah and his offspring forbidden to eat the Blood of beasts, and what we have to learn thereby. 
559. b 10.20  Who be said to bring Blood upon their house. 
777. a 40.50.60.778. a all.  How precious man's Blood is in the sight of God. 
686. a 20 etc.  Why it is said in scripture that Blood doth cry to God. 
692 a 10.20  Why it is said that the Blood shallbe upon a whole nation, when men have not been held short that they might not commit murders. 
691. a 50.60 & b 50.60.692. a 10  Of the crying out of Blood, and how the blood of Christ shall cry out for vengeance against all the faithless. 
742. a 10  That when any Bond passeth between man and man, the same must be indifferent for both parties. 
881. a 10    


Blouddinesse.  Why the prophet isaiah upbraided the jews with the Blouddinesse of their hands. 
516. a 60. & b 10    


Bloudshedde.  Expiation for Bloodshed, when the murderer is unknown that did it. 
736. all, etc. in the sermon.  Who they be that shallbe guilty of the Bloodshed of our Lord jesus Christ. 
742. a 10.20 Look Murder.    


Body.  Of the Body of Moses, whereabout the archangel fought with Satan, and that no man to this day, knoweth where the same was buried. 
1238. all, 1239. all, 1240. all.    


Bodies.  Why God commandeth us to keep our Bodies clean. 
492. b 60.493. a 10  Our Bodies (make we never so great account of them) are but as arbours made of leaves. 
616. a 50.60: and why they are so compared, ib. 10.20  Our Bodies are our best and chiefest houses, and of building the same. 
616. a all.  The great care that GOD hath over these our mortal Bodies declared. 
777. b all.    


Boldness.  Of a kind of Boldness which faith doth engender and breed. 
914. a 40.50.    


Bond.  Of the unseparable Bond between God and man, and what it is. 
1147. b 30  Of the Bond that we have made with God in baptism. 
1029. b 30  The sum of the Bond passed between God and us. 1028. b all: and what doctrines depend thereupon. 
1029. a all.  When God maketh us to pass any solemn Bond with him, he bindeth himself first: and what we have to learn thereby 
1028. b 10.20. Look Covenant.  What is the chief and principal Bond in marriage. 
882. a all.    


Bonds.  What uprightness ought to be used in Bonds. 
880. b 40.50.60  That God covenaunteth with us, as if two parties should meet to pass Bonds on either part: as for example. 
912. b 40.50.60. Look Covenants.    


Bondage.  The cau●●s why Moses termeth Egypt the house of Bondage. 
185. a 20  To what 〈◊〉 Gods delivering of the jews from the Bondage of Egypt did tend. 
160. b 10  Into what Bondage the Pope and his rabble labour to bring the Church. 
389. a 60. & b 10  What Gods purpose was, when he delivered the jews out of the Egyptian Bondage. 
1014. b 40.50.60.1015 a 10  At what time such as yielded themselves into Bondage for the discharge of their debts were released. 
572. b 50.60  Slavish Bondage not utterly abolished among the faithful professors. 
587. b 20.30  The Bondage of servants and bondslaves among the jews & the heathen: and the term of their time. 
587. a 60  In what countries the Bondage used among the jews is still retained. 
589. a 10  No more such Bondage among us as was among the jews and heathen. 
589. a 10  Though a servant were set at liberty at the seventh year, yet were his children feign to abide in Bondage still. 
592. a 10.20  Of the Bondage whereout jesus Christ hath delivered us, whereof we are not yet quite discharged. 
605. b all, 606. a 10  The horrible Bondage of the jews in Egypt. 
895. b 40.50.60  The form of proceeding and using of such as did yield themselves into Bondage in the time of the law, and was therewith contented. 
591. a 50.60. b 20  deliverance from Bondage promised to the jews after four hundred years. 
896. b 40.50.60  how GOD warned such among the jews, as had been misadvised to beware how they did cast themselves into perpetual Bondage. 
592. b 10.20.30.40  The full term of the Bondage of a bondservant among the jews, and the year of his release. 
91. a 20    


Bonfires.  Bonfires on midsummer night in time of popery for expiation. 
668. a 10    


bondservants.  God will have the jews give their bondservants somewhat wherewith to set up their trade after their six years service. 
588. a 10. and why. 20 60. b 10.20.30  Release given to bondservants a piece of the jews acceptable service to God. 
588. a 10  bondservants even among Christians, and how they are to be used. 
587. b 10  The jews refused to give freedom to their bondservants. 
589. a 10  Demonstrative persuasions used by God to the jews, that they should give their bondservants somewhat to their setting up, after their time of service expired. 
588. b 10.20  A hard using of bondservants, and indeed an indirect means to hold them in bondage still. 
588. a 60. & b 10  Men in old time might kill their bondservants and ask leave neither of law nor magistrate. 
588. a 40  A proverb, how many bondservants a man had at home, so many enemies had he: and how that byword did rise. 
588. a 40.50  How bondservants are to be used like hirelings, and not like oxen & asses 588. a 20: or rather like freemen. 
ib. 30    


Bondslave.  How these words are meant, he that consenteth to be a Bondslave shall abide in that state for ever. 
591. b 40.50  A Bondslave & an hireling compared, and why a bondslave deserveth the better wages. 
594. a all.    


Bondslaves.  Bondslaves released upon a certain qualification. 
587. b 30  How the heathen used Bondslaves, and how the civil Laws determine touching them. 
588. a 10.20.30  The peculiar mark that voluntary Bondslaves had in the time of the Law. 
591. a 50.60. & b 20  How gently and courteously the jews used their Bondslaves. 
592. a 10.20.30  Why God putteth the jews in mind so often that they had been Bondslaves in the land of Egypt: and what we have to gather thereby. 
610 a 20.30. Look Servants and Slaves.    


Borders.  Why the jews were commanded to make fringes or Borders at the neither parts of their garments. 
783 b all, 784. a all. Look Garments.    


Boring of ears.  Of Boring bondservants through the ear with an awl. 
591. a 50.60. & b all.  To what end the Boring of the servants ear was. 
592. a 50  Gods Boring of our ears is not outwardly but inwardly. 
593. a 60. b 10  Whereunto David's speaking of the Boring of his ear by God, did tend. 
593. a 20  The meaning of David by these words, Sacrifice for sin is not the thing that thou requirest, but thou hast Bored mine ear. 
593. a 10    


Bounds.  The Bounds and borders which God had promised his people. 479. b 10. and how long it was before his promise in that point was accomplished 
ib. 30  God hath appointed every people their Bounds. 
63. a 50  Bounds are a holy thing by men's own confession. etc. 
63. a 50  It is not for men to remove Bounds, although they have been confounded, etc. 
63. b 30.40  The causes why men are not ashamed to transpose the Bounds which God hath set them. 
63. b 10  Who they be that do what they can to break the Bounds that God hath set. 
63. b 20  It is with Bounds [mere and buttles] of fields as with money, and why. 
63. a 60. & b 10  Bounds have been ordained in the world by God from the beginning. 
1117. a 10  The cause why the Bounds which God hath set in the world, are broken, and who began it. 
1117. a 10  Bounds and landemarkes are necessarily to be kept and maintained. 
693. a 50.60  What the heathen thought of altering Bounds or landemarkes. 
697. b 40.50  The benefit of the Bounds of men's lands, and that such are cursed as remove them. 
930. all.  Two things for us to mark upon the text Bounds and limits. 
697. b 60.698. a 10. etc.  What is commanded and forbidden in the law concerning Bounds and limits. 
697. a 40. etc.  The cause why men encroach upon their neighbour's Bounds. 
698. a 20.30.40  That it behoveth all men to hold themselves within the Bounds of their own duty: and what ensueth upon their not so doing. 
730. a 50.60. Look Limits.    


Breads.  It seemeth at the first blush to be but a childish thing when we say that God giveth us our daily Bread. 
350. b 40.50  How these words, man liveth not only by Bread are meant. 
352. b 20  God is not tied by necessity to use Bread when he will sustain us. 
352. a 20.30  With what intent Satan tempted Christ to turn stones into Bread. 
352. a 20  How can Bread being a dead thing, give life. 
351. b 50.60  How we must crave our daily Bread at God's hands. 
354. a 60. & b 10  How we make an idol of the Bread that sustaineth us. 
354. a 40.50  For what cause Christ said, man liveth not by Bread only. 
353. b 30.40  It is not the Bread, when we eat it, that nourisheth us. 
353. a 40.50  From whence the strength which Bread hath, doth come. 
353. b 10.20  Of the Bread of Angels, and whether they are fed or no. 
355. a 40  An notable consideration when we ask God our daily Bread. 
64. b 50.60  How we should let the Bread which we eat to nourish us, be a mean to direct us to the kingdom of heaven. 
951. a 10  The cause why the jews were commanded to eat Bread without leaven six days together. 
599. a all, b 10    


Brethren.  Some will needs be Brethren even in spite of God, and how. 
62. b 40  That even our enemies and persecutors are our Brethren. 
770. b 60.771. a 10  How they over whom princes do reign, are their Brethren. 
655. a 40.50 etc.  Brethren in the scripture is taken for this word countrymen. 
580. b 10    


Bribery.  Bribery forbidden in magistrates, and why? 624. b 10.20: and how subtly some would excuse themselves in that behalf. 
ib. 30.40.50    


Bribes.  The eyes of the wise are blinded with Bribes. 
16. a 10. Look Rewards and Gifts.    


Brother.  How an elder Brother may be dispossessed of his birthright. 
752. b 40.50  How far this word Brother is to be extended. 
770. b 40.50  We have to note upon this word Brother mentioned in the law. 
772. b 20.30.40  In what sense the Hebrews take this word Brother. 
881. a 60. & b 10  How these words, that the next Brother shall take the wife of his brother deceased without children etc. are meant. 
881. a 60    


Brotherhood.  Another Brotherhood, than that which is of the flesh to be regarded. 
772. a 10.20.30.40.50.60  With whom we must maintain Brotherhood and how. 
771. a 10  Of the Brotherhood which the Papists had with us, and that we ought to call them back again. 
810. a 10  What Brotherhood there is between Christians, and by whose means the same is wrought. 
591. a 30.40  Since what time there hath been a common Brotherhood among us all. 
822. a 10.20    


Buggery.  A curse upon such as defile themselves with Buggery. 
932. b 60.933. a 10.50  The remedy that God hath appointed against Buggery and lechery. 
933. b 50  How loathsome a thing Buggery is in God's sight, and the reward of filthy Buggers. 
933. a 40.50    


Builders.  Against what Builders the wrath and vengeance of God is denounced to fall. 
977. a 30.40    


Building.  What we have to gather by the law made and provided that Building might be without danger. 
777. a 60. & b all.  The manner of Building houses in jewrie, and in all the East countries. 
776. b 40.50  How the law made for Building of houses in such sort as they bring not blood upon them, expoundeth the commandment, Thou shalt not kill. 
777. a 10: Look Houses.    


Burial.  Of Moses Burial, and why it was not after the common fashion. 
1237. b 10  Why our forefathers used more pomp in the Burial of their dead than we do in these days. 
1243. a 10  Unto what heavenly things Burial doth serve to lead us. 
971. a 10.20  It was a punishment and curse of God for dead bodies to lack Burial. 
970. a all. 969. b. 30.40.50.60  What we have to judge in case the dead bodies of God's servants do lack the benefit of Burial. 
970. b 30.40.50.971. a all.  The meaning of these words, Thou shalt be buried with the Burial of an ass. 
970. a 10.20  Burial a privilege and a warrant of our resurrection. 
969. b 40  Burial allowed by God's laws for the bodies of such as were hanged. 
762. b 40.50.60  The devices of some countries for the taking down and Burial of their bodies that were hanged. 
762. b 10.20.30  What doctrine we have to gather by the comely ceremony of Burial. 
969. b 40.50.970. a 10    


Burials.  The Papists in their Burials have many gewgaws and pelting toys. 
1243. a 30.40    


burn.  The heathen used to burn their children to their gods▪ Look well on that place. 
523. a 60. & b 10. etc.    


Burning.  Of Thaberah which betokeneth Burning, and why the jews were chastised there with burning. 
408. b 40.50    


Burden.  What we have to learn by that where we be commanded to secure beasts that be fallen under their Burden. 
769. b 60. etc.  What Gods law bindeth us to do when we see our neighbour's ox or ass fallen down or tiring under his Burden. 
769. b 20    


Burdens.  In what cases we may be rightly said to bear one another's Burdens. 
770. b 20.30  S. Paul's meaning, Bear ye one another's Burdens, and what burdens we bear in this life. 
770. a 60. and b. 10.20    


Bush.  What we have to note, where it is said, that God dwelled in the Bush. 
1215. a 60. & so forwards.    


Buy.  The meaning of these words: Let them Buy whatsoever they have a mind unto. 
566. b 60.567. a 10. etc.    


Buying.  lots made for uprightness in Buying and selling: 
Read sermon 144. Look Sell.     

C.  


Calamity.  Why in a common Calamity the good and the evil are wrapped up together. 
991. a 20.30.40.50.60    


Calamities.  Of the Calamities that light upon the world, from whence they come and why. 
117. a 40.50.60. & b 10    


Call, & Call upon.  The word Call-upon taken for naming or calling upon. 
955. b 30.40 50.60  In what respect we may be bold to Call upon God's name. 
955. b 60. & 956 a 10  We must not Call upon God's name falsely, and who offend in that point 
956. a 30.40  how the Infidels being ignorant of God should know that God's name is Called upon over us. 
956. b 10.20  How the Papists storm, when we say we ought to Call upon none but God only in the name of Christ. & why. 
543. b 10.20  With what condition God doth call us 
297. a 20  The end why God doth call us to be his people, and of his flock. 
296 a 10  An encouragement given us to Call upon God. 
122. b 30.40  In what respect we be never disappointed whensoever we Call upon God. 
123. a 10  To what end God Calleth us, and bestoweth so many benefits upon us. 
171. a 30  After what sort we go forward, when God doth Call us. 
412. a 10.20  Wither it is that God doth Call us, & how we must obey that voice of his. 
466. b 10.20  Unto what place and to what thing the Lord doth Call us. 
170. b 10    


Calling.  The fatherly Calling of God that he useth towards us. 
281. b 60. & 282. a  Gods Calling of us to his inheritance, though he do it freely, yet is it conditional. Read that place. 
296. a 10  Of Gods once Calling of us, & whence he calleth us. 
503. b 10  By what thing our Calling is warranted. 
300. a 40.50  What will betide us, if we follow not the Calling of God. 
148. a 50  Innumerable occasions forged by Satan to turn us away from our Calling. 
27. a 10  Of the Calling of God which is without repentance: and what we have to gather of that doctrine. 
1047. b all. 1048. a all.  God's Calling of us unto him is conditional. 
554. b 40.50  With what condition Gods Calling of us unto him is. 
563. b 30  It is not lawful for us to put forth ourselves without Gods Calling of us. 
54. a 10  Of Gods Calling us to come to the heavenly life. 
35. a 30.50  What caused the old jews to turn away from the Calling of God. 
35. b 10.20  Of Calling upon the name of God, and in what senses the same is taken. 
1106 a 20.30.40.50  The cause of Gods Calling of us, and his enlightening of us in the belief of his Gospel. 
478 a 10.20  Our behaviour when we should follow God at his Calling. 
26. b. 60  Gods Calling of men is conditional, & how. 
324. a 10.20    


Candlestick.  Why the holy Candlestick had lamps upon it, wherein oil was continually. 
502. b 50    


Capacity.  The speeches of certain scoffers, when God doth any thing beyond the reach of man's capacity. 
453. b 30.40  Against such as babble against all things that exceed their Capacity. 
1107 b 50.60  God taught the fathers under the law according to their dull Capacity: & how is showed by comparison. 
959 b 50.60  How familiarly God acquainteth himself to our Capacity. 
1192. a 20.30 40.50.60. b 10    


Captivity.  Of Captivity, and specially that whereto we see our lineage committed, how grievous a plague it is. 
986. a 20.30  Captivity extendeth not only to the wicked, but also to God's servants▪ example of jeremy. 
990. b 60.991. a 10.20. etc.  A double Captivity threatened to the jews. 
1012. a 50.60. b all.  Of our Captivity under sin, & whence the same proceedeth. 
1053. b 10.20    


Cardinals.  The Cardinal's enemies to pure religion. 
545. b 30    


Care.  What kind of Care God doth well vouchsafe we should have to provide for our necessities. 
355. b 50.60. and 356. a 10  Of the Care which God hath over the dead, and what we have to gather for our instruction. 
Read sermon 120 and page 738. a 20.30  What kind of Care it is that a father ought to have of his children. 
1077. a 20.30.  The inestimable Care that God hath of our salvation. 
1078. b 40.50.60    


Careful.  That we must be Careful to fulfil God's commandments, & what we have to note thereupon. 
944. b 20.30. etc. & 945. a 10    


Carefulness.  Reasons to withdraw the faithful from worldly Carefulness. 
209. b 20    


Carelessness.  What our Carelessness, when God taketh such out of the world, as are able to build his Church, doth cause 
145. a 10  The Carelessness of men noted, how they bear themselves in hand touching Gods judgements. 
150. b 20    


cattle.  Of God's blessing of us in the fruit of our cattle. 
953. a all, b 10.  Laws ordained for straying cattle to be restored to the owner. 
767. a 50 60. b 50.60    


Ceremony.  A Ceremony in the time of the law of blessing things when they were new 
356. a 20.30  The jewish Ceremony of dedicating houses, & how far forth the same is to be retained among us. 
719. a all.  The Ceremony alone of the Saboth is to no purpose. 
20. a 40  Men make none account of the outward Ceremony of thanksgiving: Read the place 
359. b 40.50.60  Why the Ceremony of the Sabbath was so straightly looked unto under the law. 
202. a 30.40.50  The cause why God ordained the Ceremony of solemn feasting among the jews. 
507. a 40.50  Of the Ceremony that the high priest used in blessing the people. 
429. a 20.30    


Ceremonies.  That God esteemeth of Ceremonies, and in what respects he will have them maintained. 
660. b 10.20. etc.  Unto what pattern all the Ceremonies of the law had respect. 
1200. a 10  Of diverse papistical Ceremonies derived from the law. 
919. a 40.50  All the Ceremonies of the Papists are nothing but delusions of Satan. 
1245. a 50.60  The necessary use of Ceremonies among the jews, and also among the Christians. 
894. a all, & b 10  Of diverse superstitious Ceremonies wherein the papists do apishly imitate the jews. 
628. b 10.20. etc.  All the Ceremonies that we have serve but for our infirmity. 
599. b 40.50  In what respect God esteemeth Ceremonies but as toys and trifles. 
597. b 50.60 598. a 10  That the preaching of the jewish Ceremonies unto us, though they were but figures, etc. is not more than needeth. 
555. b 40.50  What is to be required, or else all our Ceremonies to Godward are to no purpose. 
561. b 50.  We will needs have Ceremonies to content God withal, & to discharge our duty towards him. 
561. a 60. & b 10. etc.  Ceremonies in the time of the law including certain prohibitions from cruelty. 
560. a 60. & b 20  The jews were diligent in observing the Ceremonies, but negligent in performing the substance of them. 
579. b 50.60. & 580. a 10  How far forth we ought to use Ceremonies. 
562. a 10  Ceremonies without instruction are condemned of God, & why. 
598▪ a 30.40.50  Of popish Ceremonies, & why the wretched world is ravished at them. 
598. a 10.30.40  God is now contented with a few ceremonies, & what those be. 
505. a 30  Reasons why God gave his people so many laws, rules & Ceremonies at their going into the land of Chanaan. 
503. a 10.20  The signification & meaning of diverse Ceremonies used in the temple. 
b all.  Why God listed not to give the jews the Ceremonies at the first, in such manner as they be set down in Leviticus, but reserved them a long time. 
503. a 50.60  Why God hath now abolished the ceremonies of the law that were of his own appointing. 
505. a 20  All the Ceremonies of the Law had some certain use, & whereto they served. 
299. b 10  God ordained not the Ceremonies without further consideration of some reason in them. 
299. a 40.50.60  Why Gods will was to teach his people humility by visible signs & outward Ceremonies. 
425. b 20.30  Why we use the Ceremonies of putting off our caps & lifting up our hands in praying. 
497. a 30.40  God giveth us such Ceremonies as are meet for us, & why. 
497. b 20.30  A rehearsal of certain particular Ceremonies, which the jews were bound to observe. 
501. b 40.50.60  We deceive ourselves, if we think to content God with Ceremonies. 
128. a 40  The Ceremonies of the law are no more in use. 
163. b 30.40  A repetition of diverse legal Ceremonies with their significations. 
302. a 10.20    


Certain.  For what cause God termeth his plagues Certain. 
1001. a 50    


Certainty.  God would have his people, in the time of the law to stand upon a Certainty and what we have to learn thereby. 
485. b 50.60  The malice of men noted in that they had lever follow uncertainty, than Certainty: see how. 
485. a 50.60 & b 10  We must be grounded upon Certainty so as we know the God whom we worship is no idol. 
489. a 20  How the papists reconcile themselves to god, but with no Certainty. 
1051. a 10  God hath ever showed his will to the faithful, so as they have had such Certainty in their doings, as was requisite. 
501. a 50. b 30    


Chanaan.  The fathers had not an eye to the visible land of Chanaan, but only took it as a representation of the everlasting dwelling place, etc. 
10. a all.  How the land of Chanaan was seen to be at the people of Israel's commandment. 
26. b 10  A similitude or comparison between the land of Chanaan, & the kingdom of heaven. 
27. a 20.30.40.50.60  To what end Gods setting forth of the land of Chanaan to the jews served. 
465. b 30.40.50  By what kind of people the land of Chanaan was inhabited, before the jews took possession thereof. 
295. b 40  What the jews should have considered, by their enjoying of the land of Chanaan. 
295. a 20  All that is spoken of the land of Chanaan must serve us for a figure and shadow. 
8. b 40  The land of Chanaan was as a mirror of the heavenly life. 
152. b 20  The cause why so great a sight to view all the countries of the land of Chanaan was given unto Moses. 
106. a 50  The meaning of God in calling the land of Chanaan the land of his rest. 
46. a 10  The land of Chanaan was not watered after the manner of Egypt. 
466. b 50 60. & 467. a 10.20  The fertility & fruitfulness of the land of Chanaan. 
1124. a 40.50.60. b all.  The fatherly care that God had over the land of Chanaan in sending rain upon it. 
467. b 50  Of the high situation of the land of Chanaan in respect of Egypt, & the country's circumiacent. 
1124 a 30  What moved God to give the land of Chanaan to Abraham and his seed. 
377. a 60. and b 10  The patriarchs were not put in possession of the land of Chanaan during their lives. 
377. a 60. & b 10.20  The causes why God commanded the Israelites to root out all the folly out of the land of Chanaan. 
327. b 50.60. & 328. a 10.30.40  How vilely servettus the heretic thought of the land of Chana●n. 
1124. b 40  The land of Chanaan lent of God for a time to the old inhabitants thereof: and who they were. 
1116 a 40  Seven sundry nations inhabited the land of Chanaan before the jews had possession thereof. 
1116. a 60. b 30  God appointed the land of Chanaan purposely to his own honour. 
330. a 30  Whereof the resting place of the land of Chanaan was a figure. 
347. b 50  The land of Chanaan was a mirror as it were of the kingdom of heaven. 
1047 a 20.30  What things are to be considered in the land of Chanaan, etc. 
279. b 60. etc.  What things Moses comprehended under this term, The land of Chanaan. 
290 b 60  A description of the land of Chanaan, as it was in the time of the jews, & as it is now. 
1093. b 10.20  A special consideration in the Israelites conquering of the land of Chanaan. 
95. a 60. & b 10  Under this word the land of Chanaan all the benefits that God bestowed on his people were comprehended. 
551. b 10  How jacob dying three hundred years before the partition of the land of Chanaan, could make a partition thereof notwithstanding. 
1212. a 30  What we have to learn by Moseses not entering into the land of Chanaan. 
1178. all.  None of all those which came out of Egypt entered into the land of Chanaan, but only two: and those which were new sprung up in the wilderness, being then but little children, as it were about a four or five years old. 
1183. b 10.20  The land of Chanaan was to Moses a sign and sacrament of the kingdom of heaven. 
107. a 10  The state of the land of Chanaan, what it is at this day. 
921. a 10  Whereunto the land of Chanaan should have guided the jews. 
503. a 50  Why it is said that the land of Chanaan was a land flowing with milk & honey. 
920. b 50.60  That all the people of Israel possessed not all the land of Chanaan that was given them, and why. 
711. b 20  Why God commanded that the people of the land of Chanaan, should be utterly rooted out and slain by the Israelites. 
728. a all. 730. a 10  Why God gave the land of Chanaan to the Israelites. 
8. b 20. Look Land of Promise    


Change.  We must not seek to bring in any Change or alteration into God's church: 
Read the whole 75 sermon, and page 461. b 30.40  That it is in GOD to Change Men'S hearts, and how. 
1052. a 50.1053. a 10 b 50    


Changed.  How it is meant that God is as it were Changed, when we humble our selves; seeing the Scripture sayeth, he never altereth his purpose. 
394. b 50 60. and 395. a 10. etc.  That it is needful for men to be Changed; and how. 
1058. all.    


Changes.  The life of man full of Changes, yea, even in his best estate. 
1230. a 50.60. b 10  From whence the Changes that we see commonly in the world. do come: Read that place. 
367. b 20.30.40    


Chapel.  That in Popery every man will have a Chapel by himself, etc. 
920 a 40    


Chapels.  Against the reserving of Chapels in castles or great houses. 
311. b 40.50    


Charge.  The common Charge of all men and women, touching the word of God to be continued and known. 
1174. a all. b 10  The Charge of such as take upon them to govern people. 
1179. a 10. Look Duty & Office.    


Charitable.  The means and ways to be Charitable and kindhearted. 
581. a 20.30. Look Merciful and Pitiful.    


Charity.  Effectual reasons to move us unto Charity to the poor. 
610. a 20.30.40.50.60. & b 10 20  Of Charity, how the same is to be showed to the poor, and the true bond thereof. 
856. a 10.20.30.40  That our Lord in his law requireth all things which concern Charity. 
934. b 20  God ordained the sabbath day for Charity sake. Read how. 
208. a 60. and b 10  Why Charity is treated of in the first table, seeing it belongeth properly to the second. 
208. b 50  Why Paul bringeth us back to Charity, when he setteth forth the commandment of obeying the magistrate. 
214. b 20  At what thing Charity doth take her beginning. 
214. b 10  A notable way that God useth to try our Charity. 
585. a 10  Gods trying of the Charity of the rich by what means, and to what intent. 
511. a 20  Why God forbade murder before he come to command Charity. 
223. a 30.40  With what rule the exercising of our Charity should accord. 
580. b 20 Look Compassion, Mercy, & pity.    


Chastise.  Why God sometimes doth Chastise us sharply. 
280. b 50.60  God never lifteth up his hand to Chastise us but upon good deliberation: Read how. 
394 a 50.60  Why God is feign to scourge, Chastise and tame us with beating. 306. b 60 and that he doth it of necessity. 
ibidem 20  God doth Chastise and tame us, when soever he doth any thing that misliketh us; Read to what end. 
198. b 60 Look Afflict.    


Chastisement.  How the wicked behave themselves, so soon as they feel but one yirke of God's Chastisement. 
143. b 10.20 Look Affliction & Correction.    


Chastisements.  All the Chastisements of God are curses, yea even upon the faithful. 
947 a 60. & b 10  The cause why God continueth & prolongeth his Chastisements upon us, and withdraweth them not, when he hath once punished us. 
1162. a all.  The Chastisements of God on the faithful, by the example of Isachar. 
1218 a 60. b 10.20.30  Of diverse chastisements which God sendeth upon some, but not as punishments for their sins: as for example. 
976. b 50.60  Of bodily Chastisements, also of the Chastisements of the mind, & how dreadful the same be. 
972. a all. b 10. 20.50.60  The scripture likeneth all the Chastisements which God sendeth upon men unto drinks, & how. 
1153. a 20.30  The end of God's Chastisements laid upon us. 
42. b 60. & 43. a 10  Gods Chastisementes tend to bring us to repentance & humility. 
50. b 50  The Chastisements of God on the good and evil have contrary effects. 
156. a 20.30  The fruit of the Chastisements which God doth send us. 
1050. b 10.20  God reserveth Chastisements till their due time, and knoweth why he delayeth them. 
1155. b 40.50.60  The quality of God's Chastisements laid upon us, & where to they serve. 
1141. b 50.60.1142. a 10  Whereto the minding of the Chastisements which we have perceived to have been done by God's hand, should serve us. 
462. b 10  We must not go about to bury the Chastisements that God shall have sent upn us: Look on that place. 
424. b 20.30  The diverse and sundry Chastisements that God used to the jews, for their diverse sins. 
458. b 10  The remembrance of God's Chastisementes very necessary. 
59 b 30.40.50  What things God doth teach men by his Chastisements laid upon them. 
60. a 40  Of the Chastisements that God layeth on others, and that they ought to be documents unto us. 
116. a 40.50  The fruit of God's Chastisements laid on us. 
67. a 30  The perverseness of some against God, when he goeth about to subdue them by Chastisements. 
61. a 50  All the Chastisements of God that we see in the world ought to serve for our learning. 
116. b 60. & 117. a 10  It behoved the jews to be under God's Chastisements a long time, & why. 
60  We must profit as well by Chastisements as by teaching: Read how. 
110 a 40  The causes why God subdued the Israelites by so many Chastisements. 
109. b 50  What we must do if God layeth Chastisements on us in respect of the flesh. 
53. a 30  The drift of God in laying temporal Chastisements on his faithful ones. 
50. a 60. Look Afflictions, Corrections, & Visitation.    


Chaste.  Men be not able to be Chaste: what is then to be done. 
227. b 30.40    


Chastity.  What Chastity it is that God requireth at our hands. 
392. a 50  Of vowing perpetual Chastity, which the Papists presume to do, and what true chastity is. 
829. a 10.20  It is not lawful for a stranger to slander one in respect of Chastity, which is found innocent. 
785. b 20 30  Laws concerning Chastity, and what ca●e God hath that the same should be maintained among his people. 
785. & so forward in the whole sermon.  An admonition for women if they will have the good report of Chastity. 
787. a 30. etc.  Of Chastity in marriage, with an exhortation to the same. 
977. b 40.  Of true Chastity defined by Paul. 
225 b 20.30  Maids ought to make as great account of their Chastity as of their life, and why. 
792. b 10.20  How precious a thing the Chastity & faith plighted in marriage, is to God 
791. b 60.792. a 10. Look Honesty.    


Cherubims.  How the Cherubims be described in the scripture, & what we are taught by that description of theirs. 
1108. a 10  The Cherubims painted upon the vail of the temple, and these two likewise that covered the ark, inferred of the Papists to prove images lawful: and what is truly and simply meant thereby 
138. a 20.30 40  Why the Cherubims are described to have wings to cover their faces. 
1121. b 10.20    


Child.  Read the doctrine upon these word, If thy Child ask hereafter what these commandments mean, etc. 
297. a all.  Why a Child ought to honour his father, whatsoever father he be. 
214. b 60. & 215. a 10  What kind of duty that is which the Child oweth to his parents. 
213. a 50.  A Child disdaining his father and mother is a monster, etc. 
213. a 50    


Children.  Whereof Gods esteeming of us as his Children doth proceed. 
337. a 30.40  Children that smite their parents judged to die the death without favour. 
760. a 10.20  That we Christians are in the same degree of honour that the Children of Abraham were in. 
847. a 10  A law made that Children should not die for their father's sins. 
861. a 20.30  We ought not to hate the Children for their father's sakes. 
861. a 50.60  Disobedient Children cursed, and stoned to death: Read that place advisedly. 
929. a 40.50.60  Touching the good education & bringing up of Children: 
Read page 745 a 60. & b 10. etc. 20.30.40  How heinously such Children as despise their parents do offend. 
759. a all.  Evidence given by the parents against their Children. 
757. a 40.50.60. b 10  The charge & duty of such as have Children. 
754. a 60  With what condition Children are given unto us. 
755. a 10  Of stubborn and disobedient Children, and their punishment by God's law. 
756. b all.  In what cases Children must disobey their parents. 
759. b 10.20.30  Wherein the honour that Children own to their parents consisteth. 
759. a 60. b 10  Children must not refuse correction at their parents hands. 
758. b all. 759 a 10.20. etc.  What things Children should consider with themselves touching their parents. 
758. b 10.20.30. etc.  The duty of Children towards their fathers & mothers purposely set down. 
758. b 10.20.30. etc.  That Children must be guided and governed by counsel, etc. Even when they be come to years of liberty. 
775. b 50.60  Of the jews being the Children of Abraham, and why the Prophets called them bastards & worse. 
797. b al.  How we being no jews borne are become the true Children of Abraham 
798. a 1020  That all men in general are called gods children, and to whom the same doth properly belong. 
1110. a 40.50 60. b all.  Against such as neglect the care & good training up of their Children. 
755. a all  God calleth Angels, kings, princes, & Magistrates his Children. 
1113. a 40  We be God's Children even by nature because we bear his image. 
1113. a 10.20  Of carnal Children and spiritual children: 
Read Page 1110. b all.  How we show ourselves to be none of God's Children, and what we must do if we will have God avow us for his Children. 
1110. b 50  Children comprehended, and received into the number of God's people. 
1027. b 40.50  The heathen used to burn their Children to their Gods: Look well on that place. 
523. a 60. & b 10. etc.  Whether God punisheth the Children for the father's offences. 
189. b 10.20.30. etc. & 190. all.  What is the chief exercise and study of God's Children. 
97. b 50  Notable doctrine upon these words, All were put to the sword, even little children and all. 
83. b 50.60  What is required in us or else we can not be the Children of God. 
62. b 10  The Children that come of Christians are already chosen of God to be his flock, etc. 
9 b 60  Why the devilish geerishnesse which the wicked use to overthrow God's Children with all, etc. should not put us out of hart. 
75. b 10.20  What be the blessings of God on the Children of the faithful. 
190. b 10.20.30  We be of God's Church and therefore are his Children. 
62. a 50.60  The devils were sometimes as the Children of God: 
Read the place 170. b 10  The very cause why God commandeth fathers to teach their Children 
129. a 40  How we ought to train up our Children in the doctrine of the truth. 
129. b 30.40.50  What Parents should do if they see their Children despisers of God, etc. 
297. b 60. & 298. a 10  How Fathers would have their Children resemble them. 
215. b 50.60  An exhortation to Children touching their duty of obedience to their parents. 
216. b 10  The behaviour that Children are bound by God's law to do to their Parents. 
213. b 10.20.30  Wherein Children do wrong unto God, in disobeying their fathers and Mothers. 
213. b 50.60  Children must not misbehave themselves when their parents are too sharp unto them. 
216. b 40.50  Most excellent doctrine upon these words. It is not spoken to your Childen, etc. 
456. a & b al. & 457. a 10  How far the duty of Children to their parents should extend. 
218. a 50.60  The well bringing up of Children complained of. 
474. b 20  An exhortation to such as have Children, to see to their good bringing up. 
474. b 40  It is no small honour that God doth to men and women in giving them Children: Read that place advisedly. 
474. a 50  How disorderedly fathers do bring up their Children in these days. 
326. b 10.20  The wicked trade of Father's training up of their Children. 
215. b 50 60  Whereby God will have his Children known in this world. 
327. a 30    


Choose.  Notable doctrine upon these words, In the which place thy God shall Choose 
496. a 40.50.60. and b all 497. a 10  Why God saith he will choose a special place to put his name in. 
509. b 20.30  No worthiness at all in the jews why God should choose them to be his people, etc. 
407. b 30.40.50.60. and b 10  Why God among all nations of the world, did choose the offspring of Abraham. 
420. a 60. & b 10  The cause why God did choose the jews to be his people, and no other nation as well as them: where two points, worth the noting are inferred. 
437. a all.    


Chosen.  Most pithy doctrine upon these words, Therefore hath he chosen, etc. 
165. b 40.50.60. and 166. a 10.20.30.40.50.60  How tenderly God loveth such as he hath chosen and meaneth to take for his flock. 
1004. b 50.60.1005. a 10  What will become of us, if we imagine God to be bound to us, because he hath once Chosen us. 
148. b 10  It is not enough for us to know that God hath Chosen us to himself. 
166 b 10  What we ought to do seeing GOD hath Chosen us to be his. 
170. b 20.30  The end whereto God hath Chosen us. 
171. b 50  The end why the jews were Chosen to be God's people. 
910. a 30. Look Elect and Faithful.    


Choosing.  From whence the cause of Gods Choosing of us doth come. 
420. a 50  Of Gods Choosing of our forefathers, and the cause thereof. 
168. b 40  The Preaching of the Gospel is a kind of Choosing. 
166. a 40.50  What we have to learn by this, that the place, where God would be worshipped, belonged to his own Choosing. 
509. a 60. b 10  Of a second Choosing that God useth, what it is, and how. 
166. b 40  A notable Choosing of us by the Gospel and the Sacraments, that God useth. 
166. b 20  Faith whereby we taste the word, is a second sort of Choosing. 
166. a 60 Look Election.    


Christ.  To what end the coming of Christ from the bosom of his father served. 
1247. b 20  Christ is the perfection and life of the law. 
405. a all.  How the jews refused Christ, and therefore were refused of him. 
1137. b all.  Why it is good reason, that Christ should be above Moses, notwithstanding he were a peerless Prophet. 
389. a 50.60  If we take not Christ for our God, we have nothing else but an Idol, as for example. 
1137. b 20.30  To what end Christ took our nature upon him. 
336. a 60  jesus Christ (whom the jews have rejected) is the soul of the Law. 
269. a 30  Christ is otherwise to be heard, than in his own person. 
256. a 10  Christ is the only party, whom God will have men to hear. 
256. a 10  For what cause Christ was called Emanuel. 
336. a 50  How our Lord jesus Christ came to preach his word. 
537. b 50.60.  Christ hath not taken to him the name of Emanuel for nought. 
500 b 20  Of the most abominable sacrifice of the Mass, wherein the Papists usurp the office of Christ. 
505. b 10 20, etc.  Christ was not simply a Prophet, but the living God in himself manifested in flesh and the nature of man. 
1247. b 20    


Christians.  They that call themselves Christians: and take that title most upon them, are the worst enemies of God that a man can find. 
529. a 60. & b 10  In what respects, the jews were young children in comparison of Christians. 
608. b 60. & 609. a 10  Whether such as are settled in wealth & at ease in this world can be Christians. 
616. b 40.50    


Christianity.  The first point of Christianity what it is. 
125. b 50  Our affection to Christianity declared 
204. a 40.50  What is a true proof of our Christianity. 
567. b 30    


Christendom.  Of the true mark of our Christendom, & what the same is. 
605. b 50  The chiefest point that troubleth Christendom at this day. 
114. a 50    


Church.  Against a number that come irreligiously to the Church. 
205. a 30.40.50  The state of the Church, and how it consisteth of good and bad. 
1170. a 10.20.30  The state of God's Church, and how he comforteth and preserveth the same. 
1168. b all. 1169. all  The Church is the arch, the pillar, and the guardian to God's truth, & how? 
1206. a 50.60  Gods Church likened unto a vineyard, and how. 
1153. b 10.20  God will never forsake his Church, and how he provideth for the government of the same. 
1243 b all.  A note to be observed in the spiritual government of the Church. 
94. b 60. & 95. a 10  A description of the Church of God now a days, and in what plight they be. 
374. a 40.50.60  No Church in popery at all, and reasons why. 
1206. a 10.20.30  What is the thing that we must do when we have order in the Church. 
528. b 20  We may use a Church that hath been one of satans brothelhouses. 
549. b 50.60  We must not suffer any man to step up to trouble the Church. 
543. a 10  The cause why the Church of GOD came to such desolation. 
633. b 50  Who are the true fathers of the christian Church. 
489. b 10  Of the Temple of all Gods, and the Church of all hallows. 
493. a 30.40  Though Gods Church hath been despised of the world, yet hath it always been precious in God's sight. 
489. a 10  What we ought to do when God hath once taken us into his Church. 
466. b 10.20  Of the order of God's Church whereto it serveth, and that it is no impeachment to the civil power. 
461. a 10.20.30  how God augmenteth his Church: where read most excellent doctrine. 
454. a & b all  Of the state of the Church in general. and how God hath wrought for the same. 
456. b 10  Of God's Church, and the ancientness of the same. 
489. a 10  How all such as have the government of the Church should behave themselves. 
112. b 40  When, and in what time it will seem that there is no more any Church at all. 
44. b 40  To what purpose God hath called us in to his Church. 
411. b 50  God hath a care for the maintenance and preservation of his Church. 
44. b 50.60. & 45. a 10  An imprecation of Calvin against such as seek to break the union of god's Church. 
127. b 10.20  Of the union and communion or of the gathering together of the Church: Read the place, It was God's ordinance. 
126. b 10.20.30.40.50.60  What such as have felt by experience in their life-time how painful a thing it is to maintain the Church, aught to do. 
144. b 20  The true token that we be of God's flock & of his Church. 
1205. b 10  What we have to mark, when God calleth us to be of his Church. 
166. b 20.30  What manner of service God requireth at their hands, that have the charge of his Church. 
427. b 40.50  The right use of such things as belong to the Church, commonly called Church goods, etc. 
430. a 20.30  Gods Church shall continue for ever, and the calling upon his name so long as either Sun or Moon is in the sky. 
43. b 60  The order of the Church is to be maintained, notwithstanding many corruptions and abuses be in it. 
430. a 20.30.40.50.60  What shall befall to all such as withdraw themselves from the Church. 
153 b 10  The misbehaviour of such noted, as will be taken for the pillars and upholders of the Church. 
150. a 10.20.30  What our carelessness doth cause, when God taketh such out of the world, as are able to build his Church. 
145. a 10  What ought to come to our remembrance so often as we go to the Church. 
1027. a 40.50.60  Of God's promise touching the continuing of his Church, & the marke● thereof. 
1047. b all 1048. all.  The Papists allege that it is unpossible for God to forsake his Church. 
1048. a 10, etc.  Of the body of the Church, and how all estates are bound with one covenant. 
1027. b all. 1028. a all.  How the Papists boast themselves to be the Church of Christ, and yet defile him in their life. 
1004. a 20.30.40  Against such as seek nothing but to scatter God's flock, namely his Church. 
127. a 30  The jews have the birthright in gods Church. 
124. a 20  To what end God doth gather us into his Church. 
300. a 10.20  Whereto the ordinances which God hath established in his Church, do tend, and to what end they are to be referred. 
298. b al. & 299. a 10.20.30.  Why the Church is generally called by the name of mother. 
883. a 20  Upon what condition God chooseth us when he taketh us to be of his Church. 
955. a 30  The Church is the pillar of truth, & the standard as it were thereof. 253. a 10.20. and why it is so called. 
ibidem. 30  How the Pope and his rabble do what they can to bring the Church in bondage. 
389. a 60. & b 10  A continuing lesson to all god's Church, touching their safety. 
1232. b 10.20.  God choose the israelites, to make them a looking glass for his Church. 
73. a 40  Why Gods Church is never without enemies. 
1231. a 30  How our saviours words are verified that his Church is made a den of thieves 
6●7. b 60. 688. 10.20  What care we ought to have of the welfare of God's Church, and how we neglect it. 
801. a al.  A precedent after what manner God would maintain the state of his Church. 
714. b all.  Whereupon we must think when we come into God's Church. 
705. a 30  The welfare of the Church consisteth not in any manner of artillery, wherein then. 
713. a 60. & b 10. etc.  Why and to what end God hath set order in his Church. 
298. b 50.60. and 299. a 10  The state of the Church is a warfare, & what we have to gather thereof. 
722. a 30  How the Church of God is to be purged of all stumbling blocks. 
731. all.  Of the love and fatherly care that God hath of his Church. 
799. all. 800. a 10.20.30. etc.  Against such as make any trouble in the Church, and that such are to be banished out of the same. 
798. b 40.50.60.799. all.  That all such as favour not the Church shall be cursed. 801. b 20.30. and that we ought to aid the same in time of need. 
ibidem 40  Such sharply reproved whose coming to the Church is seldom. 
128. a 50. & b 10  To what end our coming to the Church must be. 
128. b 10  A comfort for us, if we see gods Church scattered, and few in number. 
168. b 50.60  God will always maintain his Church and why? 
44. b 20  All men must submit themselves to the order that God hath set in his Church. 
258. a 10  Many are called into the Church, which in the end are driven out again. 
809. a 50.60  The Church is called Gods resting place. 
336. b 10  Of the raising up of God's Church, and how God worketh it, 
453. b 50.60. & 454. a 20.30    


Churches.  The cause why all Churches are not so well ordered, as that God may be served with one common order, etc. 
889. a 10.20  Churches are defiled with hypocrites and wicked folk. 
128. a 40  It is God's will that we should have Temples & Churches, and to what use. 
509. b 50  What were the next way to cut the Church's throat, and to bring all to utter desolation. 
430. b 50  A demand why the Papists set up images in Churches. 
138. b 10    


Churchgoods'.  Of Churchgoods' how they are to be bestowed, and how they are wasted 
569. a 30.40. & b 10.20.30  Against such as have taken to themselves Churchgoods'. 
345. b 10    


Circumcise.  These two places, Circumcise your hearts: and the Lord our God will Circumcise your hearts reconciled. 
441. b 60. & 442. a 10    


Circumcised.  How we that be Christians should be Circuncised at this day. 
605. a 60. b 10  Of what defaults we shallbe guilty and condemned, if our hearts be not Circumcised. 
442. a 60    


Circumcision.  Circumcision was a mark to separate the people of the jews from other nations. 
846. b 50  What Circumcision importeth, and whereof it was a sign. 
809. a 40  Paul's difference between the Circumcision of the letter, and the other of the spirit. 
441. a 30  The true use of Circumcision, and wherein it consisteth. 
440. b 50.60. & 441. a 50  Of the two ends whereunto Circumcision served among the jews. 
440. b 10  Read how the Prophets did cut the combs of the prating Iewes vaunting of their Circumcision. 
442. a 60 & b 10.20.30  Diversity of respects between Circumcision and the paschal lamb. 
600. b 50.60  What thing Circumcision signified, and that it was no vain figure. 
1055. a 40.50.60. b all.  Of the use of Circumcision, and how fondly some have thought thereof. 
1055. a 20  Ordinary Circumcision was done by the hands of them that were appointed thereunto. 
1055. b 50.60  What we have to gather by the Circumcision of the heart which God promiseth to give. 
1053. all. 1054. al.  Circumcision a mark that the jews were a sanctified people. 
1048. b 20. Look Baptism, and Sacrament.    


City.  Why God would have the jews to have Magistrates & judges in every City. 
621. b 30.40  how a City that hath been idolatrous becometh a sacrifice acceptable to God. 
550. a 60. & b 10  GOD holdeth not a whole City excused when the people thereof have been deluded by wicked persons. 
548. a 60. & b 10.20  Why the City of jerusalem, was called a City of blood and a den of thieves. 
741. a 10  How Moses may say that all things that shall be found in an idolatrous City shall be accursed, and yet they must be put over unto God, as an offering or sacrifice. 
550. a 20.30. etc.    


Cities.  Three Cities of refuge for all such to flee unto as had committed manslaughter by chance medley. 
685. b 40.50  Why Cities of refuge were appointed for the unwitting and guiltless manslayer to flee unto. 
686. b 40    


Clean.  What is the right way for men to make themselves Clean. 
517. a 60  Of meats Clean and unclean, with notable doctrine thereupon depending. 
553. etc. the whole Sermon.    


Cleanness.  What Cleanness we must have in our eating and drinking. 
512. b. 10.20    


Cleansings.  All Cleansings of men's own devising condemned. 
668. a 10.20.30. Look Sacrifices.    


Clergy.  How the Popish Clergy put over the word of God from one to an other. 
1079. b 50.60.  The number of the Popish Clergy is infinite: 
Read that place 1208 a 30.40.50.60    


Cloud.  Why God did set a dark Cloud before him, when he spoke to the jews. 
130. a 30.40  What God meant in giving the jews a pillar of fire by night, and a Cloud by day. 
41. b 50  We have no need of the visible Cloud that spread over the Israelites. 
42. a 10  Why God did overspreade the jews with a Cloud by day. 
41. a 50  Wherein we resemble the jews as touching the Cloud that appeared by day. 
41. b 10.20.30.40  What the Cloud and darkness, which appeared to the jews, taught them. 
131. b 20  The Cloud that overspread the jews by day a token of God's presence. 
41. a 60  What the Cloud and the fire were to the ancient fathers. 
41. b 10  We have not a dark Cloud as the jews had. 
131. b 20  In steed of the jews dark Cloud, we have the light of the gospel. 
131. b ●30  Two points well worth the marking, upon the Cloud whereby God showed himself to the jews. 
130. a 30. etc.  What the descending of the Cloud upon the tabernacle, when Moses was called to receive any great charge at gods mouth, doth teach us. 
1087. b 20 30.40  Why God did cast a great and a thick Cloud between him and the people. 
130. b 30.40. & 131. a 20  Of the thick Cloud which was like a great pillar, when it appeared to the jews by day. 
1087. a 60. b all.    


Clouds.  It is a wonderful power, whereby the rain is shut up in the Clouds. 
958. b 40  That the Clouds be dreadful bottles, and why? 
958. b 40    


Comfort.  A comfort or consolation of Moses to the jews. 
168. b 20.30  Comfort for the godly when they are chastised by the hand of God. 
1160. b all.  A Comfort for us if we see gods Church scattered. etc. 
168. b 50  A Comfort to them that are afflicted. for their sins. 
1047. a 20. etc. 1048. a 30.40.50.60. b 10.20  The Comfort of the faithful in their distressed state. 
1007. a 50.60. b 20.1008. al.  The true Comfort of wretched sinners when God scourgeth them. 
155. a 20  What is the Comfort that we have in afflictions. 
155. b 50  Why we have to Comfort ourselves in all the temporal punishments, which God sendeth us. 
1237. a 10.20  How God doth Comfort his servants when they complain of their calamity and the prosperity of the wicked. 
1168. b 30.40.50.60  Who they be unto whom the Lord promiseth Comfort. 
1170. a 30.40.50    


Command.  How we ought to bethink ourselves when God doth Command us any thing. 
871. b 10.20  The reason of these words of God spoken with authority, I Command thee to do so. 
871. a 40.50  What we have to do when God doth Command us any thing that seemeth hard and unpossible unto us. 
889. a 50.60. & b 10  If God doth enjoin and Command a thing to be done, it must be done without gainsaying. 
327. a 40  What we must do when the thing that God doth Command us seemeth strange. 
327. a 60. & b 10    


Commandment.  What was the first Commandment that God gave the jews, when they should be come into the promised land. 
490. b 10.20  How the Papists prove that these words of Christ, Do good to your enemies, is no Commandment but a counsel. 
771. a 50.60. b 10.20  The Commandment Thou shalt not kill expounded. 
777. a 10.20.30  How that part of the third Commandment where mention is made of men servants and women servants is to be understood. 
209. b 40.50  The tickelishn●s of our nature in doing God's Commandment. 
54. a 10  How God will have his Commandment received of us, when he sendeth the same by men. 
56. a 10  It shall not boot us to do any thing without God's Commandment. 
54. b 10.20  Of God's Comnaundement forbidding the jews the use of Gold & Silver: Read that. 
344. a 40.50.60. & b 10  Until when we shall not be able to do God's Commandment. 
479. b. 60  What is the first Commandment in the law that hath any promise. 
217. a 40  Whether it were manslaughter in jehu to have executed the Commandment of God: Read that place. 
329. b 20  To what end a promise was added to the first Commandment of the second table. 
217. b 10  The fourth Commandment confirmed by the seventh years solemnity among the jews. 
573. a 50  How men have conspired to do contrary to god's Commandment. 
62. b 20  Notable doctrine upon these words, According as the Lord had given Commandment. 
84. b 10.20    


Commandments.  The 156 157.158.159. Sermons contain certain specified plagues denounced against the breakers of gods Commandments. 
 By what means God provoketh us to the keeping of his Commandments. 
464. b 50.60  What God intended to do under the ten Commandments. 
202. a 10  What should sharpen our desire to follow God's Commandments. 
207. a 10  Whereof we ought to assure ourselves so oft as God's commandements seem hard unto us. 
207. a 20.30  Read the doctrine upon these words, If they child ask here after what these Commandments mean, etc. 
297. a all  The meaning of these words, The keeping of gods Commandments, shall be imputed to men for righteousness before God. 
300. a 60. & b all.  If a man look no further than God's Commandments, there is nothing but cursing. 
131. a 40.50  We must not only put Gods Commandments, in execution, but keep them to do them. 
488. a 40.50.  We must submit ourselves to God's Commandments in all cases & in all respects without gainsaying. 
523. b 30.40  Moses showeth us how we should keep God's Commandments. 
317. b 10.20  How the Papists storm when we say that God must be served simply according to the truth of his Commandments. 
543. b 60.544. a 10  Why, before there is any speech of the keeping of God's Commandments, love is set down in the first place. 
137. b 30.40.50  God avoweth all such as break his Commandments to be his enemies, and why? 
320. b 10.20  To love God and keep his Commandments are things unseparable. 
192. b 60  Gods doing of good to such as keep his Commandments is not of bound duty, of what then? 
193. b 10  What we must do, to go through with God's Commandments. 
108. a 30  What we have to learn when God matcheth promises with Commandments. 
111. b 50  How we shall be hardy enough to obey God's Commandments. 
74. b 40  The manifold and great impediments that hinder us from obeying God's commandements. 
75. a 20.30  The promise of God's blessing is tied to the performing of his Commandments. 
483. b 20  What we have to learn, in that God added not any thing to the sentences of the ten commandements. 
249. b 10.20.30.40.50.60  The sum of the ten Commandments 
251. b 10.20.30  Notable doctrine upon these words, Lay up my Commandments in thy heart and in thy soul. 
473. b 40.50.60  Why God pretendeth to wish in men the keeping of his Commandments and Laws. 
260. a 10.30  Why God hath reduced his law into ten Commandments. 
472. b 40  Why God addeth promises to his Commandments. 
340. b 40.50.60. & 347. a 10  Of the papists pretended humility in observing the Commandments of their church. 
389. b 10.20.30.40  Whether it be in man's power to fulfil the Commandments of God. 
1052. a & b 50.60.1053. a al.  Notable doctrine upon these words, Keep all the Commandments. 
693. b 50.60  That none can fulfil the Commandments in all points, & what we must do towards the fulfilling of the same. 
694. a 10  Whereto the Commandments of God do tend, and how we may keep them. 
694. a 20 40. etc.  Civil government is not to prejudice the ten Commandments, or to change any thing in them. 
834. b 40.50.60.835. a 10  jesus Christ hath kept the Commandments for us. 
947. a 30  diverse amiable promises whereby God allureth us to the observing of his Commandments: Read the 153 and 154 Sermon. 
 The Commandments of God which serve but for a time, are not to be observed for ever: as for examples. 
919. a 40.50  Of our knowing of God's commandments, what it must be & not be. 
911. a 40  What it is that maketh us so many ways to transgress God's Commandments. 
905. a 50.60  Of walking according to God's Commandments, and whether it be in man's power to perform such a work. 
905. all. 906. all.  How God will have us keep his Commandments, is showed by a similitude. 
999. a 20.30  The ten Commandments laid up in the sanctuary. 
1099. a 20. Look Law and Word.    


Coming.  What we have to gather of gods Coming forth for the people. 
1187. a 50.60  Gods grace shed forth throughout all the world by the Coming of Christ 
4. b 10  Of Coming unto God, and presenting ourselves before him. 
914. all, 915. all.  How and why we have need to be strengthened in Coming to God. 
466. a 30 40  The Coming of Christ in the flesh, how homely & unrenowmed it was. 
1004. b 10.20  To what end the Coming of Christ from his father served. 
1247. b 20  Of Gods Coming to us first, without which we cannot come unto him. 
1060. b 10.20  Of diverse things prophesied to be done by Christ at his Coming, & which he did visibly. 
1018. b 30.40    


Commission.  Moses and josua received their Commission from God miraculously confirmed, and how. 
1087. all.  A brief of the Commission and charge that the preachers of God's word have. 
718 a 10.20. Look Duty, Message and Office.    


Commodity.  We ought not to be too greedy upon any fleshly Commodity. 
92. b 40  We ought to forbear the seeking of our own Commodity, etc. 
92. b 20.30. Look profit.    


Commodities.  Doctrine for the children of God to mark, when they want the Commodities of this life. 
983. a 10.20.30  What we have to do in respect of all the Commodities of this present life. 
719 b 50.60    


Common.  A notable point upon this, that it behoved the land of Promise to be conquered by the israelites in Common. 
95. a 60. & b 10  Gods will was to deal forth his word unto all, and that the same should be Common. 
1082. b all. 183. a all.    


Commonwealth.  Two or three unthrifts are enough to trouble the whole Commonwealth, etc. 
96. b 10  It behoveth every man to employ himself to the benefit of the whole state or Commonwealth. 
94. b 30.40.50  What Commonwealth is happy by the opinion of a Heathen man. 
650. a 40    


Communication.  The end whereunto Communication should tend. 
240. b 10  Against bawdy communication, what hurt it doth, and that it is to be reform 
883. b 30.40.50. Look Speech & Talk    


Communion.  Reasons why there ought to be a union and Communion among us. 
68 a 20.30.40  In what case men be when they will needs draw back from the Communion of life, etc. 
94. b 60. & 95. a 10  What is meant by our confession of the Communion of saints. 
51. b 40.  What must content us when we receive the Communion. 
498. a 10. Look Sacraments & Supper of the Lord.    


Company.  With what kind of people we must always keep Company. 
745. a 10.30  Whether it be not lawful to keep Company with the wicked and froward to win them. 
731. a 40.50  Of keeping Company with such as be cast off like rotten members, from the Church. 
731. b 20.30. etc.  That evil Company must be avoided, & what harm it doth. 
730. b 30. etc.  An example showing what it is to keep Company with the wicked. 
887. b 40  Touching ill Company read pithy doctrine in page. 
850. a 40.50.60. & b 10.20  How & whereupon we must keep Company with the wicked. 
308. a 40.50  Against such as say, that they may keep Company with the wicked, and yet be free from corruption. 
307. b 60. & 308. a 10  Whether it be lawful for the faithful to have any Company with the wicked. 
308. a 20.  Of following God with Company. 
47. b 20.30.40  It is hard to abstain from sinning when a man is in evil Company. 
48. a 50  To call upon God is needful when we be mingled with evil Company. 
48. a 60. & b 50  A warning to shun the Company of the heathenish sort, which come to Sermons as it were in scorn of god. 
93. b 50.60    


Companion.  God cannot away with any Companion. 
490. b 40.50.60. & 185. a 40.50    


Compassion.  A pithy kind of inducement to move us to Compassion of others. 
210. b 10.20  Doctrine delivered at large tending wholly to Compassion, specially of three sorts of poor people: 
Read all the sermon 141.  Willingly ought we to have Compassion on another man's misery, when we for our part have been pinched with the like. 
864. a all.  That we ought to show compassion unto all such as be oppressed. 
817. a 40.50.60. b 10. etc.  The necessary doctrine of Compassion upon the needy purposely declared. 
852. a 40.50. etc. 853. a all, etc. 854. a all.  With what kind of Compassion a judge should be touched. 
708. a 40.50  Gods servants may well have a burning zeal to execute their charge, & yet not cease to have Compassion on such as perish. 
401. a all, & b 10.20  The cause of the decay of Compassion on our neighbours. 
210. b 20  Our Compassion must stretch even to them that we see not. 
580. b 20.38  how God will be honoured by Compassion showed on our behalf to the poor. 
578. a 10.20  Great reasons to induce us to Compassion of the poor and distressed among us. 
577. all.  Effectual reasons to move us to have Compassion on the poor. 
610. a 20.30.40.50.60. & b 10.20  Pity and Compassion must be had on all indifferently, and on whom specially. 
580. a all. & b 10. Look mercy and pity.    


Complain.  Whether he which is wrongfully hurt may Complain or no for redress. 
873. b 50.60    


Complaint.  Whether it be lawful in cases of wrong, to make our Complaint before a judge, Christ seeming to counsel us to the contrary. 
873. b 50.60.    


Complaints.  judges must hear the Complaints of men, and proceed unto sentence likewise. 
873. a 60. & b 10. etc.  What Complaints men do make, when God punisheth not the outrages done to his servants. 
1168. b 30.40.50  The Complaints of the wronged are heard of God from heaven. 
872. b al.    


Compulsion.  That such as worship idols by Compulsion do offend God. 
983. b 20.30.40.50  A miserable appeal to come to God by compulsion. 
964. a 10  Of a kind of people which serve God by Compulsion. 
962. a 20  They are reproved that serve God by Compulsion. 
962. b 30  Compulsion maketh men come unto God. 
1082. a 20.30 etc.    


Concord.  Two things chiefly to be regarded in maintaining Concord among men. 
516. a 10  Of the Concord which ought to be in God's Church. 
1192. b 60. etc.  Doctrine touching the maintenance of Concord among us, & God's plague to them that are churlish. 
979. b 20.30  forcible reasons why we should be knit together in brotherly love and Concord. 
696. b 50.60.697. a 10  Of Concord in faith, and whereupon the same should be grounded. 
509 a 10.20.50  How careful God is to maintain peace and Concord among men, and how shamefully the same is violated. 
690. b 10.20.30.40.50  What is to be done if we will live in peace and Concord. 
217. b 20  God will have us all to agree in Concord like good melody. Read the place, it is worth marking. 
95. b 10.20.30. Look agreement, Love, and Unity.    


Concupiscence.  Nothing provoketh us to evil but the Concupiscence of our own flesh. 
943. b 50  Against the doctrine of the jesuits, that Concupiscence is no sin: Read it well, and advisedly. 
243. a 10.20. etc. and b 10.20. etc. Look Flesh & Lust.    


Condemnation.  The cause why infants are in state of Condemnation. 
189. b 50  What we must do, if we will be exempted from threats and Condemnation. 
149. b 10  Of the highest point of our Condemnation and what it is. 
1150. a 60. b 10.  Why present Condemnation is present to all such as cannot profit by the word, when it is preached to them. 
106●. a 30.40  In what respect the Law is said to serve unto Condemnation. 
1099. b 50  Who they be that make their Condemnation grievouser, & by what means. 
485. a 20  In what respect all God's benefits shall serve to our Condemnation. 
149. a 10    


Condemned.  It is unpossible for God to bring us to salvation, unless we be first Condemned. 
1100. a 10. Look Reprobate.    


Condition.  Upon what Condition God promised to give the jews the victory over their enemies. 
479. b 50.60.480. a 10. etc.  With what Condition GOD offereth himself unto us in his law. 
480. a 40  Touching promises of Condition read at large page. 
482. b 50.60. & 483. a al.  Until when the promises that GOD made to the jews upon Condition took no place. 
480. b 20.30.40  Upon what Condition God doth offer his grace unto us. 
1075. b 50.60.1076. a 10.  With what Condition God's Adoption is joined. 
1134. a 50  Of the Condition that goeth with the law: Read a doubt and the solution of the same. 
483. a 10.20  God hath promised some things and these we may request without Condition. 
99 a 20.30. etc.  With what Condition Gods calling of us unto him is. 
563. b 30  The Papists ill illusion that all the promises which GOD maketh are with Condition, reproved. 
322. a 10 20.  How it may be that God should bless us of his own freegoodness, & yet notwithstanding match it with a Condition, and what condition the same is. 
321. a 50.60. & b 10. etc.  With what Condition he that hath goods and possessions may use them. 
658. b 30.40  Of God's promises or blessings which depend upon a Condition, and what the same is. 
923. b all 924. a 10  Upon what Condition God maketh atonement with us. 
727. a 20  With what Condition God giveth us the goods which we possess. 
719. b 40.50  Upon what Condition God chooseth us, when he taketh us to be of his Church. 
955. a 30  The Condition whereupon God is become our God. 
915. b 10.20    


Confederacies.  What the wicked are feign to do, when they make their shameful Confederacies. 
94. b 10.20  To what end the leagues and Confederacies of the wicked do tend. 
127. a 10    


Confess.  That when we pray to God, the Confession of our sins is very requisite and necessary. 
416. a all.    


Confession.  A form of Confession which the jews made in offering their first fruits, & what is to be learned thereby. 
895. all 896. all, 897. all, 898. a 40  A Confession of God's saints concerning their own imperfections. 
906. a 40.50.60. & b 10  The antiquity of papistical Confession or shrift. 
1129. b 50.60  The wavering doctrine of the papists touching Confession. 
849. b 30.40.50.60  Of Confession to salvation, and how the same is meant. 
1064. all.  Faith cannot be without Confession, & how it is matched with salvation. 
1064. b 40.50.60  Of the Confession of our faith, wherein it is vain, and wherein effectual. 
1064. a 30.40.50.60  Of a forced Confession which the jews, and all the despisers of God must make. 
1091. b 10  A form of Confession to be used when we pray to God. 
417. a 20.30  What kind of Confession of sins Daniel used. 
416. b 20.30  Of the true Confession of sins which God requireth of us. 
416. b 30.40  A ceremonious Confession of sins noted. 
416. b 10. & 417. a 10  God requireth that we should make Confession of our faith unto him. 
301. b 50  With what Confession our prayers must begin and end. 
328. a 60  What Confession of sins David used. 
416. b 50  A form of Confession for us to use when God sendeth tokens of his wrath upon us. 
990. a 40    


Confirmation.  Of the Confirmation of the contents of God's Law, required of us. 
937. b 50.60.938. a 10  What we are to learn by the double Confirmation of the law unto the jews. 
1014. b 20  A third Confirmation of God's covenant, and when it was made. 
1026. b 60    


Confusion.  The cause of the huge Confusion that is in the world at this day. 
471. b 50.60.472.10.20. Look Disorder.    


Congregation.  What kind of men God shut out of his Congregation by his law. 
796. a 30. etc. Look Church.    


Conjunction.  Of the Conjunction that is between the son of God and us. 
815. a 30.40.50.60    


Conjurations.  Conjurations made by Balac and his company, to hinder God and make him beholden to them. 
804. b 50    


Conscience.  That the remorse of our own Conscience must be a sufficient rebuke unto us, and why. 
701. a 50  Why it is said that a man's Conscience is as good as a thousand witnesses. 
700. b 10.  Touching the prick and torment of Conscience, 
Read page 907. a all.  What kind of people they be that are past all remorse of Conscience. 
906. b 60.907. a 10.20  The torment and disquietness of Conscience which the wicked endure in their miseries and plagues. 
1008. a 10 b 50.60.1009. a 10  Of the Conscience of man, & how the same it steed of a thousand witnesses convicteth him. 
637. a 60. b 10  Of some whose Conscience is so dulled that they can not be sorry for their sins. 
385. b 40.50.60  No worse thing in the world that when the Conscience is touched with no remorse. 
1142. b 10    


Consciences.  The meaning of these words, God is greater than our Consciences. 
191. b 50    


Consent.  That not to Consent to evil is not a discharge of our duties. 
407. a 10    


Consideration.  A Consideration that we ought to have with ourselves in the time of our prosperity and adversity in this life: the whole page 
348.  What kind of Consideration should have made the jews meek. 
433. a 10.20.30  A Consideration set down always to be thought upon when we read the holy scriptures or come to a sermon. 
199. b 30  God hath a Consideration to guide us as a father doth his children. 
207. a 20  A Consideration particularly to be used towards them that be in distress: Read the place. 
210. b 10.20  A Consideration for the rich to mark and remember. 
282. b 10.20  What effects will follow the due Consideration of our own infirmities. 
183. a 30  A notable Consideration to be marked, when we come to a sermon, or take the Bible into our hands to read. 
126. a 50  A good Consideration and through-searching of our sins is necessary, and why. 
143. a 20  A Consideration that we ought to use when so ever we perceive any let in us to labour to Godward. 
178. b 30.40  A Consideration that the jews should have used with themselves for their conquest over Og and Schon. 
178. b 10.20  A Consideration that we ought to use when God speaketh. 
1006. a 40.50  A Consideration for him that despiseth and wrongeth his poor neighbours. 
19 a 60  A most necessary and not to be neglected Consideration for a judge. 
20. a 60  A Consideration for masters of households to mark and remember. 
22. a 20.30  A Consideration for Christians touching the hearing of sermons. 
22. a 60  A Consideration to be marked touching God's goodness and benefits 
27. b 50.60  A Consideration most notable touching Gods most excellent goodness showed unto us. 
39 b 30.40  A Consideration to be marked when we go to law. 
23. a 30  A Consideration to be marked when God uttereth any token of his grace and goodness towards us. 
53. b 40.50  A Consideration most notable whensoever the devil assaileth us. 
87. a 30  A notable Consideration for a Prince when he moveth war. 
67. b 10  A notable Consideration when we ask God our daily bread. 
64. b 50.60  A Consideration for the ministers of God's word worth the marking. 
78. a 10  A special Consideration in the Israelites conquering of the Land of Chanaan. 
95. a 60. & b 10  A Consideration to be entered into when we make our requests to God. 
100 a 30  A Consideration worth the marking when God delayeth the granting of our requests. 
106. a 10    


Considerations.  Notable Considerations upon these words, Thou wast taken from the iron furnace: wherein our wretched state is disclosed. 
142. a 30.40.50.60. & b 10.20  Considerations to be marked touching God's goodness. 
25. a 10.20 30.40  Memorable Considerations for private persons. 
15. a 20.30    


Conspiracies.  In what cases we may well be said to make Conspiracies against God. 
801. a 10.20. etc. & b 10.40. Look Confederacies.    


Constancy.  We must be armed with invincible Constancy. 
37. b 10.20. & 336. a 10  In what respect men's Constancy is to be commended. 
57 a 10  There is no Constancy in us towards any good. 
109. a 60  The means to come to an invincible Constancy in God's quarrel. 
74. b 10  The invincible Constancy of josua in maintaining God's quarrel, noted. 
107. b 40.50  The Constancy of Caleb and joshua allowed of God. 
46. b 50.60. & 47. a 60. & b 10  Constancy requirable in them that have the charge of government. 
48. b 50  Constancy in our duty to God ward commended unto us by example. 
46. b 60  The Constancy of the Infidels in their superstitions cast in our teeth. 
488. b 30.40    


Contempt.  Of the manifest Contempt of GOD, his word, and sacraments, and how negligently the same is seen unto. 
676. b all.  That the Contempt of God ought to be punished with rigour. 
328. b 50.60  The cause of Contempt, noted in some when the word of God is preached unto us. 
1081. b 20.30    


Contentation.  Do we things never so well to the Contentation of men, yet will not God be contented with them, and why. 
551. b 40.50  What we have to mark, when GOD maintaineth us in this world to our own Contentation. 
469. b 30    


Continency.  A lesson for such as have not the gift of Continency given them. 
838. b 30.40  Of the gift of Continency, and how a man must use it. 
829. a 20.30. Look Chastity.    


Continuance.  How men judge of Continuance, and how they measure it. 
1129. a all.  How every one of us must deal that God's word may have Continuance and be known. 
1184. a all.  The long Continuance of a thing doth not prove it to be good. 
1129. all.  The Continuance of God's favour to us is conditional. 
1075. b 50.60  The long Continuance of the Egyptians as they themselves boasted. 
1129 a 20.30  Of the Continuance of God's word in his Church, or the perpetuity of the same. 
1191. b 10.20  Of Continuance in faith and obedience to God, in all changes & chances: Read sermon 173. beginning at page 
1072.    


Conversation.  A notable lesson touching worldly Conversation. 
95 a 30  What is the entrance into a good Conversation among men. 
218. b 40. Look Company.    


Conversion.  Conversion unto God is required in us, before we can either hear him or obey him. 
1057. b 60  What this word Conversion or turning importeth. 
1058. a all.  A form of true Conversion unto God, and wherein the same consisteth. 
1051 b 50.60.1052. a 10  Of Conversion to God by means of afflictions. 
1040. b all, 1050. a all.  Who they be that have not the gift of Conversion unto God, and without what it is unpossible to attain it. 
1050. b 50  That the Conversion of men unto God is not by the only word of God of itself. 
1086. b 40.50.60.1087. a 10.20  A temporal Conversion unto God, and by what means the same is forced. 
1162. a 20.30. Look Turn.    


Corne.  Admonitions for such as sow Corn, or other grain, and deal therein. 
779. b all.  Of Corn mingled in the garner and mingled in the field. 
779. b 20.30  Against hoorders up of Corn, which had rather let it rot than sell it in time of need. 
735. a 30.40.50.60  Laws ordained for reaping of Corn, for gathering & gleaning the same. 
832. a 60. etc. 833. a 10. etc.  The meaning of these words, Thou shalt not muzzle the Ox which treadeth out the Corne. 
877. a 10.20. etc.  Of the loan of Corn, and what a pestilent usury the same is. 
822. b 40.50 60.823. a all.    


Corporation.  What we be warned of, if God have united us in one body or Corporation. 
94. b 30.40.50    


Correction.  Of Patiently abiding the lords Correction by the example of Moses. 
50. b 10.20.30.40. & 143. a 60  The jews changed by the Correction which they had received. 
61. b 10.20 30.40.50  The wicked cannot away with any Correction. 
143. a 50  The degrees and means that God useth in his Corrections. 
357. a 20.30.40  Except God bring us home to him by Correction, it would be unpossible for us to be such as we ought to be. 
60. b 40    


Corrections.  We must learn to bear all temporal Corrections patiently, and why. 
105. b 40.50. & 1194. all, & 156. a 40.50  What we must do when God visiteth us, and sendeth us any Corrections. 
6. b 10  How God maketh his Corrections available. 
156. a 20  When God hath made his Corrections available in us. 
61. a 50  Of God's manifold Corrections, and why he exerciseth us therewith. 
988 a. 10.20.30.40  By what means the Corrections of God do his chosen good. 
61. a 50.60  We profit better by God's judgements and Corrections in process of time, than otherwise, etc. 
72. a 30  How we ought to think upon the Corrections that God shall have sent us. 
59 b 50. Look Chastisementes.    


Corruption.  How Corruption, if it be let alone, will spread itself over a whole people. 
1032. a all.  The redress of no manner of Corruption, be it never so small, must be foreslowed. 
1031. b 40.50.60.1032. a all.  When calamities come for the general Corruption of all men, the good are wrapped up amongst the evil: as for examples. 
991. a 20.30.40.50.60    


Corruptions  diverse Papistical Corruptions noted, for the warrant whereof there is nothing in the scripture. 
543. b all. 544. a all.  The reason why we had need to keep ourselves far off from all Corruptions, if we be determined to obey our God. 
505. b 50.60    


Covenant.  Of what things we must have aim when we make any bargain or Covenant. 
94. a 30  The virtue of God's Covenant made with Abraham extendeth to us. 
4. all.  God's Covenant engraven in our bodies in Baptism. 
421. a 40  Of the Covenant of God written in stone, and what doctrine dependeth thereupon. 
421. b 30.40.50.60  What manner of Covenant God made with the tribe of Levy. 
428. a 10.20  God maketh none other Covenant in substance with us now a days, than he did in old time with the jews. 
913. a 60. & b 10  What we have to gather upon this speech, Thou shalt keep all the words of this Covenant to do them. 
1024. b 60.1025. a 10.20.30  Why the Covenant that God made with the jews was soon broken. 
132. b 10  A Covenant and an oath mutually given and taken between God and the jews. 
1028. a 60. b 10  The sum of God's Covenant with us, and what is the condition thereof. 
1028. b 10. & 177. a 30.40. & 146. b 50. & 326. b all.  Of the solemn Covenant which God made the second time when the jews were in the land of Moab, why it was made and where. 
1026. all, 60.1027. a all, & 2014. all.  The sum and effect of the Covenant which we have made with God. 
1028 b all.  No person of what estate so ever, which should not be comprehended in that solemn Covenant confirmed the second time by the jews. 
1027. b 40  Of the new Covenant which GOD said he would make with his people. 
1175. b 10  The meaning of the Prophets in saying that God will make a new Covenant with his faithful ones. 
404. a 10  Gods Covenant touching the land of Promise to the jews was merely of free gift. 
377. b 20.30  The meaning of these words, It was not with your fathers that God made the Covenant, etc. 
180. a 40.50 60. & b 10.20.30.40.50.60. & 181. a 10  A supposed speech of God containing the order of his Covenant made with the jews. 
179. b 50.60. b 180. a 10  What kind of Covenant the gospel is. 
181. a 40  With whom God made his Covenant: Read the place, it is comfortable. 
180. b 50.60  Esau and Ishmael cut off from God's Covenant. 
168. a 20  What men do when they make a Covenant. 
177. a 40  Why it is said that God swore to his Covenant. 
158. a 20. & 157. a 60  The meaning of Moses in these words the Covenant of thy fathers expounded. 
157. a 40.50.60. & b 10.20.30.40.50  What we are bound to do, when God hath once made his Covenant with us. 
149. a 30  In what respects we understand not of what great value God's Covenant is towards us. 
147. a 10  The matter that the Covenant between God and us importeth. 
149. a 40.50  Gods enjoining of us to keep his law, is by way of Covenant with us: Read the place, it is notable. 
133. a 10.20. etc.  How God uttereth his Covenant unto us in these days: and what we ought to do in consideration thereof. 
133. b 10.20  That the word Covenant ought specially to touch us to the quick in these days. 
133. a 30  Gods new covenant performed by Christ's coming into the world. 
132. b 20  Wherein the Covenant that God promiseth to perform doth consist. 
317. a 50.60. & b 10  The breaking of Covenant with God, the cause of the jews rejection. 490 a 30, and that they are runagates, 
ib. 40  The blood of Christ the seal of the covenant which God hath made with us. 
915. a 50.60  What we are to reckon upon, if we break our Covenant with God. 
915. b all.  God entereth into Covenant with us as how for example. 
912. b 40.50.60.913 a 10.20.30  In what cases we make certain proof that we keep Covenant with God. 
915. b 20.30. Look Promise.    


Covenants.  None but such as make lawful covenants can make them as in God's sight, and why. 
94. b 10  To what free promise we must resort, or else all the conditional Covenants of the law are unavailable. 
941. b 10.20. Look Promises.    


Covet.  Why it is said in the last commandment, Thou shalt not Covet, etc. 
241. b 50.60. Look Desire & Lust.    


Covetousness.  The cause of men's insatiable Covetousness what it is. 
866. b 10.20.30.40.50. & 583▪ 10.20  Covetousness compared to the disease of the dropsy. 
866. b 10.20.30.40.50  Of the Covetousness of Baalam the hired prophet: Read the whole story of him in sermon 131, and in page 
807. a 40  The Covetousness of worldlings noted, and their greediness. 
853. a 30.40.50 60. & b 10.20. & 15. a 20  That Covetousness must not lead us to hurt any man at all. 
936. b 40  What mischief Covetousness hath done among men. 
1117. a 10.20.30. & 652. a 10  Covetousness sometimes betokeneth the will in men: Read how. 
242. a 10  Why Covetousness is counted the root of all mischief. 
1035. b 60.1036. a 10 & 652. a all.  Two kinds of Covetousness or lust. 
242. a 10.20  Men are made to spite God through their ambition & Covetousness. 
63. b 10  Of the instigation of Covetousness, and how in cases of debt it affecteth men's minds. 
576. b 30  They are fit to bear office that hate Covetousness. 
16. a 10  The Covetousness of the jews noted, and how they cloaked the same. 
579. a 20.30. & b 60. and 580. a all.  David's words, Lord reform my heart that it be not given to Covetousness, explained. 
652. a 50.60  Covetousness forbidden in Kings: and the diverse means which they have to enrich themselves. 
652. a all.  What mischief do ensue and follow Covetousness. 
652. a 10    


Counsels or Synods.  A brief examination of the Pope, and his bastardly Counsels, and whereunto they would tie men. 
641. b all.  Whereupon the Pope would needs ground, that it is not lawful in any case to stand against the things that have been determined by Counsels. 
642. b 10    


Counsel or advise.  That they are cursed which suffer their neighbours to go astray for want of good Counsel. 
931. a 10  How the Papists prove that these words of Christ Do good to your enemies is a Counsel, but no commandment. 
771. a 50.60. b 10.20  How forward we ought to be to advise a man, when we see he hath need of Counsel and how. 
931. b 10.20  What they find that seek Counsel at God's law. 
297. b 50    


Courage.  Of true Courage or manhood, whereto men cannot attain unless they be assured of the will of God. 
1075. a 40 50.60. Look Stoutness.    


Creation.  Of the Creation of the world, and to what end it was made. 
1129. b 10  Of a new Creation of the jews, and also wherein the same standeth. 
1127. a 40.50.60. b 10  Of a second kind of noble Creation proper unto some and not common to all mankind. 
1113. b 20.30.40.50.60. & 1114. a 10  The end of our Creation, and why God hath placed us in this world. 
1067. a 20.30. & 110. a 10  The Creation of the world was not known every where to all. 
161. a 20    


Creatures.  Saint Paul's words, that all God's Creatures are good to such as are of a clean and pure heart. 
711. a 30  What they do, whom God hath chosen to be his people, when they cast themselves down before Creatures 
139. b 10  When we enjoy God's Creatures we possess them as our heritage, but yet how. 
142. a 10  The use and abuse of God's Creatures is common to the good and bad: 
Read the place. 141. b all, & 139. all, & 557. a 10  The propriety of God's Creatures should belong to God's children, and how. 
141. b 20.30  After what fashion God hath made his heavenly Creatures subject unto us. 
139. a 20.30.40  Gods power is not shut up within his Creatures. 
352. a 30.40  All Creatures are at God's commandment as well to afflict as to comfort men. 
1141. b all, 1142. a all.  Whether it be in us to defile God's Creatures. 
344. a 40.50  In what cases the very Creatures shall ask vengeance against us. 
148. a 20.30.40  lifeless Creatures are sufficient witness for God, to condemn us withal. 
148. b 30  When we attribute that to Creatures which is peculiar to God alone, it is all one as if we did make idols. 
171. a 60  God apply all his Creatures to the benefit of his people. 
13. a 20.30.  We must so use God's Creatures (as oxen, sheep, and other beasts) as we abhor cruelty. 
515. a 60. & b 10.20.30    


Credit.  Of maintaining a man's Credit, & how nature and law provideth in that case: Read sermon, 128 beginning 
785. a 20  The cause why so many men are so greatly hindered, and endeavour no further but to purchase Credit among men. 
528. b 10    


Cry.  Of the Cry of the poor in their distress and misery. 
855. b all. Look Complaint.    


Crosse.  Christ hath rid away all the slander of his Cross by the power of his resurrection. 
29. b 30  A saying of Christ that we must bear our Cross after him, amplified by comparison. 
409. b 60. & 410. a 10  We must bear the shame and reproach of Christ's Cross, and not disdain it. 
30. a 10  How superstitiously the Papists be tied to the wood of the Cross, when they hear the same spoken. 
766. a 10  A most effectual demonstration of Christ's hanging upon the Cross, the manner how and the fruits of his death. 
763. all.  The Cross of Christ set forth as a chariot of triumph. 
764. b 30.40.765. a all. Look Passion.    


Crosses.  Of all the Crosses which the Papists set up, & that they pull Gods cross upon themselves. 
766. a 10.20.30    


Crucified.  A most effectual demonstration of the manner how Christ was Crucified. 
763. a 20.30. etc.  The fruits that we received by jesus Christ Crucified. 
763. a 40.50.60    


Cruel.  That if men be rough and Cruel unto us, it is God that stirreth them up thereunto. 
995. a 10  The cause why we be Cruel to our neighbours, etc. 
210. b 10    


Cruelty.  Cruelty forbidden to men by a law providing for the letting alone of birds when they sit a brood. 
775. a 30.40. & 776. a 50.60. b 10.20  The Cruelty of wicked men noted, and their malicious nature. 
877. a 50.60  The Cruelty of the rich complained of, and their unsatiableness. 
834.220.30.40  Of Cruelty in lending money upon a pawn. 
852. a all, 854. all.  How pride doth ever carry Cruelty with it. 
364. a 30  There needeth none other judge to condemn men of Cruelty, than the very wild beasts. 
516. a 10  We must so use God's creatures, as we abhor Cruelty. 
515. a 60. & b 10.20.30  Ceremonies in the time of the law including certain prohibitions from Cruelty. 
560. ● 60. & b 20  Where all kind of Cruelty must needs bear sway. 
581. b 20  Cruelty against those whom God hath made our underlings, condemned by the example of the jews. 
592. a 10.20.30.40  How the Israelites in killing the young children, and in leaving neither man nor woman alive, showed no Cruelty. 
88 b 20.30. & 89. a 20.30  Against such as count the execution of justice no better than Cruelty. 
305. b 10.20  Parents are forbidden to use any Cruelty to their children. 
216. b 50  It is not for us to charge God with Cruelty, though he punish us never so sore. 
1074. b 50.60.1075. a 10.20  Cruelty one of the sins of Sodom & Gomor. 
1153. a 40.50. b 10  It was no Cruelty in the jews to kill the Chananites, and spare none of them, being so commanded of God and why. 
1074. b all.  God is cleared from all suspicion of Cruelty, though he commanded even innocent young babes to be slain: Read that place advisedly. 
303. a 20.30  The Cruelty of the unbelieving people against the jews, during the time that they were both mingled together. 
479. b 40.480. a 10    


Curiosity.  What cursed Curiosity hath been the cause of many men's destruction. 
530. b 20.30.40.50.60.531. a 10  Our Curiosity in hearing & receiving the word of God noted. 
114. a 10  What devilish Curiosity hath reigned at all times in the world. 
177. a 50  The Curiosity and boldness of men noted▪ who would feign know Gods being or substance. 
130. a 30. & 251. a 30.40.50  That such as give themselves to overmuch Curiosity, do pervert the doctrine of God, and falsely abuse it. 
1018. a 10  Men are oftentimes turned from well doing by their foolish Curiosity, and how. 
522. a 40.50  All the doubts of the Papists proceed from a foolish Curiosity, as how. 
515. a 10    


Curse.  How we bring Gods Curse into our houses. 
345. a 50.60. & b 10  What is the grievousest Curse that God can send upon men in this transitory life. 
1009. a 20.30  Upon what kind of people God doth double his Curse. 
963. a 60. b 10.20  A Curse pronounced upon him that maketh an idol. 
927. a 10.20  How the Curse of God falleth on evil gotten goods. 
234. a 60. & b all.  A Curse upon such as cause the blind to stray or stumble. 
930. b 40.50.60  From what Curse that is laid on all mankind the jews were privileged 
409. a 10  The meaning of these words, Behold this day do I set before you a blessing and a Curse. 
482. a 30.40.50. etc.  How the law bringeth a Curse, as also it bringeth a blessing. 
483. a all, & b 60. & 197. b 10.20  A Curse upon such as pluck up their neighbour's buttles, etc. 
930. a 10. this concerneth common equity, and upright dealing.  A Curse upon such as wrest the right of the stranger, the widow and fatherless. 
931. b 30.40.50.60.  A Curse upon all such as commit any incestuous or infamous lechery. 
932. b 60. & 933. a 10  A Curse against him that disobeyeth father and mother, & what we have to learn thereby. 
929. a 40.50.60  Notable doctrine upon these words, that the Moabites hired Baalam to Curse the people of God. 
802. a 50. etc. & 804. a 10  A Curse upon such as take gifts to smite the soul of guiltless blood. 
936. a 50.60. etc.  A Curse upon him that smiteth his neighbour secretly. 
934. b 10.20.30  how it cometh to pass▪ that God doth Curse those whose offence is in things whereof no mention is made in his law. 
934. b 10  Of the general Curse for the breach of God's law, and that the same extendeth even to the righteousest. 
938. a 10. ●0. 30, & 763. b all, 764. a all.  A Curse upon such as confirm not the words of God's law, by performing them. 
937. a 30.40.50  After what manner the Curse that was due to us is quite and clean done away by the curse of Christ. 
766. a 40  Two things set before us by the scripture, when it speaketh of the Curse which Christ bore in his body. 
766. a 10.20. & 763. all, & 764. a all.  The chief Curse that falleth on mankind is death. 
954. b 20  The means whereby we be delivered from the Curse of the law. 
940. a 40.50.60  That Gods Curse is extended to all men, and in what case. 
763. b all, 764. a all.    


Curses.  All the chastisementes of God are Curses, yea even upon the faithful. 
947. a 60. & b 10  Curses pronounced of the jews, by consent upon mount ebal. 
929. and so forward in the sermon. 151. & 486. b 40.50  What we have to learn by these words, the Curses of the law shall rest upon him. 
1037. b 40.50.60  The 156.157.158.159, sermons contain certain grievous Curses denounced against such as violate God's law. 
 How we must answer Amen to the Curses of God▪ 
487. b 10. & why. ib. 20  how Gods Curses are said that they shall cleave unto us. 
966. b 60.967. a 10  Certain Curses of God set against the benefits that he had promised unto his people the jews. 
152. b 10.20.30 40  The manner how God's Curses shall encompass them that obey not his voice. 
963. b 50.60.964. a 10    


Cursed.  In what respect all men are Cursed. 
487. b 40.50  How a Cursed thing is called sanctified and holy. 
781. a 40.50. Look Accursed.    


cursedness.  The meaning of these words, Beware thou bring not Cursedness into thine house. 
345. a 30.40.50.60 etc.  That we must feel our own cursedness, and mourn and be afraid at the sight thereof. 
941. a 10.20  A kind of cursedness in the sacrifices that were offered for sin. 
550. a 30.40.50  The way for us to be delivered from our Cursedness, what it is. 
940. b 10.20    


Cursing.  The name of Cursing given by the scripture to all the punishments which God sendeth upon men by reason of their sins. 
766. b 60    


cursings.  How the twelve tribes were divided, and the Levites in the midst, whiles blessings and Cursings were uttered of either side. 
922. b 60.923. a 10  Read how God entreateth his people by Cursings or threatenings, 
in sermon 156 beginning at page, 961.    


Custom.  Against the wicked Custom of not giving thanks to God for his benefits. 
360. a 10.20  How hard a matter it is for men to amend, when Custom of sinning hath prevailed with them. 
1143. a 30▪ 40.  That men must not make a continual rule or law of Custom. 
1129. b 30.40. & 662. b 40. & 663. b 60  That Custom shall not serve us for an excuse in a thing that displeaseth God. 
795. a 60  The Custom of making vines common among the jews. 
719. b 30.40  The force of evil Custom, described by the force of a tempest. 
881, a 40.50 & 521. b 40.50.60  A Custom in the East country to put the children to death for the father's offences. 
861. a 20.30  The inconvenience that followeth upon such as fashion themselves to the Custom of men. 
31. b 30  We must not allege Custom or continuance of time, when God's service is commanded to be embraced. 
495. b al.  What shall become of us if we ground ourselves upon Custom. 
522. a 10  Of making evil Custom a law, & how that is done. 
517. b 40    


Customs.  Why we must not be carried away with evil Customs. 
887. a 10  People are loath to forego their ancient Customs, and why. 
162. b 20  There is not a worse thing than to fashion ourselves after the Customs of men in serving of God. 
523. a 10.20     

D.  


Dam.  Why the law forbade to take the Dam, when she sitteth upon her young birds: and what doctrine dependeth thereupon. 
775. b all.    


Dan.  The blessing of Moses upon the tribe of Dan, and what doctrine we have to reap thereupon, 1225. a 20. and so forward, a tribe of no great reputation. 1225. a 20. What it signifieth. 
1225. a 40    


Danger.  We must not cast ourselves overboldlie in Danger, etc. 
174. b 40  how the faithful must assure themselves in cases of Danger. 
477. b all, & 335. a 40  How in cases of Danger we doubt of God's power. 
337. b 10.20    


Dangers.  In what respect all the Dangers in the world must not hold men. 
174. b 30  Of Gods preventing of Dangers in cases of murder done by chance medley. 
174. a 50.60. & b 10  Of some that rush rashly into Dangers and temptations. 
174. b 20.40.50    


Dancing.  Dancing can be no better than a prelude or flourish to whoredom. 
227. a 30  Dancing is a bait of whoredom and a trick of bawdry. 
343. b 30  Of the Dancing of the Israelites about their golden calf. 
403. a 10    


Darkness.  To what end God set Darkness before the eyes of the jews, when he spoke to them. 
130. a 50  The cause why we abide still in Darkness like blind wretches. 
298. a 10    


Daughter.  The meaning of these words, Harken my Daughter, forget thine own people, and thy kindred, and thy father's house. 
746. a 60. & b 10.20    


Day.  The signification of this word To day, and what the same betokeneth. 
910. a 40.50.60. & b 30.40. & 913. a 40.50 60. & 524. a 20. & 525. a 10    


Dead.  Against excessive mourning for the Dead. 
553. a & b all.  Superstitions of the Papists and the heathen about the dead. 
561. b 10.20  To touch a Dead man, or to enter into the house where he lay, was a defilement to the jews, & what they were warned thereby. 
907. b 40.50.60  Of the care which God hath over the Dead: and what lessons we are to gather thereof: Read sermon 120. and page 
738. a 20.30    


Deal.  How we must Deal and not deal with God, these words contain much goodly doctrine of the true serving of God. 
494. b 50.60. & 495. a & b all.    


Dealing.  The wicked Dealing of the world to maintain their fine fare noted. 
512. a 10.20.30.40  Why the Papists laugh our plain Dealing in God's service to scorn. 
518. a 10  All false Dealing accursed by a common consent of the jews. 
930. all.  Touching upright & just Dealing both to man and beast Read the 141.142 & 144. sermons. 
 God's purpose in Dealing mildly with us what it is. 
280. b 50.60  What kind of Dealing God will have us to use. 
140. b 10  The difference of Gods Dealing with the wicked, and those whom he meaneth to reserve to himself. 
480. b 10  A form of upright Dealing set down for imitation. 
234. b 50.60  Our order of Dealing in the world with the poor and the rich. 
449. a all.  How it should seem that God should say one thing and mean another, as though he used double Dealing. 
398. a 10. & b 10  There is no word of peace but where uprightness and just Dealing is observed. 
80. a 30  The lewd Dealing of the jews to Godward, whiles he was working their welfare. 
390. b 20.30.40.50.60  Why the subtlest Dealing is counted or esteemed a virtue. 
94. a 50  The abuse of God's favour and gentle Dealing with us. 
83. a 60 & b 10  Persuasions to just and upright Dealing. 
65. a 40.50.60. & b 10  All wrongful Dealing forbidden under the name of murder. 
516. a 60. & b 10  From whence all privy packings and other lewd dealings come. 
21. a 20    


Dealings.  The cause why men are so disordered in their Dealings▪ and know not what to do. 
724. a 10.20    


Death.  Death is the entrance to life, and how that may be. 
954. b 20  how we that be Christians should be affected concerning Death, and how we ought to esteem thereof. 
738. b 10.20.1088. b all, 1089. a 10  Christ suffered Death, but was not overcome of Death. 
765. a 40.50.60. & 766. a 60. b 10. & 35. b 40  Of a kind of Death, wrought upon men's vices, not upon their persons. 
731. a 10.20.30  Of Moseses blessings over the jews, at the very time of his Death, and what we are taught thereby. 
1186. a 10.20.30.40  Of preparing ourselves for Death, by the example of Moses. 
1180. all, 1236. a 10.20 etc.  Of Death and how the same doth turn to our gain and profit. 
1088. b all, 1089. a 10.20.30  What we have to note when God taketh away excellent men by Death from among us. 
1242. a 40.50.60  What we have to consider in the Death of our friends or other persons. 
1242. a 10.20  A most excellent consideration of Death, inferred upon the Death of Moses: 
Read the 200 sermon, and page. 1242. specially.  Nothing more certain than Death, but nothing more uncertain than the hour thereof. 
1010. b 10  Death is but a little token of God's wrath. 
1066. b 60  What we have to learn by these words, I have laid both life and Death before your eyes. 
1071. all.  Whereof we should bethink ourselves whensoever we hear any speaking of Death. 
1182. a 60. b 10  What manner of Death we are exhorted to die. 
35. b 50  How Gods word becometh the savour of Death. 
77. b 10  It is good reason that Christ should be Lord of life and Death. 
186. b 60  It is no reason that God's name should be buried with our Death. 
129. a 30  To put a man to Death, without having known which is the true God, is but a frantic zeal. 
541. a 40  What Death is, where also mourning too much for the death of our friends and kinsfolks is reproved, and why. 
553. b. 40. Read also the whole page.  In what respect it is good to covet and desire Death. 
617. b 50.60.618. a 10  Death denounced by law against all such among the jews as went about to counsel others to pervert the service of GOD. 
632. a 10.20. etc.  How willing we should be to die, and the cause why a number cannot away with Death. 
617. b all.  Admonitions to be marked touching natural Death falling on ourselves or our friends. 
554. a 40.50.60. & b 10  diverse godless persons noted that deserve Death, and why. 
545. a 50.60. & b 10.20.30    


Deaths.  So many are the Deaths of our froward nature, as we have good thoughts. 
35. b 40.50  An infinite number of Deaths to be found in ourselves. 
1010. a 10    


Dearth.  The doings of diverse noted, if there come a year of Dearth. 
575. a 50.60. etc.  What we should think upon, when there cometh a Dearth of victuals. 
1150. b 30.40.586. b 10    


Debt.  Saint Paul's admonition to induce us to spare those that are in our Debt. 
577. a 50.60  What strangers had the benefit of not suing men for Debt, and what strangers had not. 
576. a 60. & b 10  A Law for the releasing of such as were in Debt. 572. a 50.60: and who ought to be vouchsafed the benefit of that law. 
ib. b 50.60    


Debts.  In what year men were not to be sued for their Debts among the jews. 573. b 10. and of God's meaning by that law. 
574. a 10  How men deal touching their Debts one to another, & debts due to God. 
629. b 10.20.30  Respite given in the time of the old law for paying of Debts, but not clearly released, and how long. 
574. a 40.50 & 578. a 60. and 583. a 50  Doctrine for Christians to note touching Debts, debtor, and creditors. 575. all: wherein we are taught how to use the poorer sort that are behind hand. 
ib.  Reasons why the poor in a case of Debts were to be borne with all in the seventh year. 
574. b 10.20.30    


Deceit.  Of privy Deceit, and the most mischievous mean of beguiling. 
885. a 30. etc. Look Dealing & Wrong.    


Decrees.  The Pope's Decrees are the sovereign wisdom, as he saith. 
666. b 20.30    


Dedication.  Of the Dedication of houses, or of blessing them, a jewish ceremony: and what we have to learn thereby. 
719. a all. Look Houses.    


Defile.  What things they be that Defile a man in very deed. 
561. b 60.562. a 10    


Defiled.  The meaning of this law, that he which is Defiled in his body should be severed from the company of others. 
812. b all.    


Defiling.  Of Defiling Gods creatures, as well meat as drink, and how that vice is committed. 
557. a all.    


Defilementes.  What we have to gather concerning the filthy Defilementes of this life. 
850. a 30.40.50.60. & b 10. etc. & 908. a 10. & 907. b 40.50  Of diverse kinds of Defilementes both of body and soul: Read sermon 130 and page 
797. all, and sermon 133, and page 814. b 50.60.815. a 10. etc.  What Defilementes they be that drive God away from us. 
815. b 30.816. a 10  Of the Defilementes that are among us, and, wherein the same consist. 
815. b 20.30. etc.    


Degrees.  What Degrees of kindred may not couple in marriage. 
794. b 40.50.60.795. a 10. etc. Look Kindred and Marriage.    


Delay.  The reason why GOD useth to make Delay for a time, before he perform his promise. 
506. b 10. & a 20.30.40.50.60. Look promise.    


Deliverance.  The Deliverance of the jews out of Egypt described, and whereto it is to be referred. 
899. a all, & b 10.20. & 602. a 60. & 169. a 30. & 456. a 40.50. & 8. a 20  Deliverance from bondage promised to the jews after four hundred years. 
896. b 40.50 60  To what purpose God hath wrought our spiritual Deliverance. 
212. a 10  Why God maketh express mention of the Deliverance of the jews out of Egypt. 
186. a 30.40  A view of our Deliverance by the blood of Christ. 
186. b all.  No Deliverance out of the hand of God. 
1166. b 60.1167. a 10    


Departing.  A description of the Departing of the Israelits, out of Egypt. 
598.50.60 & 599. a 10. Look Egypt and jews.    


Descending.  Of God's Descending from heaven, and what we are thereby taught. 
1087. b all, 1088. a all. Look Presence and Heaven.    


Descension.  Of Christ's Descension into hell, being an Article of our faith. 
1063. b 10. Look Hell.    


Desert.  Against such as attribute any Desert to themselves. 
176. a 10  The Papists doctrine of merit or Desert noted. 
111. b 50.60  It is not for any Desert of ours that god giveth us riches. 
369. a 60. & b 10.20. Look Merit.    


Deserts.  Moses alleged no Deserts in his praying to God, and what we are thereby taught. 
100 b 30  It is not for men to vaunt of the obtaining of any reward at God's hand for Deserts sake. 
267. b 60. & 268. a 10. & 100 b 10  No Deserts in us why God should bless us with his benefits. 
347. a all. & 168. a 10.20. & 100 b 10  An evil consequence of the papists, that we win God's favour by our Deserts. 
480. b 30. & 518. b 40.50.60  Our Election dependeth not of our Deserts. 
314. b 20.30. etc. Look Merits and Works.    


Deserve.  How and in what sort works can Deserve. 
519. a 10  God bindeth not himself unto us as though we could deserve aught. 
295. a 30  The illation of a false conclusion that men can merit or Deserve at God's hand. 
464. a 30    


Deserving.  The papists doctrine of Deserving foolishly inferred. 
322. a 10. etc. b 30.  How God preventeth all deserving in men. 
465. a 10.20    


Desire.  The cause why we scarcely open our eyes but some lewd liking & desire will tickle us. 
73. b 30  Notable doctrine of desiring inferred upon the Desire of Moses. 
97. b 60. & 98. a 10.20  Though we obtain not something that we Desire of God, yet must we not think ourselves barred from it, until God show us by some evident sign: Read how. 
105. b 60. & 106. a 10    


Desires.  The fickleness of our Desires, & how they fight one with another. 
273. a 50 60  Although our desires appear not to be evil, yet are they ever matched with some vice and unrighteousness before God. 
411. a all.  God granted the disobedient their Desires diverse times, but that was not to their benefit. 
105. b 10  A lesson teaching us to bridle our Desires. 
92. b 30.40. & 781. b all. 782. all. & 510. b 60.511. a 10.50.60. & 97. b 30  In what cases we must abstain from our Desires though they seem good. 
98. b 10  By the view of holy desires, etc. seeming blameworthy, we may judge of the contrary. 
98. a 60. Look Affections and Lusts.    


Desolation.  A Desolation of Prophets among the jews, foretold by Malachi: and for how long. 
1247. a 40. b 10. Look Prophets.    


Despise.  The very cause why men do Despise God. 
74. b 60. & 75. a 10. Look Contempt.    


Despisers.  We must not have to do with the Despisers of God. 
307. b 40.50 60  In what a desperate case the Despisers of God be in dangers & distress. 
1007. b 50.60.1008. a 10. & 1010. a 30.40  Of the number of the Despisers of God, & how strangely he will plague them: Read Sermons. 
156.157.158.159. & page 980. a 20.30  Of certain Despisers of religion worse than Papists. 
1165. a 20.30    


Destruction.  The cause why the wicked world is alured to Destruction. 
530. a 30  What is the cause of all ruin and Destruction. 
403. a 20.30.40  What cursed curiosity hath been the cause of many men's Destruction. 
530. b 30.40.50.60.531. a 10  What we have to learn by the Destruction commanded to be shown upon the Amalekits. 
887. a 50.888. a 50.60. & b 10.20.30    


devices.  What skill we must have to beat back all Satan's devices. 
530. a 60. & b 10  Against new devices in apparel, and other things. 
781. b all, 782. all, 783. a al.  Men follow the devices of their hearts in two manner of ways. 
1035. a 40. 50. Look Inventions.    


Devotion.  A view of Papistical Devotion, & that it is not for us to follow them therein. 
523. b 40.50.60 & 524. a 10. & 683. b 30. & 684. a 10  The Devotion of idolaters is but as a fury: this is proved by the example of the heathen. 
523. b 10  What ensued the Devotion that Gedeon set up, and the Ephod that he made. 
311. b 40  A pretended kind of Devotion noted unto us. 
252. a 10. & 413. a 10    


Devotions.  What injury they do to God, that follow their own Devotions. 
496. a 50.60  The Devotions of men's devising cast down and overthrown. 
484. b 40. & 471. a 10.20  Of Papistical Devotions, and how foolish men be affected in that case. 
914. a 60. & b 10. & 927. b 30.40. Look Superstitions.    


Dies.  Of the Diet of the rich and the poor, of the moderating of our Diet, & the shifts that are used to maintain dainty diet. 
511. a all, b 10.60.512. a all. Look Fare.    


Difference.  A Difference of fathers, the one to be followed, the other to be avoided. 
1041. b 50.60.1042. a 10. b. 30. & 465. b 20  A difference ought to be put between the lords supper and our common eating and drinking. 
512. b 30.40  The Difference of beasts clean & unclean, when it was made, and by whom. 
557. b 30.40.558. a 10  A Difference between politic laws and the laws of God. 
710. a 30. etc.  We must learn to put a Difference between the things that are of the substance of our salvation, and the appurtenance etc. 
104. b 40.50  A Difference of Idolatries inferred by the misunderstanding of the text. 
1043. b 30  We must put a Difference between the things that concern God, and that concern men. 
84. b 10  The Difference between us and the fathers under the law. 
950. a all.  A Difference put between two sorts of promises mentioned in the scripture 
480. b 50.60  Why god putteth a Difference between men, that some he loveth and some he hateth. 
190. a 40.50    


Direction.  Nothing done in this world without God's Direction. 
975. a 40.50. Look Providence.    


Disciples.  What we must do if we will be the true Disciples of our God. 
662. b 30.663. a 10  A lesson for our learning, if we will be Gods true disciples. 
255. b 60. & 256. a 10    


Discretion.  Discretion a singular gift of God. 
625. b 30  By what means God giveth us Discretion and wisdom. 
120. a 50  Of the Discretion that Adam had before his fall, and after, and of that which is left us. 
120. a 50.60. etc.  The image of God consisteth in the having of Discretion to discern between good and evil. 
120. a 20  From whence it is that all Discretion cometh. 
541. b 40  What we must do, that the Lord may give us the spirit of Discretion. 
529. a 30  A Discretion of overthrow and destruction, and in whom the same is. 
1147. a 60. b 10  In what respect men are void of true Discretion, and until when they attain not hereunto. 
1147. a all, b all. Look Understanding.    


Diseases.  Diseases come to us on horseback, and return again on foot: Read that place. 
967. a 30  How men be hardened as touching common & unaccustomed Diseases. 
971. b 30.40.50  What Christ showeth himself to be in healing the bodily Diseases. 
1018. b 40  Of the Diseases of the soul, & to whom the curing of them doth belong. 
1018. b 40.50.60  how many sorts of Diseases God sendeth us, so many witnesses he sendeth to prove that we have sinned against him, etc. 
972. a 50  Sundry Diseases named, and in what cases God maketh them his men of war against us. 
971. b 10  How we ought to judge of Gods dealing towards us, when he sendeth extraordinary Diseases among us. 
971. b 20.30  How lightly we think of the common Diseases reigning among us. 
971. b 30. Look Plagues and Sicknesses.    


Disobey.  In what cases children must Disobey their parents. 
759. b 10.20.30    


Disobedience.  Disobedience against God, and what they deserve that refuse to hear the voice of their heavenly father. 
760. a 40.50.60. b 10  What we have to gather in that Magistrates and judges were commanded by him to punish the Disobedience of children against their parents with death. 
760. b 40.50.60. & 759 b 40. & 760. a 10.20  These words of Paul that God's wrath is wont to come upon Disobedience. 
706. b 40.50  All Disobedience against superiors of what state soever, intolerable in gods sight. 
929. b all.  The cause of our Disobedience to God is because we hate him. 
192. a 40  The desperate & continual Disobedience of the jews against God laid down in particulars. 
383. the whole page and 384. a 10.20  A just reward of Disobedience and to be remembered. 
45. a 20.30  How men justify themselves in their Disobedience against god. 
33. b 30. etc.  God hath not left Disobedience and unbelief unpunished. 
42. b 60  How men fall not only into Disobedience, but also into sturdiness against God. 
34. a 20  All Disobedience springeth of ignorance and of the contempt of God. 
1000 a 10    


Disorder.  The cause of such Disorder as there is, in our life. 
73. a 50.  How long our life shallbe full of Disorder and confusion. 
110. b 10. Look Confusion.    


Distress.  forcible persuasions to move us to have compassion on such as be in Distress & need. 
590. a all. & b 10.20  Unto what pain and Distress the holy fathers were driven. 
179. b 10  How we must be resolved, if God linger his help, and let us alone in great Distress. 
341. a 10  To what end God sendeth us need, or holdeth us in any Distress. 
347. b 20. & 467. a 50.60. & b 10. Look Adversity, Necessity, and Poverty.    


Distrust.  Distrust in God the cause why men be afraid to execute their charge. 
1076. b 50.60.1077. a. 10  Remedies against Distrust in cases (as seemeth to us) of impossibility. 
372. b 50.60. & 373. a 10  Distrust the cause of covetousness and holding fast. 
583. b 10.20.30.40  In what points our Distrust and unbelief in God bewrays itself. 
412. b 30.40. & 1229. a 20.30.40. b 10.20  Of our Distrust in God, his taking of an oath for our behoof notwithstanding 
1167. b al. & 1223. a 20.30.40. b 10.20. Look Unbelief.    


Devil.  The Devil hath not a several dominion by himself, and can do nothing without leave. 
669. b 10. & 531. b 20.30  Whether the Devil can Prophesy or no. 
533. b 50.60.534. a 10  We have need to live the more warily in these days, for so much as the Devil hath obtained to pervert the whole world: Look how. 
289. a 10.20  What thing it is that the Devil strives to do in these days more than ever he did erst. 
126. b 60. & 127. a 10  The Devil is named the prince of this world, and of his cruel malice against us. 
38. a 30.40  Not one Devil but infinite legions of devils against us, whom we must withstand. 
476. b 40  The Devil will reign over us if we be not acquainted with God. 
40. a 10  The Devil disguiseth himself, and assalteth us diverse ways. 
124. b 50.60  How God serveth his turn by the Devil and by wicked men. 
82. b 30.40  The Devil our deadly enemy, and his practices to destroy ceaseless. 
55. b 30.40. Look Enemy and Satan.  The Devils were sometimes as the children of God, etc. Read this place. 
170. b 10  Of serving or sacrificing to Devils, and who do so, and how. 
1131. b 30.40.50.60.1132. a 10.20    


Divination.  Divination by the flight of birds forbidden. 
68 b 20.30    


Division.  The causes of Division between us & the papists. 
287. b 10.20.30    


divorcement.  A kind of divorcement permitted by God to the Israelits, and in what cases. 
787. b 20. & 834. a 60. & b all, etc.  Of the matter of divorcement, and in what cases it was lawful. 
836. a 40.50.60  That the benefit of divorcement and of marrying again is indifferenth both to the man and the woman, and in what cases. 
840. all, 841. a 10.20  Touching divorcement, read much doctrine inclusively in the 122. Sermon, being at page 
748. etc.  divorcement permitted by Christ in the case of adultery. 
839. b 60.840. a 10. etc.  divorcement permitted, as touching common order. 
835. b 40    


Divorsements.  Whereof divorcements do come, and what is their cause. 
753. b 30.40.50.60  Touching Divorsements read what is written of purpose by Moses. 
834. a 60. & b all. etc.  The reason why God punished not the Divorsements which the jews used. 
841. b 30.40  The jews Divorsements condemned by God, and why. 
841. b 10.20.30  No good reason, that because God permitted or punished not the jews Divorsements, therefore he allowed them. Look the place. 
841. b all.  The judgement of Christ and of Paul concerning Divorsements. 
836. a 50.60. & b all.  Of Divorsements which were done against all indifferency, and whether God permitted them. 
792. b 10.40    


Dizziness.  Who they be that must needs be stricken with the spirit of Dizzines, etc. 
123. b 40.50. Look Giddiness.    


Doctors.  The dealing of the Papists when they allege any of the ancient Doctors. 
489. b 20    


Doctrine.  What we have to do when any Doctrine is to be followed. 
118. b 10  What we must do, if we intent to profit well in God's Doctrine. 
422. b 60. & 423. a 10  Excellent Doctrine upon this point, Every of us must teach his children to walk in the fear of God. 
129. a 30.40. etc. & b 10.20.30.40.  What we have to understand whensoever there is any sharpness or vehemency in the Doctrine that is preached unto us in God's name. 
370. a 50.60  The Doctrine that God sendeth down to us should stand us in no steed, unless he added a second grace: Read how. 
252. a 60. & b 10  In what sort we ought to receive the Doctrine of the Gospel. 
256. a 40.50  The Doctrine of a Pope applied to married folk, that they which are in the flesh cannot please God. 228. b 50.60. and the absurd sequels of that doctrine. 
229. a 10. etc.  The law of God is a full and perfit Doctrine, wherein there wanteth nothing. 
111. a 10  God setteth us down a Doctrine of practice, and not of knowledge only. 
111. a 20. & 179. a 10  The papists Doctrine that men must always hang in doubt, noted. 
88 a 20.30.40  That the Doctrine which is set forth in the name of God serveth for all ages. 
9 a 40  God will not have men to dally with his Doctrine, and why the same was given us. 
118. b 60. & 119. a 10  What we have to learn by that where Moses wisheth that his Doctrine might flow like rain that moisteneth the grass. 
1104. all, 1105. all.  Touching the Doctrine of God preached and taught, and our little profiting: Read page. 
1173. a all.  Of the Doctrine of Popery, & whence the same hath been taken. 
1206. b 40.50.60  how the Doctrine of God is despised and scorned. 
119. a 40.50.60  Of the Doctrine of God's favour testified in the scriptures, and of a sort of people that profit but little thereby, and why? 
1024. all.  Most comfortable Doctrine for the faithful when they are visited sharply by the hand of God. 
1008. all.  An instruction for us that do but pickle as it were on the Doctrine of God. 
6. a. 30  That such as give themselves to overmuch curiosity, do pervert the Doctrine of God, and falsely abuse it, and how? 
1018. a 10.20  Why Moses made a rehearsal of all the Doctrine that he had preached in forty years space. etc. 
5. a 50.60.6. a 10.20  That the Doctrine of God's law and his Gospel should be common. 
922. a all.  The Papists Doctrine of jointworking with God, reproved. 
1231. b 40.50. 60.1232. a 10  The Doctrine of God taught every day is irksome unto men. 
3. b 10.20. etc.  The cackling of such as blaspheme the Doctrine of election noted. 
82. a 50  What is needful for us that we be not weary of God's Doctrine preached unto us. 
3. b 10  What will betide us if we continue in refusing the Doctrine of God. 
4. a 20  As God forbiddeth us to add any thing to his Doctrine, so also he forbiddeth to take any thing there fro: Read the place. 
115. a 40.50  The Papists Doctrine of merit or desert noted. 
111. b 50.60  Of what authority the Doctrine that is set forth in the room of God ought to be. 
56. a 10  How a man may judge that a Doctrine is false. 
680. a 40.50  That we must receive the Doctrine of the law not as coming from a mortal man. 
5. a 10.20  To whom and by what means God's Doctrine shall turn to the death & damnation of men. 
483. b 60. & 484. a 10  God will have us to examine men's Doctrine. 
677. b all, 678. a 10.20. etc.  The damnable Doctrine of the Papists that we must stand in doubt of our salvation. 
914. a 20.30  A general Doctrine for all degrees to obey and serve God. 
215. a 50.60. & b 10.20. etc.  Why the Pope saith it is not lawful to examine his Doctrine. 
678. a 40.50  A general Doctrine for the honouring of all superiors. 
212. b 10.20. and so forward.  The nearer Gods servants perceive themselves to their end, the more carefuller must they be to establish the Doctrine which they taught in their life time, and why? 
144. b 10.20  Of the true touchstone whereby the goodness of any Doctrine is tried 
680. a 10  The Doctrine of the Gospel is as a cord whereby God draweth us unto him. 
313. a 40  diverse points of true Doctrine delivered and set down. 
680. a all.  To what end all the Doctrine of popery tendeth. 
680. a 60. & b 10  Against such as would have all manner of false Doctrine favoured and borne withal. 
537. a 10. b 20  how the Doctrine of God ought to mortify us. 
179. b 20  What we ought to do when it pleaseth God to take away those that have faithfully taught us true Doctrine. 
145. a 20  Moses delivereth us a perfect Doctrine, which consisteth of two points. 
493. a 60. & b 10. etc.  Reasons to induce us to give ourselves wholly to God's Doctrine. 
180. b 40  The Doctrine contained in the law never decayeth. 
181. a 20  How we must profit by the Doctrine of God. 
179. b 10  What kind of Doctrine God gave his people the jews. 
177. a 20  Two points worthy to be noted, touching the Doctrine delivered to us in God's name. 
177. a 60. & b 10.20  The Doctrine of salvation must be received of us with all obedience, and why? 
165. a 60. & b 10  What danger hangeth over our heads, if we hold not ourselves to the simplicity of God's Doctrine. 
146. b 50  The heinous fault of one that scoffeth & scorneth at the Doctrine of God. 
149. b 30▪ 40  Our unthankfulness is the more shameful if we shut our eyes against the Doctrine of salvation. 
145. b 60  The ministers of God's word must seal up the same Doctrine that they taught in their life time, to cause it to continue after their decease. 
144. b 50  In what case we be, if we listen to lies & false Doctrine. 
530. b 20.30  What force the Doctrine of truth ought to have, when it is taught us. 
527. b 40.50  No Doctrine in popery to draw men to God. 
187. a 20  God will not have his doctrine to be as a dead thing. 
132. a 20.30  Men must do God homage in his Doctrine and why? 
56. a 40.50  The Doctrine that images are laimens' books reproved. 
137. a 10  A notable point of Doctrine showing what God is. 
192. a 50.60. & b 10.  Notable Doctrine and particularly to be applied, concerning the punishment of Moses. 
47. b 50.60. & 48. a 10  The often putting of us in remembrance of God's benefits is no needless Doctrine. 
17. a 30  The Doctrine of salvation abideth unappaired, though men be corruptible. 
26. a 10  Notable Doctrine not only for judges but also for all men in common. 
21. a 30  Necessary Doctrine for ministers and preachers of the word. 
21. b 40  Notable Doctrine of the thief that hung on the cross, and appliable unto us. 
29. a 20.30.40.50.60    


Doctrines.  In what respect we may be assured that Doctrines be true and certain. 
682. a 10    


Dog.  A Dog was counted an unclean beast in the time of the law. 
819. a 40.50  How these words are meant, Thou shalt not bring the hire of a whore nor the price of a Dog into the house of the Lord. 
819. a 40.50. & so forth in the sermon. Look Beasts.    


Dogs.  What we have to note upon these words, that men must not give the bread of children unto Dogs: and how we were Dogs. 
1191. a 50.60    


Do.  The meaning of these words, Thou shalt Do that which is right and good in God's sight. 
294. b 20. etc.  How we may know that the things Which we Do are acceptable to God. 
514. b 50  how men should not be judges and umpires of the things that they Do, and why? 
294. b 40  Why we must not Do the things that seem right in our own eyes. 
294. b 30  Whether it be in us to Do that which God commandeth in his law. 
1052. a & b 50.60.1053. all.    


Doing.  What we must have in us when we would be Doing well. 
36. b 30  That we must put the doctrine of Doing that which is good and right in the sight of God in ure. 
519. b 10.20  Men are oftentimes turned from well Doing by their foolish curiosity, & why? 
522. a 40.50  The papists cling to their doctrine of free-will, when there is any question of Doing well. 
38. a 40.50    


doings.  The true foundation of all our enterprises, doings and affairs. 
74. a 60. & b 10  In what cases it is good reason that we should be confounded in our doings. 
86. b 50  Why men (to their own seeming) when they have done amiss, do think their doings are not evil. 
343. a 40.50  Gods promises stand not upon men's doings. 
157. b 10  God is not bound to give us an account of his doings. Read that place. 
338. b 40.50  We must not go on still to allow our own doings, and why. 
123. b 10  We must show by our doings that we take God for our father, etc. 
171. b 40  Of two things that are requisite, if we intend to glorify God in all our doings. 
89. a 50  They that correct not evil doings when they may, are guilty thereof themselves: as how for example. 
550. b 10.20  What we must do, if we would have God to bless our doings. 
86. b 40  how we shall be sure that God doth avow all our doings. 
88 b 50  how far forth we must inquire after God's doings. 
356. b 50.60. and 357. a 10  If God allow all our doings, then is it perfect righteousness. 
518. a 10.20. Look Workers.    


Dotager.  The cause why the heathen are so hardened in their own Dotages. 
123. a 30  How the heathen thought of their own Dotages. 
123. a 20    


Doubt.  A principal Article of faith Papistical that men must stand always in Doubt whether God will save them or no. 
1076. a 10  Of such as Doubt of their salvation, and that they ought not so to do, and why. 
1063. all.    


Doubts.  What Doubts worldlings cast in their heads, to cut off charity to the poor and distressed. 
583. b all.  Of the Doubts of the Papists, and from what thing they do proceed. 
515. a 10    


Draw.  Of the means that God useth to Draw us unto him, and why, and how wayward and unthankful we be in that case. 
520. b 40.50.60. & 283. a 10.20. etc. & 155. a 10.20. & 164. b 10. & 186. a 10  What Gods pleasure is when he doth Draw men to salvation. 
82. a 60. & b 10. & 155. a 10.20. & 164. b 10  No doctrine in popery to Draw men unto God. 
187. a 20  What we have to do seeing God doth Draw us to himself. 
187. a 30  From whence God doth Draw us, whither, and for what cause. 
503. b 10.20. & 457. a 30.40    


Drawn.  What we must do, when we see that God hath Drawn us unto him, etc. 
78. b 10    


Drink.  Drink of dates, and by what name they of the East countries called all their compounded drinks. 
1020. b 60  It is not lawful for us to eat or Drink without faith, & what that meaneth. 
559. a 20. & 558. a 10.20  Much mingled Drink made in the East countries, and why. 
1020. b 50.60    


Drinks.  The chastisements which God sendeth upon men, likened to Drinks, and how. 
1153. a 20.30. Look Afflictions and Chastisements.    


Drinking.  What cleanness we must have in our eating and Drinking. 
512. b 10.20. & 511. a 50.60  A difference must be put between the Lord's supper & our common eating and Drinking. 
512. b 30.40  Notable doctrine touching eating and Drinking, meet for every Christian to mark. 
510. a & b all.  Of defacing God's image, by unmeasurable eating & Drinking. 
511. a 40.50  Why Paul speaking of eating & Drinking requireth faith. 
510. a 20.30.40  In eating and Drinking we must not observe the traditions of men. 
510. b 20  Of eating and Drinking according to the blessing that God shall give us. 
510. a & b all, 511. a all.    


Drunkards.  Whether it was gods meaning to make his people the jews Drunkards, as the manichees say. 
567. a 10.20  The behaviour of Drunkards in their excess noted. 
562. a 30.40. & 227. a all  Of certain Drunkards, & their beastliness when there is a good year of wine. 
511. a 40  Of Drunkards, and the means which they use to guzzel in wine, & strong drink. 
1036. a al.    


Drunkenness.  Unto what vices he falleth that is given to Drunkenness. 
758. a 30.40.50.60  Rioting and Drunkenness comprehendeth all kind of vice. 
758. a 10  The continuance of God's goodness to Lot, his beastly Drunkenness notwithstanding. 
68 b 10  Of the vice of Drunkenness, and the mischievous operation of the same being insatiable. 
1036. a 20  Of mingling thirst and Drunkenness together. 
1035. b 30.40. & 1036. b 20.30.40.50    


drowsiness.  Why God will send the spirit of drowsiness upon men. 
81. a 10    


Dullness.  The forty years Dullness of the jews cast in their teeth. 
1019. a 10.60    


Duty.  A brief sum of our Duty to God & to the world. 
129. a 30  The Duty of married folk set forth at large. 
225. a & b all. etc.  It is not enough for every man to discharge his Duty in living orderly himself, etc. 
129. a 30  Read with what carefulness Moses goeth about the discharging of his Duty both to God and his countrymen the jews. 
144. a 10  The Duty of the ministers of God's word in reproving. 
144. a 60. b 10. & 22. a 30.40.50  How they that are in authority be withdrawn from the discharge of their Duty diversly: Read the place. 
332. a 10.20.30. etc.  Every man must have an eye to himself, and consider how far his Duty will bear him. 
730. a 50.60  What kind of Duty that is which the child oweth to his parents. 
213. a 50. & 218. a 50.60  Whereupon we ought to ground ourselves in the doing of our Duty. 
333. a 40  The Duty of such whom God hath put in office to see offences committed duly punished. 
402. b 10  The Duty of Emperors, Kings, and Magistrates. 
22. a 10  What we must do, if we purpose to do the things that our Duty requireth. 
108. a 20  The Duty of schoolmasters, fathers, and all such as have an household. 
22. a 10.20  A supposed speech, that every one of us ought to use touching the doing of our Duty. 
74. b 10  God in his law respecteth not our ability, but our Duty. 
945. b 50.60.946. a 10. Look Charge and Office.    


Duties.  How men deal touching their Duties one to another, and duties towards God. 
629. b 10.20.30. etc.  The law teacheth us to know our Duty, Read the place. 
112. a 20  What is the cause that we be so cold in performing of our Duties. 
74. b 30.40    


Devil.  How God doth Dwell in us, and what we are taught to do thereby. 
289. b 30 40.50. & 336. b 40.50.60. & 337. a 10  Why God will dwell in every one of us severally. 
336. b 20.30  What the jews ought to have done seeing God vouchsafed to dwell among them. 
290. a 60  That God doth Devil and is more near to us than he was to his own people. 
815. a 20.30.40.50.  What we must learn seeing we be the temples of God for him to dwell in. 
308. b 50. & 290. a 20  How God doth Dwell continually in us. 
336. b 40.50.60. & 337. a 10  Upon what condition God will Dwell among us. 
815. b 50    


Dwelling.  What we have to gather of Israel's Dwelling safely alone by himself. 
1232. a 50.60. b all.  To have some Dwelling or resting place to lodge in, is one of the things that we chiefly desire in this life: and how the faithful be distressed in that case, but yet not destitute of comfort. 
1007. all.  Of the Dwelling place of the sovereign and everlasting God, that it is a sure abode, and so forward. 
1230. a 30.40.50.60  Of such as are driven out of their Dwelling, and whence that plague lighteth upon them. 
977. a 50.60. b 10.20  Of our Dwelling in heaven, when, why, how long since, and by whom the same is prepared. 
1117. a 50.60  Of Gods dwelling in the bush, and in heaven, and what we have to note thereupon. 
1215. a b 50.60     

E.  


Eagle.  God likened to an Eagle or hen and why. 
1121. b all.    


Eagles.  Why in the scripture there is often mention made of Eagles. 
1121. b 10    


Eare.  The Ear was the first cause of withdrawing man from God. 
132. a 10  Of boaring bondslanes through the Ear witn an an●e. 
5●1. a 50. ●0 and ● all.  The Ear must draw us again unto GOD, as it withdrew us from him▪ 
13●. a 10    


Ears.  The Ears of Adam▪ which rece●ued the voice of Satan was it that banished him out of God's kingdom. 
132 a 10  The meaning of these words, He setteth it forth in their Ears. 
139▪ ● 30.40.50    


Earth.  The manner how the Earth was moistened in the beginning. 
957. b 20  What we must do when we manure and trim the earth. 
985. a 20  Why God useth means to make the Earth fruitful. 
958. a 10  How the earth through a secret inclination doth obey God. 
1070. a 10  How the Earth looketh up to heaven, and after a sort openeth her mouth. 
957. b 50.60  In what respects the Earth is as it were unhallowed. 
211. b 10  What we have to learn, when God calleth heaven and Earth to witness. 
147. b 40.50. & 148. a 20    


Ease.  Nothing marreth men but Ease. etc. 
28. b 10  Overmuch Ease is the cause of wilful stubbornness: Read the place▪ 
279. b 30  Into what lewdness men fall, when they live at their Ease. 
154 b 50. and 362. a all.  Whether such as are in wealth and Ease can be Christians. 
616. b 40.50    


Easterday.  Concerning the Easterday of the jews, 
read at large, sermon▪ 97. beginning at page 596. and so forwards. Look paschal Lamb and passover.    


Eat.  What we have to do to Godward when we Eat or drink. 
558. a 10.20  Until when it was not lawful for any man to come to the temple & Eat of the sacrifices. 
512. a 60 b 10  It is not lawful for us to Eat or drink without faith, and what that meaneth. 
559. a 20  The meaning of these words, that as well the clean as the unclean may Eat thereof. 
512. a 50.60. and so forward.  What we have to note by these words, that we must Eat in God's presence. 
167. b 10.20.30. etc.    


Eating.  Of Eating and drinking according to the blessing that God shall give us. 
510. a & all, 511. a all.  What cleanness we must have in our Eating and drinking. 
512. b 10.20  Notable doctrine upon these words, b● that the people should refrain from Eating the blood of beasts. 
515. a 60. b all.  Of the Eating of the sacrifices, to what purpose they were, and when men were to be admitted to eat them. 
512. a 50.60. etc.  A difference must be put between the lords supper and our common Eating and drinking. 
512. b 30.40  Why Paul speaking of Eating & drinking requireth faith. 
510. a 20.30.40  Of Defacing God's image by unmeasurable Eating & drinking. 
511. a 40.50    


Edomits.  The Edomits came of Esau the eldest son of Isaac. 
808. b 40  The Edomites might be received into the Church of God in the third generation, and in what respects. 
809. a 10.20  The reason why God commanded the jews not to abhor the Edomites. 
808. a 40.50.60. etc.  A new curse pronounced upon the Edomits, after they were received into the Church of God, and why. 
810. b 50.60.811. a 10.20.30    


Education.  Parents charged with the good Education of their children. 
755. a 10  Touching good and evil Education or bringing up, 
Read page 745. a 60. and b 10.20. etc. 746. a 10.20. etc.    


Election.  Of the Election of ministers, and what is to be considered therein. 
1245. b 10 20. etc.  Of the knowledge of our free Election, and how the same should move us. 
1118. a 60. b 10  Of man's Election, the cause & ground of the same. 
1118. a all.  The Election of the jews was for no cause in themselves, but of gods mere mercy. 
1117. b all. & 313. b al. 314. all.  Of the mystery of our Election, and against such as bark and ball against the doctrine thereof. 
1044. b 30.40.50.60. & 1118. b 10.20. & 169 b 60. and 170. a 10. & 1107. b 50.60. & 82. a 50  Of the general Election of God, whereby he putteth difference between Abraham's lineage and all the rest of the world. 
439. a all, & b 10. etc. and 315. a 40.50.60. & b 40.50.60. & 880. a 10.20  Of a double Election of God: wherein much notable doctrine is delivered. 
439. a & b all, & 440. a 10.20.30. & 316. b 20  Of the Election of God, and whether the same be grounded upon his foreknowledge. 
420. a 10.20.30. etc.  God will save whom he listeth; though his Election be without repentance. 
404. a 50.60  Certain reproved that refer our Election to God's foreknowledge, and that he knew we should have some good disposition in us. 
314. b 40 50  Of the Election of jacob, and the rejection of Esau. 
316. a 50.60. & b 10. and 809. a 60. & b 10  The sacraments and word of God are badges of his fatherly Election. 
316. b 60  The having of free Election or chooseing of officers abused. 
16. a 60. & b 10  The true cause of our Election declared. 
166. b 10.20.30  Touching the doctrine of Election both general and special. 
Read sermon. 53. beginning at page 315. a 40  how and by what means God's Election is as it were defeated by us. 
317. a 30.40  Gods general Election of the jews conditional. 317. a 10.20. and what we have to gather thereof. 
ibid. 30.  Touching the Election of magistrates, judges, and officers, 
Read the 101. Sermon, beginning at page 620. a 30  God in respect of himself knew who belonged to his Election. 
168. a 40  Of a second Election of the jews more strict and special. 
315. b 40.50.60.316. a 10.20  Of God's free Election, and the proper cause from whence it springeth. 377. b 10.20.30.40.50.60. and how men should ratify the same. 
554. b 40.50.60  Of the warrant of our Election & what it is. 
1064. a 60. b 10  Gods Election is a mystery above the reach of all men's reason. 
1107. b 60.1108. a 10  The Election of God is of his free goodness, a●● of no merits of ours. 
955. b 60. & 314. b 20.30  Upon what condition God's Election, in taking us to be of his Church doth stand. 
955. a 30.40.50.60. and so forward.    


Emanuel.  Christ hath not taken to him the name of Emanuel for nought, and what it signifieth. 
500 b 20    


End.  Whereunto God calleth us, and how we ought to consider the word End. 
1148 a 60. b all.  What we have to note upon these words, And take heed to their End. 
1148. a 10.20, etc. Look Death.    


Enemy.  Under this word Enemy, allsuch as have not been taught by God's word to yield themselves teachable unto him, are comprehended. 
1145. b 50.60  how these words, that God feared to provoke the Enemy, are meant. 
1145. a 40.50.60  In what cases God declareth himself to be our mortal Enemy. 
982. b 10.20.30  Of a great Enemy that we have much mightier than Pharaoh, and of other enemies of ours. 
503. b 20.30.40. Look Devil and Satan.    


Enemies.  What we must do when we see our Enemies fierce like fiends. 
75. b 10. and 71. a 50  We must yield God the honour of all the victories that he giveth us against our Enemies. 
83. a 30.40  A description of the easy victory of the Israelites over their Enemies. 
83. b 30 40  What we must do when we see our Enemies fearful and dismayed. 
75. b 10  What was the cause why the Israelites ran away as soon as their Enemies came against them. 
85. b 50  Why we must not go about to purchase us Enemies. 
87. a 10.  Our Enemies much stronger and stouter in comparison of us, than the Enemies of the Israelites, when they were to enter into the land of Chanaan. 
90. a 30.40  Why God, saying that he will drive away our Enemies, affirmeth also that we shall destroy them. 
1231. a 30.40.50.60.1232. a all.  The meaning of Moses by these words, God will not destroy all the Enemies of his people out of hand, and why? 
338. a 40.50.60. & b all▪  How we must behave ourselves peaceably if we have any enemies. 
87. a 10. & 88 a 10  We have an infinite number of Enemies whom we see not. 
55. b 40  That albeit we serve God, yet we shall not cease to have Enemies, and why. 
968. b 40  That it is in God only to make us invincible against all our Enemies. 
889. b all.  Of God's blessing of us against our Enemies, and of our manifold enemies, both visible and invisible. 
953. b 10.20.30. etc.  How God will deal for us against our storming Enemies, is showed by comparison to our comfort. 
954. a 10.20  What is God's purpose in permitting us to have Enemies. 
953. b 50.60.954. a 10  how and by what means men do pick out Enemies against themselves. 
73. b 50.60. & 74. a 10  But one only mean whereby we may overcome the fear of our Enemies. 
714. b 60  The fear that Achaz had of his Enemies the kings of Syria and Israel. 
713. b 60.714. a 10. etc.  How the subtle doctors of the Popedom interpret these words of Christ, Do good to your Enemies. 
771. a 50.60. b 10.20  What we must do to be strong against our Enemies. 
71. a 50.60 and b 10  What we have to gather upon this text where Moses doth so oft repeat that we must not be afraid of our Enemies. 
414. b 40.50  What we must do if we would have the victory over our Enemies. 
37. b 20  How unable we be to encounter with our Ghostly Enemies. 
71. b 10  What is the cause that our Enemies vanquish us and have power over us 
55. b 10  Notable doctrine upon this point, that the jews would needs go up to discomfit their Enemies. 
53. a 10.20.30.40.50  Upon what condition God will vanquish or destroy our Enemies. 
42. b 10  What we must do if the Enemies with whom we fight be too strong for us. 
35. b 30. & 712. b 40.50.60. & 713. al.  Who be our Enemies with whom we wage battle in this life. 
37. b 10  The end of Gods discharging us from the hand and tyranny of our ghostly Enemies. 
1. a 20  The Enemies with whom we fight are mortal men, what then? 
35. a 20.  How men should bethink themselves when they are compelled to slay their Enemies in the maintenance of just quarrels. 
516. a 50.60  The cause why God's Church is never without Enemies, and the remedy. 
1231. a 50.60. b al.  How God will deal with his Enemies. 
189. a 10  In what respect we must needs fall before our Enemies. 
55. b 20  Of certain kind of Enemies to God's truth, of whom we must specially take heed. 
529. a 60. & b 10  How we must arm ourselves against the open and secret Enemies of of God's truth. 
528. b 50.60. & 529. a & b al.  How we must be resolved when we be stricken with fear, because we hear that our Enemies do practise all that they can against us. 
375. b 20.30.40  How we ought to be provided and furnished against our Enemies both inward and outward. 
374. a 40.50.60. & b all, & 375. a 10.20. etc.  Three reasons rendered whereby the Israelites are exhorted not to be afraid of their Enemies. 
334. b 30.40  A proof of God's promise that he would cast a fear upon his people's Enemies. 
478 b 20.30.479. a 10.20  Two places reconciled, namely that God will destroy all the Enemies wherein thou fearest: and, Thou shalt not be afraid of them: Read this advisedly. 
334. b 50.60. & 335. a all.  What we have to understand, whensoever we stand too much in fear of our Enemies and are ●ore dismayed, etc. 
478 b 10.20  The comfort that poor Christians detained among the Enemies of the faith have. 
331. b 50.60. & 332. a 10  Of our manifold Enemies, and how God will enable us against them, and fight in our behalf. 
476. a and b all. 477. a all.  Our enemies have none other power than we ourselves gave them: Read that place well. 
478 a 10  How the faithful must assure themselves in cases of danger and assaults of proud Enemies. 
477. b all.    


Envy.  Against the blazing abroad of men's faults for Envy sake. 
238. a 20.30.40. Look Hatred and Malice.    


Ephod.  Of the the high priests Ephod, and diverse ornaments thereunto belonging. 
502. b 10.20. Look Hiepriests.    


Ephraim.  The tribe of Ephraim and Manasses were planted in the very storehouse of all the land of Chanaan. 
1212. a 40.50  Ephraim & Manasses the two sons of joseph. 
1211. b 40  Ephraim made tenfold greater than Manasses, being the elder brother, & what we have to note there in. 
1213. b 40.50.60.1214. a all.  What mischiefs arose by the means of the tribe of Ephraim. 
1214. b 10.20  The tribe of Ephraim blessed of Moses 
1213. b 20, etc.    


Epicures.  The cause why there be so many Epicures in the world now a days. 
494. a 10    


Equality.  What Equality that is which Paul would have between masters and servants. 
594. b 10  In what respect there is an Equality among men. 
218. a 20.40    


Equity.  Whereunto Equity is compared, & how the same becometh iniquity. 
602. b 50    


Error.  It is God that giveth effectual or workfull Error. 
82. b 40  What Saint Paul meaneth by the term of effectual Error. 
82. b 50  What we must do when all the world is full of Error and corruption. 
178. a 30. & 146. b 20  What efficacy of Error God giveth unto Satan, and to what end. 
535. a 30.40.50. Look Heresy.    


Errors.  The cause why most men from the creation of the world, have not ceased to overshoot themselves into a number of Errors and follies. 
146. a 10  It is unpossible for men to be withdrawn from Errors, unless they have God's word. 
664. a 40.50  There is none of us which hath not a storehouse of Errors in his own head: & what remedy there against 
524. b 10.20  That we must not bear with the Errors of false Prophets and teachers. 
536. a 60. & b all.  Why God suffereth Satan to sow Errors among us. 
533. a 50.60. Look Heresies.    


Esau.  Of Esau, how he was driven out of his father's house, and what we have to learn by him. 
809. a 50.60. and b all: he was cut off from the inheritance of the land of promise 62. a 10  Esau his lineage were called Edomites and I dumeans. 
63. a 40.50  Why God disherited Esau of the land that he had promised to his grandfather Abraham. 
63. a 10  For what cause God gave him mount Seir. 
63. a 30.40  Why a part of the land of promise had belonged to Esau. 
62. a 10    


Everlasting.  What we have to learn by the word Everlasting attributed unto God: 
Read page 185. all.  The Everlasting, written in the mitre of Aaron. 
1199. a 30. b 40    


Evil.  That all the Evil which we see in the world proceedeth from the hand of God: and what this word evil meaneth. 
964. a 50.60. b all. & 1135. a 40.50  Why our Lord will have us overcome Evil with good. 
73. b 60  how we ought to withstand Evil, and that not to consent thereunto is not our sufficient discharge. 
407. a 10  What is meant by these words, Resist not Evil with Evil. 
710. a 10.20  How men ought to determine of things which God condemneth, & that are Evil of themselves. 
563. a 10  A rule to discern good and Evil by. 
53. b 60. & 54. a 10  A warning to eschew the occasions of all Evil. 
174. b 10  Of preventing the occasions of Evil. 
343. b 10. etc.  That it standeth us on hand not to be partakers in Evil. 
407. a 60  How rank the seed of Evil is in us. 
340. a 50.60  What we must do whensoever any Evil is threatened us from God. 
535. a 60  He that letteth Evil slip, or preventeth it not if he can, giveth liberty to Evil. 
407. a 20.30  The wellspring of all Evil is the not knowing what God we should serve. 
471. b 40  What God will do, if men render us Evil for good. 
70. a 50  We go always forward to Evil, under colour of good. 
184. b 20    


Exalt.  How we must be affected whensoever God listeth to Exalt others in our place. 
197. b 10  Christ will Exalt us, notwithstanding we still sink downward, as he himself was exalted. 
29. a 10    


Examination.  A form of Examination to be taken of ourselves, when we feel afflictions that be strange unto us. 
993. a 30  A form of Examination of our sins, in the time of God's visitation. 
965. a 60. & b all.  How men ought to behave themselves in the Examination of offences. 
688. b 50.60. & 689. a 10. b all, 690. a 10  The Preachers of God's word are not exempted from all Examination, & wherein. 
677. b 60.678. a 10    


Example.  The jews never a whit the better by the Example of other afflicted nations. 
1142. b 50.60.1143. a 10  What we are to learn by the Example of the jews, whose sins being countervailable to theirs, deserve the like shame. 
1101. al.  In what things the Example of the patriarchs is not to be followed of us. 
652. b 30.40  We must not be carried away to do amiss by others Example: Read how 
563. b 60. & 564. a 10.20. & 555. a 10    


Examples.  What the Examples of Zabulon and Isachar do teach us concerning the serving of God. 
1219. all, 1220. a 10 etc.  Dreadful Examples of God's wrath upon mighty people, and that we ought to be warned thereby. 
1040. all 1041. a al.  The Examples of men, people, countries in what cases not to be followed. 
288. a 40.50.60. & b 40.50    


Exception.  With what Exception God gave the jews leave to make choice of their meats. 
567. a 40  An Exception to the law, whereby it was commanded to set servants at liberty after six years service. 
591 a 50.60  God admitteth no Exception in that which he commandeth: and what exceptions men use in that case. 
524. b 40.50    


Excess.  Against the Excess of the good creatures of God, as meat, apparel, & such like. 
781. b all 782. all. Look Abuse, and Creatures.    


Excommunicated.  What manner of persons ought to be Excommunicated out of the Church. 
788. a 50.60    


Excommunication.  Excommunication of an other form in the primitive Church than it is now adays. 
830. a 30  Of Excommunication, allowed by Paul, and upon whom the same was executed. 
730. b 50  The cause why Excommunication was ordained in the Church. 
812. b 40.50. and from whence it was derived. ibidem b 10.20. etc. & 850. a 30.40  Against whom as heretics the Papists thunder out their Excommunication. 
143. b all, & 544. a al.    


Excuse.  What the heathen might allege for their Excuse of not knowing God, and that the jews were utterly unexcusable. 
1132. all,  There is no place at all of Excuse through ignorance left unto us touching Gods will. 
1059. all. and 247. a 20.30. & 436. a 20.30. etc. & 544. b 10.20.30  That the excuse of an offender is not to be admitted in judgement. 
688. a 40.50. b 10.20  Although the whole world flow out into all naughtiness, yet is that no Excuse for us. 
289. a 10  There is no Excuse for us if we take instruction by all the order which God keepeth to teach us withal in this world. 
357. a 10.20.30.40.50  The Papists Excuse of their not coming to the Gospel. 
257. a 20.30  The vain Excuse of such as say they cannot give themselves to God because of the sinfulness of their nature, reproved, 
434. a 40.50  An honest Excuse to men's seeming is not allowable to God: Read that place. 
305. a 10.20.30.40  What Excuse we might use to God, if we knew not directly what to do. 
502 a 10  An Excuse that the despisers of God's word use to cover their villainy withal. 
119. a 40.50.60    


Excuses.  The vain Excuses of Papists and others whereby they bear themselves in hand that they have discharged their duty. 
695. b 10    


Execution.  What these words of the Execution of God's justice and judgement do give us to understand. 
1224. a 40.50.60. b all.  The common course that is kept in the Execution of justice upon the earth now adays. 
737. bal, 738. a 10  Against such as hold opinion that among Christians there ought to be no Execution by death. 
762. a 10.20.30. & b 50.60. & 763. a 10  Touching the Execution of offenders by hanging: Read certain Laws: in Sermon 12●. 
beginning at page 761. a 30  That God is present at the Execution of justice, and why. 
704. a 50    


Executions.  Unto whom Executions of death upon offenders do belong: and a lesson by the way for their learning. 
762. a all.    


Exercise.  We must make a continual Exercise of returning unto God, and why. 
278 a 20.30    


Experience.  How by the comparing the scripture with the things that we have felt by Experience, we ought to be wakened. 
1093. b 60.1094. a 10    


Extortion.  Notable practices of Extortion, and that all extortion is unlawful. 
●24 a all. Look Usury and Wrong.    


Extremity.  How that in punishing offences we incline always to an extremity. 
762. b 30    


Extremities.  Of two excessive Extremities of the Papists about the doctrine of salvation. 
914. a 30.40    


Eye.  The similitude of the apple of the Eye setteth out gods incomparable love. 
1121. a 10.20.30. etc.  The meaning of this sentence, The Eye or fountain of jacob was upon a land of corn and wine. 
1233. a 40.50.60    


Eyes.  Why the Hebrews call fountains, Eyes. 
1233. a 40  We must not open our Eyes to be wise in our own conceits: Read that place advisedly. 
294. b 40.50     

F.  


Face.  Men cannot behold God's Face without perishing. 
183. a 60  Moseses meaning, in saying that God spoke Face to face. 
183. a 10.20  How it may be said that God spoke Face to face, seeing men cannot comprehend his infinite glory. 
182. b 40  Of Gods hiding away his Face, how he doth it, and in what cases. 
1134. a & b 50.60. 1135. a 10.20  Our unthankfulness condemned, if we have no lust to behold God's Face. 
183. b 10  A paraphrasis upon these words in the 50. Psalm, I will reprove thee to thy Face. 
319. b 20.30    


Faces.  How it was meant that God will require such as hate him, even to their Faces. 
319. a 30.40.50.60. & b 10.60. & 320. a 10    


Faith.  We must make a declaration of our Faith when we have worshipped God. 
284. b 40  To swear by the name of God, is a kind of confessing our Faith. 
284. b 30  Of standing in the Faith which we hold from God's word doctrine most necessary. 
288. a 50.60  The name of Faith abused and made a shrouding sheet. 
292. b 10  Of some that say, that they attain Faith, because God foresaw that they would be faithful. 
167. b 30  The truest obedience of Faith. 
81. b 30  It is a part of Faith to stand in awe so soon as God speaketh. 
57 a 50  The foundation of all our prayers is Faith. 
97. a 50. and 98. b 20. and 98. b 50  Faith is as the key to open us the gate in praying. 
102. a 40  How we must behave ourselves in a case that concerneth a lively Faith. 
374. a 10.20  How sufficiently God provided for the surety of his people, that their Faith might not be doubtful. 
391. a 20. etc. & b 10. etc.  We must pray in Faith, or else we shall never be heard, and what is meant by Faith. 
396. b 60. and 397. a 10. & 417. b 60. & 418. a 10  The chief duty of our Faith, & what it is. 
414 b 30.40  An heresy that Abraham had but a fantastical Faith: Look the place. 
465. b 10.20  Of the beginning of our Faith & what the same is. 
423. a 10.20.30.40.50.60  The Papists treating of Faith, fetch the points thereof from men's inventions. 
270. a 20  A mean which God useth to try our Faith and patience. 
336. b 50.60. & 533. a 50 60  A kind of fear that is an exercise of our Faith. 
335. b 50  How Faith cannot be without patience 
338. b 20  The proper nature of Faith is to tarry God's leisure. 
338. b 10  A mean whereby Faith doth come. 
346. a 40  Of the Faith plighted between the man and the wife in marriage. 
224. b 60  God will not have our Faith grounded upon men, nor to depend on them. 
261. a 50.60  That our Faith must be certain, and must bring a sure knowledge with it. 
486. a 20  If there be Faith in the heart, the mouth must needs agree unto it also. 
487. a 10.20  Why Paul speaking of eating & drinking requireth Faith. 
510. a 20.30.40  Faith must be the entry whereby to overcome the world. 
527. a 40  What steadfastness of Faith ought to be in those that have been taught by the word. 
527. a 30  Of an inward and firm Faith, set forth by a similitude. 
528. a 50.60  Of such as swear by their Faith. 
196. a 40  What store God setteth by the name of Faith. 
196. a 40.50  A great many to whom God giveth not the grace to be enlightened by Faith as we be. 
187. a 10  Of the ancient Faith, and in whom the same had beginning. 
1130. a 10 20  A definition of Faith, out of the Epistle to the Hebrews. 
1149. a 10  Of the very office and property of Faith what it is. 
1074. a 60  Faith cannot be without confession. 
1064. b 40  The substance of our Faith, and whereupon the same must rest. 
1062, all. 1063. all, 1064. a 10.20.30.40.50  Of a speculative Faith, and of such as have the same. 
1075. b 10.20  Of the word of Faith, & what is meant thereby. 
1062. a 10.20. & 501. a 40.50 & 857. b 30.40  how our Faith must be occupied, when God frighteth us with his threatenings. 
979. b 10  Noah by Faith saw the flood six score years before it came. 
1034. b 10.20  What we must do if we will have our faith unvariable. 
22. b 20  By Faith we apply the benefit of Christ's resurrection unto ourselves 
28. b 10  All the good that God doth us aught to serve for the confirming of our Faith. 
39 b 10  We must behold that thing by Faith which is hidden from our eyes. 
28. b 20  Of an outward Faith, which is but in show and appearance. 
528. a 50  When we must think that we have a perfect and right Faith. 
528. a 40  What constancy and steadfastness we must have in our Faith. 
531. a 10.20  What eating & drinking without Faith meanent. 
559. a 20  How the Faith of true believers is made authentical. 
532. a 10  Of falsifying our Faith in marriage: 
Read Sermon 128. and finally page 790. a 10  A warrant and confirmation of our Faith both in life and death. 
40. b 10 20  In what cases we shall be always wavering, and our Faith shall have no steadiness. 
318. a 30, etc.  Of the Faith which we ought to have in God's word, which consisteth of two points. 
923. b 10  What is meant by this, that Faith was reckoned unto Abraham for righteousness. 
857. b 50.60  What constancy of Faith we must have: 
Read the whole Page of 529.  A most notable trial and good proof of our Faith. 
184. a 50  The Faith of God's servants is always the better proved by heresies, etc. 
528 a 10. & 529. a 30.40  A question whether Faith justifieth, as Saint Paul saith. 
30. a 10.20  How weak our Faith must be at the first. 
527. b 40  how wary we must be in the keeping of our Faith. 
530. a 10.20  The foundation whereon the Papists have grounded their implied Faith. 
130. b 10    


Faithful.  In what plight and taking the Faithful are at this day. 
374. a 40.50.60 & 1168. b all. 1169. all. & 88 a 50.60  Reasons to withdraw the faithful from over great carefulness. 
209. b 20  Why the faithful must not take leave to live every man after his own liking. 
186. b 50.60  Gods promise of mercy to the Faithful touching their children. 
190. a 60. and 10.20.30  A general rule for the Faithful, if they purpose to lean unto God's promises. 
373. b 10.20.30.40.50  Whereto the Faithful have an eye when they have examined themselves what they be. 
378. a 30.40  How the Faithful must assure themselves in cases of dangers and assaults of enemies. 
477. b all.  Oftentimes the Faithful shall find themselves abashed on the sudden, yea even though there be no great cause why, and what God warneth them of thereby. 
86. a 60. & b 10  The difference of proceeding in attempts between the Faithful and the unfaithful. 
74. a 50.60  The thing that putteth difference between the true wisdom of the Faithful, and the rashness of such as play the lose colts, etc. 
74. a 50  God will have the Faithful to enforce themselves, and how. 
54. b 20  Gods drift in laying temporal chastisementes on the Faithful. 
50. a 60  Wherein the Faithful aught to rest & rejoice. 
1090. b 60. 1091. a 10  God is soon pacified with the faithful, when he is angry. 
975. b 50  At what point the Faithful are in cases of dangers and distress. 
1007. a 60 b 20.30. 1008. all.  How the Faithful cease not to be blessed of God, though the world see not Gods benefits so apparently in them. 
325. a all. & b 10  Of the principal good things whereunto the Faith full should aspire. 
982 a 50  Of some which say, that they attain Faith, because God foresaw that they would be faithful. 
167. b 30  how the Faithful must quicken themselves when they have offended. 
293. a 30.40.50  How the Faithful aught to behave themselves when God doth punish them, etc. 
143. b 10  God doth punish the Faithful oftentimes for other causes than their sins. 
949. a 30.40.50.60. and b 10 20.60  The Faithful must answer Amen, as well to the cursings as the blessings of God. 
487. a 50.60. and b 10  It is not enough for a Faithful man that he himself serve God, somewhat else is required. 
507. b 40  Doctrine of comfort for the Faithful their imperfections to fulfil God's law notwithstanding. 
941. a 60 & b 10. & 1660. all. & 1008. all  How the Faithful are said to walk before God according to all his statutes. 
905. b 40.50.60.906. all.  Why Moses termeth God Faithful▪ & what we have to learn thereby. 
318 b 30.40.319. a 10.20  The manifold ways whereby even the Faithful are deprived of God's blessings. 
947. a 60. & b 10.20  Against such as vaunt themselves to be faithful and yet convict themselves of the contrary. 
111. a 40.11 70. a 20  The prayer of a faithful man sometimes rejected. 
103. b 10.20.30  Gods refusing of the Faithful is not an utter rejecting of their prayers, etc. 
105. a 40  A consolation for the Faithful oppressed with enemies. 
88 a 60. & b 10  God doth never shake off his Faithful ones, when they call upon him. 
103. b 10    


Faithfulness.  In what respects there will be no Faithfulness in us. 
94. a 20. Look Uprightness.    


Fall.  Of the fall of Adam from his Angelical state. 
992. b 30. etc.  Notable doctrine upon these words, Lest thou fall. 
141. a 20.30.40. Look Sinne.    


Falling.  We have in us the seed of Falling: Read what is meant thereby, 
141. a 20.30.40    


Falsehood.  What we are taught to avoid by this word Falsehood. 
239. b 40. Look Deceit and Wrong.    


Familiar.  How God maketh himself Familiar unto men, and by what means. 
12●6 a all. Look God and Presence.    


Familiars.  Of works with Familiars, by whom Satan's illusions are most horrible. 
670. a 50.60    


Familiarity.  Why God would not have Familiarity between his people and the Egyptians. 
651. b all. Look Conversation.    


Famine.  The misery of Famine, and a sore and heavy threatening of the same. 
997 a 50.60. b 10.20.30. 998. a 30.40.50 60  diverse means, besides war, whereby Famine is threatened. 
984. b 40.    


Fancy.  Into what in convenience they fall that serve God after their own Fancy. 
492. a 20. Look Devise Imagination and Invention.    


Fancies.  What a mingle mangle the Papists have made of the Scripture & their Fancies, and why they have done so. 
120. b 50.60  All such as in serving of God do follow their own Fancies condemned. 
908. b 10.20. Look devices, and Inventions.    


Far.  How our unthankfulness will defile our good Fare. 
517. a 50  Of the Fare of the rich and the poor, & how both must be according to the blessing that God hath given them 
511. a 10.20.30.60. & b 10  The wicked dealing of the world to maintain their fine Fare noted. 
512. a 10.20.30  How the poor should bethink themselves in their hard and scant Far. 
511. b 10.30.60. Look Eating and Drinking.    


Fashions.  Of serving God after the Fashions of men. 
526. a & b al.  Of resembling diverse heathenish Fashions in religion, and the inconvenience thereof. 
523. a 10.20.30.    


Fast.  Christ did not Fast of compulsion but voluntarily, and why? 
390. b 10  Christ did Fast by way of miracle where by the way all superstitious faltes are taxed. 
390. a 20.30  To what end Moses did Fast forty days and forty nights in the mount. 
389. b 50  The Papists Lenton Fast an apish imitation of the jewish fast. 
612. b 10.20.40.50. etc. 613. a 10  Of the fondness of the Lenton Fast 
389. b 50    


Fasts.  Certain Fasts commanded in the Scriptures, and what they be. 
390. a 40.50    


Fasting.  Whereunto our Fasting must tend. 
390. a 50.60  To what end the Fasting of our Lord jesus Christ served. 
389. b 60  Of the miraculous Fasting of Moses, & why the same was. 
414. a 10.20. and 9 19 b 30.40  Of the miraculous Fasting of Christ in the wilderness, which the Papists say they imitate. 612. b 40, and why he fasted, 
ibidem, 50.  Of the feast of Fasting used among the jews. 
612. a 10.20. and b 10.20.40 50    


Fat.  What we have to note upon these words, They became Fat, and as it were so brawned that they were ready to burst with grease. 
1125▪ a. 30.40 50.60. b all, etc.  The jews were said to be Fat, ●ustie, & frolic in two respects. 
1126. b 10.20. etc.    


Father.  The meaning of these words, that we have but one Father which is in heaven. 
213. b 50.60. & 129. a 50  God compared for his incredible love, with a fleshly Father. 
40. b 20 & 129. a 50  God most lovingly beareth with us as a Father, note how. 
65. b 10.20  The meaning of these words, Honour thy Father and Mother. 
212. b 10.20. etc.  How God will show himself a Father to his people, even in respect of this world. 
466. a 20.30  For what cause God calleth himself our Father. 
186. a 20  how God provideth for us all the whole year like a Father or householder. 
467. a 60. & b all.  Why Moses called God, the Father of the children of Israel. 
1113. a all.  God is a Father unto us both in life & death. 
86. b 20    


Fathers.  That we now adays have more than the Fathers had in the time of the law, where note the doctrine inferred. 
391. b 10.20. etc.  An exhortation to Fathers to bring up their children in the fear of God, & why. 
267. a 50.60. & b 10. & 756. b all. & 757. a 10.20  A Complaint against Fathers in not bringing up their children in God's fear. 
326. b 10.20  The duty of Fathers declared by way of comparison with a judge. 
326. b 40.50.60  Of true Fathers which beget us by the word of God, and of the Fathers to whom the Papists stick. 
1130. b 10.20.30.40.50.60. & 1042. a 10.20  Of bastard Fathers whom the jews followed, and are therefore blamed of Steven. 
1041. b 50.60. 1042. a 10 & 489. b 10.20  Two kinds of ancient Fathers, one sort to be followed, the other not so in any case. 
1041. b all. 1042. b 10  The Sacraments which God delivered the Fathers under the law tended to the same end that ours do. 
1055. a 20. etc. b 10.20  What Fathers the jews were commanded not to follow. 
489 10. & 1115. a al.  Notable doctrine upon the words of Moses, where the Gods of the Fathers are spoken of. 
489. a and b all.  The knowledge which the Fathers had of God is not the cheese ground that we ought to stand upon. 
488. b 60  Two places of Ezechiel, (Walk not after the righteousness of your forefathers, and worship ye the Gods of your Fathers) reconciled. 
489. a 50.60. & b 10. etc.  Our prerogative greater than that of of the Fathers in the time of the law, how and wherein. 
556. all.  A law made that the Fathers should not die for their children's sins. 
861. a 20.30  The very cause why the ministers of God's word are called Fathers. 
883. a 20  In what sense it is said that the jews called upon the God of their Fathers. 
897. a all. & b 10.20.30  That such as lived in the world before Abraham Isaac, and jacob, deserve not to be accounted Fathers, and why. 
897. a 20  The great difference betwixt us & the Fathers in the time of the Law. 
950. a 20. etc. & 465. b al.  Why it behoved God to bestow his benefits more largely on the Fathers that lived under the law, than on us. 
951. a 30.  How and by what means God dealt with the Fathers under the law to draw them to him. 
959. b 50.60  The blasphemous Proverb of the jews Our Fathers have eaten sour grapes and our teeth are set on edge with it. 
189. b 20  Against Fathers that have no care of their house or family. 
775. b 30  Why God speaketh of purpose of the honouring of Fathers and mothers. 
213. a 30.40. & 212. b 10.20  That the Apostles must be our fathers and that we must follow them. 
897. a 20.30. & 489. a 50.60. & b 10  Unto what pain and distress the holy Fathers were driven. 
279. b 10  Why children ought to honour their Fathers whatsoever father he be. 
214. b 60. & 215. a 10  The very cause why God commandeth Fathers to teach their children. 
129. a 40  The wicked trade of Fathers training up of their children. 
215. b 50.60  Whether God punisheth the sins of the Fathers on their children. 
189. b 10.20.30. etc. & 190. all, & 861. b 10.20.30  How the land of Chanaan was promised to the Fathers, which never had possession thereof. 
10. a 10.20.30  To what end the Fathers in old time had sacrifices. 
20. a 10    


Fatherhood.  The fatherhood of the Papists, and to whom we must refer our Fatherhood. 
489. b 30    


Fatherless.  Who be poor, distressed, Fatherless, & to be succoured. 
450. a 30  Notable doctrine upon these words, God doth right to the Fatherless. 
448. b 20.30, etc.  God setteth his arms or badge upon the Fatherless. 
449. a 40.50.60  Laws for relief of the Fatherless, with the fruits of the earth. 
865. a 40.50.60  That the Fatherless are to be pitied, and supported, & not to be injuried: 
Read page 86●. all.  A curse upon such as wrest the right of the Fatherless, and why. 
931. b 30 40.50.60    


Fault.  Why a man, being told of his Fault when he hath done amiss, thinketh not he hath done evil. 
343. a 40.50  What we ought to do to such as offend us, when their Fault is not manifest and open, and contrariwise. 
700. a 10.20  How we must bethink ourselves, when we perceive any Fault in ourselves. 
240. b 50.60. Look Offence and Sinne.    


Faults.  That we like not to have our former Faults laid in our dish. 
443. b 30.40.50  how necessary it is that we should have all the Faults of our whole life laid afore us and why? 
408. a all.  What we must do, if we will be good judges to condemn other men's Faults. 
340. b 20  Of cloaking our Faults, a common thing used among men. 
229. b 60. & 381. b 10.20.30  Of blazing abroad the Faults of such as have offended: 
Read the place 238. a 20  Why the mean way of correcting men's Faults will never be kept. 
237. b 40  Touching our Faults, which we judge to be no faults, because we cannot discern them, and how God judgeth of them: Look upon the example of Moses. 
1236. b all. 1237. a 10  Against such as be captious in finding Faults. 
239. b 50.60. and 240. a 10.20.30  God may well pardon our Faults, but yet in the mean while not cease to subdue us, until he see that our vices are corrected. 
99 a 40  The Papists doctrine, that God pardoneth our Faults, and retaineth the punishment still. 
99 a 40  That we ought always to bethink ourselves of our Faults, and the manner how. 
382. a 10.20.30. & 521. b 30.40. etc.  Until when men will never come to confess their Faults. 
379. b 40.50.60  The Faults committed against God are heinouser than the wrongs done against men: 
Read that place 342. b 20.30. etc. the cause is expressed, page 343. a 10  The trade and manners of men when they are touched for their Faults or offences. 
143. a 30  What Faults or offences are revealed to men to be punished, and what faults he reserveth to his own vengeance. 
633. a al.  Faults cannot be punished among men unless they come to knowledge. 
633. a 10  Against such as would not have the Faults committed against the first table punished. 
634. b 50.60  That all Faults are willing, and what is meant by the word willing. 
685. b 40  Of Faults unknown and manifest, & how the offenders are to be handled in both. 
700. a 20.30.40  In cases of law Faults must be regarded as they be indeed: Read that place. 
708. a 10. Look Offences and Sins.    


Favour.  What we must do and not do to find the Favour of God. 
803. a 30. & b 30. & 448. a 10  The Moabites went about to win God's Favour with monic. 
803. a 40.50  That we must take heed of turning Gods Favour into a curse, and how the same is done. 
811. a 50.60  The Favour that God hath showed us above others. 
146. b 10.20.30  how we ought to be affected unto God, the more Favour that he showeth us. 
178. a 60. & b 10  Two points to be noted why God receiveth us into Favour. 
483. b 50  God ceased not to go through with his Favour towards the jews, till he had performed the promise that he made to their Fathers. 
169. b 10.20  If ever any man obtained Favour in God's sight, it was Moses, and why. 
105. b 30  What we have to learn, when God taketh us into Favour again, after we have offended him. 
431. b 10  What we have to do, when God showeth us Favour above others. 
498. b 50.60  A view of Gods Favour extended to our bodies, our souls, our cattle, & whatsoever we possess. 
326. a all.  Of the Favour of God showed in the scriptures, and who they be that profit but little by the doctrine of the same. 
1024. a all.  What these words, (Nepthalin shall have his fill of God's Favour) do mean. 
1226. al.  To what end God giveth us the taste of his Favour. 
347. b 20.30. & 294. a 10.20  Gods Favour likened to the fountain, & his blessing to the conduit Pipe. 
1226. b 50.60. 1227. a 10  What we must do if we will prosper through God's Favour. 
627. a 50. Look Grace, Goodness and love.    


Favourable.  To what end Gods showing of himself Favourable unto us doth serve. 
465. a 40. Look Merciful.    


Fear.  It is not possible for us to Fear God unless we love him. 
435. a 10.20. & 358. a 40  Men cannot discharge their duty towards their neighbours, if they be not lead by the Fear of God. 
212. b 10  How far the Fear of Princes and Magistrates ought to extend. 
214. a 50.60  Of Fear of enemies: 
Read at large Page 712. b 40.50.60. and 713 all, and the mean to overcome it, 714. b 60  The Fear that Achaz had of the kings of Syria and Israel his enemies. 
713. b 60. 714. a 10.20  To Fear God, and not to forget him, are two inseparable grounds. 
284. a 40.50. etc.  What consequentes the Fear of God bringeth with it. 
285. a 10.20  How from Fear submission to God doth proceed. 
284. a 60  Of the Fear of God, which keepeth us in due obedience. 
651. a 30.40  Jeremy'S words, that we should not be in Fear of the signs of heaven explained. 
669. a 10.20.30.40. and 668. b 10  how and in what sort God will have us to fight against all Fear. 
87. b 50.60  Why it is good reason, and of our deserving, that God should chastise us, by making us to stand in Fear of men: and other unreasonable creatures. 
478 a 10.20.30.40.50.60. & b all.  How and in what sort many men think they Fear God well. 
128. b 10 20  Of profiting in the Fear of God, and what this word Fear importeth 
128. b 10. & 1131. b 10  With what kind of Fear we must fear God. 
434. b 40.50. and 186. a 20  The cause why God upbraided the jews that they did neither love him nor Fear him 
185. b 40.50  We be utterly unexcusable if we do not Fear God. 
186. a 10.20  We be well fenced, when God giveth us men to guide us in his Fear. 
145. a 10  That the reverence which we must do to God, must proceed from Fear. 
266. b 20  God warneth us generally to walk in Fear, and why? 
174. b 20.30  A most pithy speech to strike Fear & terror into us towards God. 
191. a 30.40.50.60. & b 10  By what Fear and terror we must be first subdued before we can conceive God's goodness. 446. b 30. and how the same fear must be tempered. 
ibidem 40  Of two things which ought to teach us to Fear God. 
458. a 30.40  How God will cast our dread and our Fear upon our enemies. 
476. b all, & 477. a & b all.  Why brute beasts stand in Fear of them, upon whom God hath printed his mark. 
478 b 40.50  A proof of God's promise that he would cast a Fear upon his people's enemies. 
478 b 20.30.479. a 10.20  The Fear of God is no secret or idle thing, and how it showeth itself. 
266. b 50.60  Wherein men show that they are void of God's Fear. 
267. a 20  What blessings will follow us if we Fear God. 
325. b 50.60  To be in Fear of nothing is no virtue: Read that place. 
335. b 20  Three reasons why the Israelites are exhorted not to stand in Fear of their enemies. 
334. b 30.40  The meaning of the words, that God did Fear the provocation of the enemies. 
1144. a 30.40.50.60. b all. 1145. all.  Of a trembling Fear threatened to the despisers of God; and what a sore and restless plague it is. 
1005. a all. b 50.60.1010. all.  Of preventing Gods judgements by a willing Fear. 
1010. b 20.30. & 1011 a 30  That Fear is a good preparative which leadeth us to the serving of God: as for example. 
962. b 30.40  None can discharge his duty in governing a people, unless he Fear God. 
15. b 50.60  All virtues in man without Gods Fear do turn to evil. 
15. b 50  The worst temptations that can be to hinder the performance of our duty springeth from Fear. 
20. a 10.50  What would make us forget all Fear that hindereth us in God's affairs. 
74. b 40  In what respect we do wrong unto God through Fear. 
74. b 20  S. Paul's meaning in warning us to work our salvation with Fear & trembling. 
75. a 40.50  A kind of Fear that is an exercise of our faith. 
335. b 50  Of slavish Fear which is enforced. 
358 a 40, Look Terror.    


Fearful.  The cause why men be so Fearful to do the things which belong to their office. 
1076. b 50.60  We be Fearful of nature; Look to the doctrine there recorded. 
26. b 40.50.60. & 71. a 30.40  We must not be Fearful where God will have us to be stout. This concerneth doctrine, & false prophets. 
684. b all.  Two causes why the Fearful were thought unworthy to be in the host of God. 
720. a 10.40.50    


Fearfulness.  Fearfulness is a sign that we have no trust in God. 
720. a 10.20  Fearfulness doth commonly hinder men in doing their duty. 
331. a 40 50.60. & b 10. etc. page 20. a 20 40  From what spring Fearfulness doth issue. 
335. a 10  How we ought to quicken ourselves against Fearfulness. 
335. a 30.40  How far forth God is contented to bear with our Fearfulness, though it be evil. 
335. b 10  Two places [concerning Fearfulness] reconciled; namely, God will destroy all the enemies whom thou fearest: and, Thou shalt not be afraid of them. 
334. b 50.60. & 335. a all.  An admonition to fight against fond Fearfulness, and to what end? 
27. a 10  It is not possible for us to come thither as God calleth us, if we overcome not Fearfulness. 
27. a 10    


Feast.  What was to be done at every Feast or solemnity held among the jews 
1080. b 50  Of the Feast of all spirits, & the feast of all souls. 
495. a 20  Of the Feast of affliction used among the jews. 
612. a 10.20  Of the Feast of passover, and whereof it was a memorial. 
597. a 20.30.50.60 & b all. Sermon 197 all.  Of the Feast of Pentecost, & the jewish observing of the same. 
Read all the 99 sermon, beginning at page 608. a 10  Of the Feast of trumpets. 
612. a 10. and 613. b all.  Of the Feast of Tabernacles, and the observing thereof, with the rites and doctrines thereupon depending: 
read sermon 100 beginning at page 614. a 60. & 597. a 40    


Feasts.  The solemn Feasts of the Heathen, and what solemn feasts are now superstitiously used. 
495. a 10.20  The three Feasts that God ordained among the jews. 
597. a 20  Of the holy Feasts that the jews were wont to make at their sacrifices. 
500 a 10.20  To bring in Feasts after the manner of the jews, is but a hiding or overshadowing of jesus Christ. 
598. b 50  To what end the jewish Feasts served 
608. a 50.60    


Feasting.  The cause why God ordained the ceremony of solemn Feasting among the jews. 
507. a 40    


Feet.  Of casting ourselves down at God's Feet to hear his words. 
1190. all. 1191. a 10.20.30.40. & 1192. a 30.40    


Felicity.  Of worldly Felicity, and what hindereth us from enjoying eternal Felicity. 
951, a 40  The full perfection of all Felicity, that we can have in this life, what it is. 
108. b 30. Look Blessedness, & Happiness.    


Felony.  In what cases we be condemned of Felony before God, though excusable and blameless before the world. 
769. b 20.30    


Fellowship.  That there is a common Fellowship among all men, and how it must be maintained. 
223. a 50.60. Look Friendship.    


Fire.  A contrariety noted in these words, that we should come boldly to our God, and that he should be a consuming Fire. 
152. a 50  To what end Gods using of the similitude of Fire doth tend. 
152. a 10  Of Gods appearing to the jews in the midst of Fire. 
161. b 40.50.60  The meaning of Moses by these words, The voice sounded from the midst of the Fire that was seen on the mountain. 
165. a 20  To what intent the flames of Fire appeared at the giving of the law. 
251. a 10.20  The Fire that shone to the jews by night a token of God's presence. 
41. a 60  The power of God compared to a consuming Fire. Read how. 
374. b 40 50.60. etc.  Why God gave the jews the light of Fire by night. 
41. a 40. b 50  The jews forbidden to make their children pass through Fire: which may be taken two ways. 
667. b 60. etc. 668. a 10  That we have no need of the visible pillar of Fire now adays. 
42. a 10  Why God willed that no strange Fire should be brought unto his altar. 
502. b 50.60  How and in what cases God is said to be a consuming Fire. 
1139. b 30.40 50.60.1140. a 10.20  What the cloud and the Fire were to the ancient fathers. 
41. b 10  Why Moses doth term the law a law of Fire. 
1188. a 30.40  God is known to be a consuming Fire two ways. 
375. a 30.40  How God is a consuming Fire to devour our enemies. 
375. b 20    


Fight.  We be sure of victory if we Fight well. 
38. a 40.50.60  The enemies with whom we are to Fight described. 
38. b 10. & a 30  God doth Fight for us conditionally, and how. 
42. b 10. & a 60  The faithless do Fight against God, & how. 
44. b 10  Notable doctrine upon these words, Go not up, ne Fight not. 
54. a 20. & b 10  What it is to Fight against God, & not against creatures. 
64. b 10    


Fight.  Al our Fight cometh of the mere grace of the holy Ghost. 
38. b 20. Look War.    


Figure.  Against such as say that the people of old time, to wit, the jews, had no more but a certain Figure of the spiritual good things, which are given us presently in these days. 
465. b 10.20  An heresy that the old testament is nothing else but a Figure. 
465. b 10.20  Of what things the sanctuary and the service of the Levites was a Figure. 
426. a 40.50.60  The Figure of the law written in two stones and what it showed. 
421. b 30. & 422. a 50.60. etc.    


Figures.  The meaning of the Figures, which the fathers had under the law. 
907 b 40.50.60. & 908 a 10  Figures do not always represent the full truth; Read the place. 
404. a 30.40  In what respects the Figures of the law belong to us at this day. 
429. a 30  The Figures of the law had a spiritual truth whereto they may be referred. 
502. a 40.50  The true use of the Figures of the law perverted by the Papists. 
504. a 60 & b all. & 505. a 10  The jews diligenter in executing their Figures and shadows, than we that have the substance of them. 
607 a 50.60. & b 10    


Filching.  Of privy Filching, and that it is worse than open theft. 
833. a 60. & b all. 834. a all. Look Robbery & Theft.    


Fill.  Two points noteworthie inferred upon these words, They shall have their Fill. 
469. a 30.40.50.60. & b 10.20. etc.  When and at what time we shall have our Fill of all things. 
469. b 50.60  Doctrine for us to mark, although God give us not our Fill. 
469. b 10.20  Until what time we shall never have our Fill of God's goodness. 
469. b 40 Look Abundance & Plenty.    


Filthiness.  The spiritual Filthiness dwelling in us uttereth itself even in the body 
907. b 60. Look Defilements & uncleannesle.    


Find.  How God did Find the jews in the wilderness, in what perplexed case, & how he findeth us also in no less misery. 
1118. b all. 1119. all.    


Fine.  What faults are dispensable with a Fine and what not. 
708. a 10.20. Look Punishment.    


First borne.  Whereof the offering up of the first-born things sprang. 
695. a 40. & why 50.60  How the substance of the law of offering the First borne to God pertaineth to us. 
595. b 50.60. & 596. a 10 20.30  The jews were bound by law to offer the First borne of their cattle to God 506. a 40.50.60. and the reason why. 
ibidem b 10  Of the prerogative of the First borne, (meaning our children) 
751. b 50.60 & 752. a all.  The indirect dealing of men noted in offering their First borne things to God. 
595. b 30.40  In what case the First borne may be dispossessed of his birthright: as for example. 
752. b 40.50.60    


First fruits.  Of a solemn protestation made by men in their First fruits. 
564. b 50.60.565 a 10. & 895. b 10. etc.  The very meaning that was intended in all the First fruits of old time. 
517. a 20.30.40.50  The meaning of these words, I have not eaten of the First fruits in the anguish of my heart. 
906. b 50.60  In what respects we do offer unto God our First fruits. 
899. b 50.60  Why God commandeth men to offer up their First fruits unto him. 
564. b 50  What be the First fruits that God requireth of us. 
571. b 20.30  The jews gelded the First fruits that they were to pay. 
571. b 10  The jews were commanded to offer their First fruits unto the priests, & why. 
892. b ●0  The law of the First fruits, and the end why it was made. 
892. a 10. etc. & why they were brought into the temple, ibidem. a 30. & 893. b 20.30.40  Why the jews were commanded to offer their First fruits in the Sanctuary. 
894 a 60  The First fruits served to make all the fruits of the year pure and clean. 
892. b 20  First fruits were commanded to be offered every year, & what we learn thereby. 
892. b 40 50.60.893. a 10  Of what thing we are put in mind by the law of the First fruits. 
892. a 40 50.60. Look Tithes.    


Flesh.  Leave given by God to his people to eat flesh throughout the land of Chanaan, and what Flesh is excepted. 
510. a 10. b 50. & 514. b 50  Of the Pope's forbidding to eat flesh on such and such days. 
510. b 20 30.40  How the Israelites lusted after Flesh in the wilderness, and sauce withal. 
410 b 10.20. etc.  Why when we lust after any thing, our Flesh should not over master us. 
411 a 10  All unruliness of the Flesh is sin, & a remedy against the frailty thereof. 227. b 50.60. and how the same shall not be imputed unto us for sin. 
228. a 10  They that are in the Flesh cannot please God, applied unto married folk, even by a Pope. 
228, b 50.60  A notable point upon these words, What is all Flesh? 
257. b 10.20.30  Touching lusts, and specially that of the Flesh: and how it must be bridled. 
747. b 50.60. and 748. a 10. & 616. b 50  Of forbearing to eat Flesh on fridays & other days. 
560. a 10.20    


Flood.  Noah by faith saw the Flood six score years before it came. 
1034. b 10.20    


Follow.  What fathers we ought to follow, and what fathers to forsake. 
1041. b 50.60 1042. a 10. b 30  What we shall do one day, if we follow God's word. 
288 b 50.60    


Following.  It is best Following those to whom God hath given the grace to show us the right way. 
31. b 50  What is a flat Following of the gods of the paynim. 
287. b 50  What we must do to the end we may not be held back from Following God. 
27. a 10. and 30. a, and b 10. and 47. b 10.20  In Following of men we must needs run astray, and why? 
47. b 10.20  Of Following God with company. 
47. b 20.30.40  The cause why men are reckless and slothful in Following God. 
27. b 40  Of Following the thief that had pre-eminence to go before us into heaven. 
29. a 40.50.60    


Food.  The Food of Angels not comparable to the Food that we have at this day by Christ's means. 
1020. b 30. Look Meat.    


Fools.  The proverb that Fools are never wise till they be well beaten applied to the jews, & how. 
60. a 60. & b 40  We cannot be wise before God, till we be become Fools in ourselves, and when that is. 
120. b 30  The jews were taught after the manner of Fools, & how. 
57 a 40    


Foolishness.  How Gods Foolishness is wiser than all the wisdom of the world. 
1107. b 30.40    


Foot.  The meaning of Moses by these words, Their Foot shall slip. 
1157. b 50.60. 1158 a all. Look Feet.    


Forbearance.  God's Forbearance set forth in the number and term of years. 
1137. b 50.60. & 1074 b 50.60  Gods Forbearance to afflict us may not be an occasion to us to fall asleep and to think we be at peace with him. 
1070. a 10  What we ought to judge of God's Forbearance in not punishing the wicked. 
975. b 50.60.976. a 10.20  That God's Forbearance of us is no quittance of us: Read most notable points. 
728. b all. 729. a all. Look Long-suffering.    


For ever.  The word For ever taken in scripture for a time definite & limited. 
591. b 40    


Forget.  Notable doctrine upon these words, Take good heed that thou Forget not the Lord God, when thou art full 
279. b 30.40.50.60. & 282. b 10  Reasons most effectual teaching us that we ought not to Forget God. 
281. a 30.40.50  A remedy that we may not Forget God in his gifts. 
282. b 50.60. & 283. a 10  To Forget, after we have once known him, is the wellspring of all mischief 
284. a 30. & 361. a 30.40.50.60. & b 10 20. & 125. a 60  To fear God, and not to Forget him, are two inseparable grounds. 
284. a 50  How even such men as were half Angels in this world did Forget God in the time of their ease. 
362. a 10.20.30.40  That we ought not to Forget our sins but to remember them. 
381. b all. & 382. a all. & b 10.20  The meaning of these words, My daughter Forget thine own people, & thy father's house, and thy husband will take pleasure in thee. 
495. b 30.40  In what wretched taking we be when God doth Forget us. 1134. b 50. and why he forgetteth us. 
122. b 40  The jews did Forget the law, the manifold means that God gave for the memory thereof notwithstanding. 
1247. a 20.30    


Forgetfulness.  Touching the Forgetfulness of God's benefits▪ 
Read memorable doctrine in the 181. sermon, & in page 1126. b all. Look unthankfulness.    


Forgive.  How we must be affected, if God Forgive us any fall or offence. 
414. a 40 50.60  God will Forgive us all our sins, if he find us repentant for the same. 
405. b 20  What kind of men they be, whom God sweareth he will not Forgive 
1036. all. 1037. a 10.20.30.40  The manner how God did Forgive the jews their offences; is showed by way of comparison. 
432. a & b 60    


Forgiveness.  Where we must begin if we will obtain forgiveness of our sins at God's hands. 
157. b 10. & 1037. a 30  Wherefore the promises of the Forgiveness of sins are given us. 
298. b 30.40  What we have to understand when the scripture speaketh of God's mercy & of the Forgiveness of our sins. 
431. b 10.20  What we must do when we resort to God to crave Forgiveness of our sins. 
415. a 40.50  In ask Forgiveness for our sins of God, if we would have him moved to show us mercy, what we must do. 
1051. b 20.30    


Foreknowledge.  Of the election of God, & whether it be grounded upon his Foreknowledge. 
420. a all.  Certain reproved that refer our election to God's Foreknowledge, and that he knew we should have some good disposition in us. 
314. b 40.50 Look Election.    


Fornication.  Of spiritual Fornication, whereby we separate ourselves from Christ our husband. 
841. a 30.40.50  Of Fornication, and specially in a maid betrothed: Read sermon. 128. & 129 pages. 
790. a 20. & 793. a 10. & b 30  Of Fornication committed with a man's daughter betrothed: 
Read sermons 128. & a 129. & page 793. a 10. & b 30    


Foresight.  The Foresight of God is not the cause that men do either good or evil. 
1085. b 60    


Forslow.  A question concerning this saying of Moses, that God will not Forslow to pay them to their faces that hate him, when it seemeth to happen otherwise. 
319. b 60. & 320. a 10.20.30. Look Delay, & Punish.    


Forswear.  How a man doth Forswear himself: Read the place. 
194. b 50    


Forswearing.  Why men take more liberty in Forswearing than in any other misdoings. 
703. b 60.704. a 10. etc.  The cause why there is such liberty of Forswearing nowadays. 
635. b 30 Look Oaths.    


Foretell.  Whether it be possible for men to Foretell of things to come. 
669. b 40.50.60. Look prophesy & Prophets.    


Fortune.  The world is not ruled by Fortune. 
63 a 50. & 71. a 10. & 635. a 60  All things referrable to God's providence & not to Fortune. 
690. a 60    


Fountains.  Why the Hebrews call Fountains, eyes. 
1233. a 40    


Freedom.  Of Freedom, and what the heathen said of the same. 
592. a 20.30  Of the notable Freedom which jesus Christ hath wrought for us. 
605. b all. 606. a 10. and 612. b 30. Look Liberty.    


Friends.  Against excessive morning for the death of our Friends. 
553. a & b all.    


Freendles.  Notable doctrine that we must do no wrong to those that be Freendles, & who they be. 
449. a all. & b all.    


Friendship.  A maintenance of Friendship commonly used now adays. 
407. b 10 237. b 50  Gods intent manifest, in seeking to keep us in good Friendship one with another. 
236. a 40  Whereunto the Friendship that is between man & man must be always referred. 
540. a 60. & b 10  Suit in law & Friendship are two things that can hardly be joined together. 
696. a 40.50    


Freendships.  From whence all the Freendships in the world do proceed. 
540. a 50    


Frenchmen.  The Frenchmen noted for curiosity, and costliness in apparel, from the which they are not reclaimable. 
774 b 40  The Frenchmen banished from the inheritance of God, & how. 
1191. b 50    


free-will.  The doctrine of free-will supposed to be upholden by Moses, & that of purpose, as the Papists say. 
1175. a 50.60. b 10  How treacherously the Papists deal with God in all their doctrine of Free will. 
1053. all. 1054. all.  We sin not otherwise than of our own free-will. 
1016. b 40.50  A certain place seeming to maintain free-will resolved. 
442. a 10.20.30 40. etc.  free-will to do good utterly denied to the nature of man. 
1053. all. 1054. a 10  We must not deceive ourselves, in thin king that we have free-will to do this or that: Read how. 
377. a 20.30. & page 38. b 10  The Papists imagine that they can further themselves to repentance by their own free-will. 
58. a 60 & b 10  One of the common objections, that is now made for the maintenance of free-will. 
76. b 10  The means whereby the Papists set up their own Free will. 
88 a 20  A check given to the Papists & their free-will. 12. a 10 & how the Papists magnify the same. 
368. a 20.30  The rage of the Papists against a man that saith we have no free-will to do good, etc. 
543. b 30  free-will maintained to the destroying of God's election. 
545. b 60  Of an invincible argument (as the Papists think) whereby they prove their free-will. 
938. b 10  Whereupon free-will is grounded: read page 
959. b 10    


Free will offerings.  God's law of free-will offerings tended to a double end. 
609. b 40.50. & a 30.40.50  Of the free-will offerings that we Christians ought to present God withal. 
630. a all. & b 10. Look Offerings & Sacrifices.    


Friar.  Of a Friar stirred up by God out of a cloister or cell, from whence the gospel spread far and wide. 
454. a 30    


Friars.  Friars of sundry suits and sorts in the Popedom. 
1208. a 40  The vow of poverty undertaken of Friars being a vow unperformable. 
829. b 50.60.830 a 10    


Froward.  The meaning of these words, With the Froward I will be Froward, and whether God can be froward. 
444. a 10 etc. 40.50    


frowardness.  We as well as the jews are inclined to frowardness. Read the place. 
281. a 20.30. & 278. b 10  The desperate frowardness of the jews noted. 
382. b 40.50.60. & 383. a 10.20 30.40.50.60. & b all.  What frowardness there is in all men by reason of original sin. 
434. a 20 30.40  Of wilful frowardness to withstand God, and driving back his grace. 
45 a 40.50    


Fruit.  Of God's blessing of us in the Fruit of the earth. 
953. a 40.50.60. b 10  What we must do, that we may bring God good Fruit. 
619. b 30    


Fruits.  What kind of Fruits we bring forth notwithstanding the gospel is among us. 
119. a 30  What Fruits we ought to offer unto God, whereof he maketh most account. 
619. b 10.20  Of the Fruits of Sodom & Gomor, which the Israelites are said to bring forth. 
1153. all. & 1154. b 30.40  The Fruits of Sodom & Gomor compared to the gall of an asp, etc. 
1154 b 30.40    


Fruit trees.  What we have to note upon the law ordained that in time of war men should not hew down the Fruit trees. 
733. b 10.20.735. b 20  Why the jews were forbidden to cut down Fruit trees when they went to war. 
733. a 10.20.30.60  A fault noted, which is thought countervailable with the cutting down of Fruit trees. 
735. a 30.40     

G.  


G AD.  The tribe of Gad and Ephraim had their portion beyond jordan. 
1217 a 30.1219. b 40  Whereupon the tribe of Gad had his name. 
1222. a 10  What we have to note in Moseses blessing of the tribe of Gad. 
1222. a 10. & so forward. 1223. a all. Look Tribe & Tribes.    


Gage.  To take any Gage that we list, is condemned of God for intolerable cruelty. 
854. a 10.20.30  What we have to learn by this law which forbiddeth a man to take the upper millstone to Gage. 
845. a 40.50. etc.  God forbiddeth to take a poor body's bed or garment to Gage for the satisfying of a debt, and why? 
575. a 30.40  A Gage is to be taken of the poor, if it be to be had. 
583. a 40  Our salvation is named a Gage, & who hath the same in keeping. 
1180. a 50 60. b 10. Look Pawn and Pledge.    


Gaming.  The mischiefs that Gaming doth bring 
343. b 40.50. This place would advisedly be read.    


Garments.  Of the jews Garments which they ware in the wilderness, and what we are to learn for ourselves thereby. 
1022. b 60.1023. a 10.20.30. & 355. b all. 356. a 10  Why God commanded in the time of the law that all new Garments and other things should be blessed. 
356 a 20.30  The wearing of Linsie woolsie Garments forbidden the jews, & why. 
780. b all. 779. all. 778. a & b 60.782. b 40.50.60  Why the jews were commanded to make at the neither parts of their Garments fringes or borders. 
783. a 60. b al. 784. a all.  The jews Garments otherwise made than ours are. 
783. b 50.60. Look Apparel.    


Gather.  What estimation we ought to have of this benefit of God, that he doth Gather us together in his name. 
166 b 30  By what means God doth Gather us unto himself. 148. b 10.186. b 60. and to what end. 
300. a 10.20    


Gathered.  That we must be Gathered up, with whom, and how: a most comfortable doctrine. 
1082. all.  How God hath Gathered us in, when we were under the Pope's tyranny, and made us of one flock. 
1051. a 50.60    


Gathering.  Of God's Gathering of us under his wings, and that it is our parts to fly thither for our safety. 
1121. b all. 1122. all.  What is meant by Gathering together the heads and tribes of Israel. 
1192. b 60.1193. a 10.20.30    


Gedeon.  Gedeon the cause of the undoing of his lineage: Read how. 
311. b 40.50    


Jealous.  The meaning of Moses, in naming god a Jealous God. 
151. a 20.30.188. b 10 20.50.60  How Jealous we ought to be over the honour of God. 
188. b 30    


controversy.  The cause why God saith that he is moved with a controversy to defend his people. 
892. b 50.60.891. a 10  How the jews provoked God to controversy, and by what means. 
1136. a 50.60. & 496. b 10  Why the quality of controversy is attributed unto God. 
1128. a 50.60. b 30  A description of the controversy that we ought to have of God's honour. 
188. b 30  God is mighty to put his controversy in execution. 
189. a 20  Of not provoking God to controversy, and how he will provoke us to controversy. 
151. b 20.30    


Generation.  The jews are commanded to receive the Edomites, and Egyptians into the Church in the third Generation: and what we have to gather thereby: 
Read sermon 132. so far as the matter runneth.    


Geneva.  Geneva sometimes appointed to ruin and destruction, but wonderfully preserved by God's mighty power. 
459. b 30.40. & 466. a all.  The cursed and blundering state of Geneva before the embracing of the gospel. 
456. b 60. & 457. a 10  Galuine telleth them of Geneva in what state they have been, and in what state they are now: Read the place. 
364. b 60. & 365. a 10  The people of Geneva covertly reproved for sundry abuses, by occasion of speech had concerning the jews. 
1102. b 10.20.30  The protestants of Geneva sharply reproved by Calui●: Look why. 
113. a 60. & b 10  How heretics have been favoured in Geneva. 
532. b 40.50  calvin teacheth the inhabitants of Geneva, how they should bethink themselves▪ Read the place, it is appliable also unto us of England. 
283 b 40  calvin saith that God showeth the power of his word in Geneva, as mightily as may be. 
127. a 40  The behaviour of some of Geneva reproved when the Gospel is a preaching. 
121. b 20    


Gentleness.  God holdeth men's hearts in his hand, & turneth them to Gentleness when he lifteth. 
81. b 50.60  God, after he hath alured us by Gentleness addeth a second grace. 
112. b 10  An exhortation to Gentleness unto our neighbours, & upon what reasons the same is grounded. 
592. b all.  To what intent God draweth us unto him by Gentleness. 
199. a 10. 295. a 10.120. a 10  The 141▪ and 142. sermons tend wholly to the doctrine of Gentleness to be used among men. 
 There is nothing wherein men resemble God more than Gentleness & loving kindness. 
327. a 30  The abuse of God's favour & Gentleness. 
83. a 60. & b 10  judges must match their stoutness with Gentleness. 
624. a 10. Look Favour, Goodness, & Kindness.    


Giddiness.  God's threat, that he would power out the spirit of Giddiness & blockishness upon the world, executed. 
523. b 40.50.60. & 524. a 10.20. Look Dizziness.    


Gifts.  The excellent Gifts of man's mind recorded. 
274. b 20.30  That judges, magistrates, and officers must take no Gifts. 
624. b 10.20.60  Why God giveth not his Gifts in equality to his faithful ones. 
1226. b 10 20.30  The mark whereunto all the gracious Gifts which God hath bestowed upon us must be referred. 
1. a. 10. & 16. b 60. & 17. a 10  Gods Gifts defiled by us. 
17. a 10  How every one of us is bound to impart & secure others with the Gifts that God hath bestowed on us, whether they be of the body or of the mind. 
609. b 10.20. Look Graces & Blessings.    


Give.  The meaning of Moses by these words spoken in the person of God, In the land which I will Give you: and of Moseses giving. 
468. b 60. & 469. a 10  Gods blessing promised to them that Give to the poor. 
583. b all.  Why and to what end men do Give & lend. 
582. b 10    


Gleaning.  Laws made that the Gleaning of corn & other fruits should be left for the poor. 
865. a 40.50.60. & b 40.50.60 & 866. a all. & b 10. & 833. b 50. Look Harvest & Tithing.    


Glory.  God is never duly honoured at our hands unless we lay all our Glory upon him, and how that is done. 
451 a 30.40.50.60. & 402. a 10.20  The greatness of God's Glory more than the Angels can abide to behold Look on that place. 
254. b 10.30.255 a 40.50.60  How God took away his Glory from the temple at jerusalem, and for what causes. 
498. b 30.40.50  By what means it was Gods will to draw us to his Glory, and why? 
186. a 10  We must not look that God should come unto us in his inestimable Glory. 
183. a 50  The Glory of God declared by comparison of the sun to the other stars. 
185. a 40  Gods Glory continueth whole still, his abasement in the person of his son notwithstanding. 
185. b 60    


Glorify.  The end of man's creation is to Glorify God, and how that must be done. 
1106. a 20.30.40.50.60. b 10. & 102. b 50  How men Glorify themselves, & what God doth in that case. 
1138. b 40    


Glorified.  By what way God will be Glorified at our hands. 
28. b 30.168. a 10  A thing noted wherein God is rightly Glorified. 
100 b 10.20    


GOD.  Why God entituleth himself the God of hosts. 
476. b 50  Why Moses, the Prophets and Apostles speaking of God, do use to say, The Lord my God. 
118. b 20.30.40  How God showed himself to Moses: Read the place. 
255. a 60. and b 10  What our duty is, seeing God calleth himself our God. 
337. a 30  How we must think & conceive of god in our minds. 
Read that place. 337. b 60. & 338. a 10  What we have to think upon, & bear in mind so often as this word God cometh to our remembrance. 
270. b 20.40  It is the will of God to be above: 
Read how the same should be. 270. b 20.30  Lo this is he, Lo this is our God, aught to stand continually in our hearts, & why. 
485. b 50.60. & 486. a 10  The meaning of these words, Know thou that thy God is God. 
318. a 20 30.40  A principle, that there is but one God, which ought to be served. 
1068. a 40 50.272. a 10.20.30.269. a 10  By what means God revealeth himself unto men. 
1133. a 10.20.102 b 10.32. b 40.134. b 10.20.130. b 20.183 a 10  To what end God nameth himself the God of the jews. 
185. b 50.1113 a 10.20  Of jacobs' worshipping of the God of Bethel. 
1216. a 40.50.60. b 10  Of two things to be considered in God touching us. 
1166. a 50.60. b 20  Of the being of God, and how we make but an idol of him. 
1156. a 60. b all. 1070. b 30.40  How and in what cases God is said to be a consuming fire. 
1139. b. 30.40.50  Of the most excellent and glorious majesty of God Almighty. 
1121. b 10.20  How God serveth his turn by Satan & by wicked men. 
82. b 30.40  God cannot be God if he be not righteous. 
88 b 60  Whereupon it came that every nation had his God. 
101. b 30  The whole fullness of God his majesty in the person of Christ. 
41. b 30  A kind of men noted that fall to pulling out of God's bowels, and how. 
33. a 60  God likeneth himself to an Eagle, and how. 
40. b 40. & 1121. b all.  This word God importeth a majesty. 
40. b 50  The small account, that we make of God in comparison of men. 
20. b 30 40.50  God likeneth himself to a fleshly father, and how. 
40. b 20.30  In what respects God is despised. 
55. b 50.60  What we have to learn, if God utter not himself unto us in such stately manner as our liking could afford. 
183. a 30  Why we may better assure ourselves than the jews could themselves tha● we have one God. 
163. b 60  The meaning of these words, God is in the midst of you. 
289. a 30.40.50 60. & b 10  That there is but one very true God, whom we ought to serve and worship. 
160. b 10.20. & 101. b 10.102. a 10.20  Men go about the bush to seek God, and how. 
137. b 20.30  God will continue God alone by himself without parting of stakes with any other. 
163. b 10  Why God showed not himself in some visible shape. 
130. a 20  Against such as match God and the devil together. 
129. a 10  A notable print of doctrine showing us what God is. 
192. a 50.60. & b 10  Notable doctrine upon these words, I am the everlasting God. 
184. b 50.60 & 185. a 10.20. etc.  God cannot away with any companion. 
185. a 40.50  What we have to learn in that God saith he is our God. 
185. b 40    


Godliness.  For what cause the Heathen men applied this word Godliness to the honour that we give to our superiors. 
214. a 10  Godliness (to speak properly) is the reverence that we own unto God, etc. 
214. a 10    


Gods.  Of false Gods, and of such as worship them. 
160. a 10.20.30. 187. a 60, and b all.  The cause why the Heathen forged such a multitude of Gods. 
1131. b 30 534. a 30.40.50.1128. a & b all. and so forward.  These words, that we must serve no strange Gods import two things. 
471. b 40.50. etc. and 472. a 10.20.30  In what respect we shallbe justly accused to have had strange Gods. 
486. a 40  Why it is said of Moses, the Gods which though hast not known. 
530. a 40.50. Look Idols, Images, and Saints.    


God's pleasure.  Of God's good pleasure, and of his love which ensueth the same: where read notable doctrine. 
438. a 20.30.40. & b 10.20. Look Favour, Goodness, & Grace.    


Gomor.  What fruits Sodom & Gomor brought forth. 
1153. all.    


Good.  Remedies against our laziness & unprofitableness, when we should do any Good. 
333. b 40  Why God scourgeth the Good more than the wicked. 
325. a 10.20  What we must do whensoever any Good is promised us from God. 
535 a 60  Our usage if a man tell us that we ought to consider the Good that God hath done to our neighbour. 
70. b 30.40.50  The only rule to discern Good from bad, what it is. 
97. b 50.60  A rule to discern Good and evil by. 
53. b 60.123. a 60  What we must do when we have received any Good at God's hand. 
290 a 60  God bindeth himself unto us to do us Good, & how. 
100 b 10.60  It must suffice that God showeth us a far off the Good that he hath prepared for us. 
107. a 10  To what purpose Gods promising us to do us Good tendeth. 
111. b 60  A brief anacephaleosis or rehearsal of the Good that God did for the jews: this also is applied unto us. 
297. b 10 20.30  Why our Lord will have us overcome evil with Good. 
73. b 60  What God will do if men reward us evil for Good. 
70. a 50  We go always forward to evil, under the colour of Good. 
184. b 20  Why we should not pass whether men acknowledge the Good that we have done them or no. 
69. b 40    


Goodness.  God's Goodness extendeth even to unbelievers and Infidels: Read how. 
141. a 40.50  Gods Goodness declared unto us two ways. 
166. b 20.30.40  How God continueth his Goodness towards us incessantly. 
169. b 30.40  A most effectual proof of God's fatherly Goodness unto us. 
281. a 30 40.155. b 40  A singular precedent of God's Goodness in appointing men to have the guiding of us. 
13. a 10.20  The Goodness of god in receiving, adopting and choosing us is continual. 
8. a all. 10. b. 60.11. a 30  Gods great Goodness in preserving the Rubenites & the Gadites in a dangerous country. 
91. b 30. & 92. a 10.20  The force of the hope which we shall have of feeling God's Goodness. 
25. a 50  God preventeth us by his mere goodness, not passing whether we be good or no. 
10. b 20  A view of God's Goodness in particular for every man to note. 
39 b 10 20.30  The Papists abuse Gods fatherly goodness. 
111. b 60. & 112. a 10  The notable love and goodness of God towards us recorded, with a rehearsal of our duty. 
111. b 20.30.40  What we ought to do seeing God hath bound himself unto us of his own free Goodness, and what followeth of our so doing. 
96. b 60  A special note of God's wonderful Goodness to the jews and us. 
53. b 20.30.40.50.1193. all. 1194. all.  The continuance of God's Goodness to Lot, his beastly drunkenness notwithstanding. 
68 b 10  How our naughtiness shall cut off the course of God's Goodness. 
46. a 60  Of the free Goodness of God towards us, and that we must have recourse thereunto. 
947. b all.  In what respects we be well assured of God's Goodness towards us. 
1147. b 30  It is God's goodness that we be brought into the kingdom of heaven, no worthiness in us. 
8. b 20  Gods Goodness is a fountain which never drieth. 
1094. b all.  What we have to do, in that God reneweth his mercy and Goodness daily towards us. 
490. a 60. & b 10  How God magnified his inestimable Goodness towards the jews. 
420. b 50.60. & 421. a 10  Nothing is more peculiar to God than his Goodness, which being taken away, he is no more God. 
328. b 20  Gods inestimable Goodness noted in showing us a reason why he doth things. 
338. b 50.60  how it may be that God should bless us of his own free Goodness, and yet notwithstanding matcheth it with a condition. 
321. a 50.60. & b 20. etc.  The way for us to prosper all kind of ways is through Gods only free Goodness. 
519. a 20. Look Favour and love.    


Goods.  How Gods law bindeth us to be careful over our neighbour's Goods 
769. al.  How Gods curse lighteth upon evil gotten Gods. 
234. a 60. and b all. 571. a 10.20.30  With what condition God giveth us the Goods which we possess. 
719. b 40.50  The power to get Goods is the gift of God only: the place is notable. 
368 b 50.60. and 369. a 10.20  The raking of other folks Goods by fraud can not be called God's blessing. 
512. a 10  The reason of Gods distributing of worldly Goods among men unegallie. 
585. a 20.30  How we ought to bethink ourselves when we be tempted to catch other men's Goods. 
577. a 10  how God will have the Goods, which he appointeth to our use, to be used. 
235. a 10  How a man, when his Goods are of his own gathering should bethink himself. 
363. b 30  Of the Goods of this world, and how we are beholden to God for them. 
283. a 40  They are fit to bear office that hate the Goods of this world. 
16. a 10  How far forth they that possess Goods have interest in them. 
367. a 40  Gods judgement against such as enrich themselves with evil gotten Goods: Read that place. 
325. b 20.30.40  Against such as heap up Goods by hook and by crook: a place worth the reading. 
345. a 10.50.60  How private persons ought to use their Goods. 
15. a 30  The more Goods that God giveth us, the straighter is our account. 
15. a 50  Of some that be vexed in their Goods and possessions, and why. 
978. a 60. b 10  We must not think to have a state of perpetuity in our Goods, how then 
369. b 10. Look riches and Wealth.    


Gospel.  In what case men be, when they slide back again after they have once known the Gospel. 
124. a 50  Our assuredness of eternal life must be taken out of the Gospel. 
28. b 10  We ought to receive the doctrine of the Gospel, as being in full force, the oldness thereof notwithstanding. 
26. a 10  Why the Gospel is called the kingdom of heaven. 
28. a 10.20  About what date of years the Gospel was published to the world. 
25. b 50  What kind of covenant the Gospel is 
181. a 40  To what intent God hath called us by his Gospel. 
152. a 40  God had ordained the preaching of his Gospel in his own everlasting purpose. 
168. b 10.50  With what perfection God hath showed himself unto us in the Gospel. 
164. b 10  What will ensue if any man be suffered to rail against the doctrine of the Gospel. 
211. a 50  The unthankfulness of men for the Gospel is too apparent. 
283. a 60  Reasons why we must submit ourselves both to the law and the Gospel. 
183. b 10  The Gospel preached to a great number, who notwithstanding became the worse for it. 
79. a 10  To what end the Gospel is preached, and after what manner. 
77. b 40.50.430. b 40.50.60.428. b 40.50.1100. a 10  A most excellent and heavenly property of the Gospel. 
36. b 10.20  The meaning of these words, that the Gospel is named the law of liberty. 
114. b 50  In what sort the Gospel representeth God's majesty. 
182. b 40  That in the Gospel there is such fullness of wisdom, as a man cannot wish any more. 
911. a 10.20  The misery that shall fall upon us, if the Gospel preached among us, prevail not with us. 
983. a 50.60  What we have to learn, when we see men rankle against the Gospel, etc. 
78. b 20.30  Of receiving the Gospel by faith, and what doctrine dependeth thereupon. 
1062. al. 1063. all.  How God hath provided for the preserving of his Gospel. 
1080. a 20.30 40  The Gospel is a message of reconciliation. 
973. b 30.40  Of the Gospel and how it giveth both life and death. 
1471. b 10.20  We are begotten of God, and sustained by the doctrine of the Gospel. 
1133. a 40  Men seem to become devils after their hearing of the Gospel. 
44. a 50 60  How the Gospel shall become a witness to our condemnation. 
1100. b all.  What Fatherly Gentleness God useth toward us in the Gospel. 
255. a 10.20  Reasons to make the Gospel amiable unto us in comparison of the Law. 
254. b 50.60. and 255. a 10.20.30.40  How we be quickened by the means of the Gospel. 
257. a 10  An examination of ourselves, whether we have profited by the glad tidings of the Gospel laid down in points. 
3. all.  The Gospel of no less wonderful authority than the law. 
3. a 10  Of a desolation that hath happened since the first preaching of the Gospel. 
45. b 20.30  Of such as refuse to hear the ministers of the Gospel. 
56. a 30. etc. 674. all. 664. b 30.676. a 50  What notable things are declared unto us at this day largely in the Gospel. 
676. a 20.30  What God doth witness whensoever the Gospel is preached. 
484. b 20.30  Gods blessings set forth more openly in the Gospel than in the law. 
484. a 50.60  Why Saint Paul speaking of the use of the Gospel saith, We must not be like little babes. 
527. b 30.40  Who in the time of Christ clave unto the Gospel. 
537. b 50.60  What judgement all such as obeyed not the Gospel deserve by good reason. 
486. a 50  How a Christian man may well perceive whether he have profited in the Gospel or no. 
606. a 40  The Gospel is friendly unto us: Read the place, it is comfortable. 
131. a 50 60.946. b 20  In what sort and manner God's face shineth in the Gospel. 
124. a 40  how God will have his Gospel published. 
126. b 40  The Gospel is not a doctrine of man, but proceeds from God. 
255. b 50.60  The ratification of the Gospel was from heaven. 
256. a 10. & b 10  In what case God found every one of us, when he vouchsafed to choose us to his Gospel. 
365. a 30  The cause why the Gospel is so much contemned. 
429. a 10  Christ uttereth his grace now adays by the preaching of his Gospel, & how 
405. a 10  A greater majesty uttered at the preaching of the Gospel than at the publishing of the law. 
388. b 30.40.50 131. b 10  The cause why a number take no taste of the Gospel being called thereunto. 
378. b 40.50.153. a 10.422. a 30  What men must do when they have been taught the Gospel purely. 
522. b 30  The state of such as when they have heard the Gospel, will not believe it. 
462. a 30  What we deserve if we fall from the Gospel. 431. a 20. and what we must do in that frail●e of ours. 
ibidem 40.50  The reason why the precious seed of the Gospel perisheth now adays. 
474. a 10.20  How the Gospel is unhallowed now a days. 
119. a 10.20.30. etc.  The behaviours of most men, after they have been taught by the Gospel. 
149. b 50.60  In what case we be so long as we abide in the simplicity of the Gospel. 
530. b 20.30  What we have to learn by the preaching of the Gospel unto us in the name of jesus Christ. 
487. a 30.  In what respects we that have received the doctrine of the Gospel shall be less excusable than the Papists. 
485. a 30  The law and the Gospel compared. 
131. a 30.40.50  Of the power of the Gospel which it hath to transform us. 
474. a 10. b 10.20  In what respect the Gospel is called the message of peace. 
726. b 30.40  how they that have profited in the Gospel may assure themselves. 
121. b 10  What inurie we do to ourselves by forsaking the Gospel. 
312. b 60. Look Scriptures, Truth & Word.    


Govern.  Men cannot Govern themselves except they have superiors to guide them. 
622. a 10  The duty of such, to whom God hath given charge to Govern his people 
406. b 60. & 407. a 10. etc. 1179. a 10.    


Government.  The right of Government god reserveth to himself: Look how. 
118. a 40.50  They that pervert the order of Government being called to do their duty, shall be double blamed. 
21. b 10  The tyrannical Government of the Pope and his clergy noted. 
113. a 10.20  Necessary doctrine touching the dinrection of Moses his speech to joshua: this concerneth Government. 
96. a 50.60. & b 10  What we have to understand so often as there is any talk of earthly Government. 
620. a 30.40.50.60  The means to establish a good order of Government. 
639. a 10  What things are required in him that hath the Government of a people. 
650. a 40.50    


Government Civil.  Of the rule of civil Government, and whereto it leadeth men. 
835. all.  They are accursed that stand not in awe of civil Government. 
929. b 50.60.930. a 10  What great account God maketh of civil Government. 
643. a 10  Why God established no perfectness of civil Government among the Jews 
12. a & b 60.841. b 40  To what end civil Government is ordained upon earth. 
872. a 30.40.50 60  How it came to pass that God would have the Priesthood intermeddle with civil Government. 
640. a 20.30.40.50  Why we ought to love the state of civil Government, and reverence it. 
639. a 40.50  General admonitions to all such as are under civil Government. 
646. b 50 60  Civil Government is not to prejudice the ten commandments or to change any thing in them. 
834. b 40.50.60 835. a 10  Reasons of persuasion moving us to be contented with civil Government. 
642. a 50. b 50.60  The order of civil Government is a thing that God alloweth. 
638. a 50    


Government Ecclesiastical.  Of spiritual Government ordained in the Church by God. 
21. b 20.30.1243. b all.  The notable Government of the church established at this day, how it serveth us. 
41. a 40.50  A note to be observed in the spiritual Government of the Church. 
94. b 60 & 95. a 10  Of the Government of the Church, & of such as impugn the same: Read most notable doctrine. 
460. b al. & 461. a all. 1245. b 10.20.30.1246. a 40. etc. b 10.20  Of a point of high treason against God touching ecclesiastical Government. 
945. a 50.60    


Governors.  What we must mark in them whom we choose to be Governors, officers, etc. 
 The necessity of good Governors over people. 
96. a 50.60. & b 10.1074. a 20.30  Many Governors come short of the perfection that was in josua. 
107. b 50.60  Governors are greatly bound unto men, but much more str●itelie to God. 
18. b 20  God hath taken judges and Governors near to himself, and how. 
19 b 30    


Grace.  We have more cause to magnify God's Grace than had the Fathers in the time of the law. 
423. a 40  Christ uttereth his Grace now adays by the Preaching of his Gospel: & how. 
405. a 10.431. b 40.50.60  how we shall answer to the Grace that God showeth us. 
347. a 40  Of a second Grace which God giveth us for the fulfilling of his will. 
566. b 50  The end whereunto God continueth his Grace towards us. 
171. b 50  The most excellent Grace which God vouchsafeth us. 
132. b 40.50.60. & 133 a 10  What will betide us if we abuse God's Grace. 
143. a 50.154. a 10.122. a 60. & b 10  It would not be good for us to have our fill of God's Grace, as we feign would, and why. 
106. b 10  Of a third Grace which God useth unto us. 
112. b 10  God after he hath alured us by gentleness, addeth a second Grace. 
112. b 10  Circumstances inferred for the magnifying of God's Grace. 
89. a 60. & b 10. etc. & 90. a 10.  How the keeping of the law sent the jews back to the Grace of Christ: Read that place. 
302. a 10.20  To what end the offering of God's Grace unto us doth tend. 
11. a 20  Gods Grace reacheth to all men, and is common to all ages. 
9 b 30  The jews upbraided with the Grace that God had given them. 
289. a 30.40.50. Look Favour and love.    


Graces.  Two distinct Graces noted, which God bestoweth upon us, the one in preventing, the other in enlightening us. 
422. a 50.60. and b 10.20. etc. & 423. a all.  God giveth not his graces indifferently to all men. 
166. a 40. Look Benefits and Blessings and Gifts.    


Grapegathering.  Laws ordained for Grapegathering, and the meaning of them. 
832. a 60.833. a 10. etc. Look Vintage.    


Grave.  What these words, that Moseses Grave is unknown unto this day, do teach us. 
1240. a 20.30.40.1237. b 10.20.30.1138. a 60  Of Michael the archangel who fought with the devil about the Grave of Moses. 
1237. b 10.20.30.1239. a 10.20.30  The child is in the mother's womb as in a Grave. 
39 b 10  Of going to the Grave, and who cannot away therewith. 
35. b 60. & 36. a 10  What is meant by going to the Grave, & dying with Christ. 
36. a 10. Look Burial.    


Graves.  Of the Graves of lust, & what doctrine we are to gather thereof. 
411. a 50    


Great.  What is Moseses meaning in terming God Great. 
446. a 40    


Grieve.  What it is to Grieve the spirit of God. 
1057. a 10.20.1149. a 50.60. b 10.20.1154. b 30.40.50.60.1155. a 10.20     

H.  


Hallowing.  Of Hallowing our houses: and how that ceremony was used among the jews. 
719. a 10.20. etc. b 10. Look Sanctify, and Houses.    


Hand.  God's meaning in forbidding us to bow to the right Hand or to the left. 
262. b 20.30. etc.  Why Saint Peter termeth the Hand of God a mighty hand, and what we have to learn thereby. 
394. a 20.30.40  Moseses meaning by these words, Gods saints are in his Hand. 
1188. b 30.40.50.60. etc. 1189. a 10.20.30.40    


Hands.  How the hearts of kings are in the Hands of God: read notable doctrine. 
477. b 10  Laying on of Hands, a sign used in all solemn blessings. 
1244. a 30    


Hang.  Christ did Hang upon the tree to be accursed, and how. 
765. b 60  Laws touching the body of an offender and how long the same should Hang on the tree. 
761. a 30.762. b 10  The devices of some countries for the burying of their bodies that did Hang on a gibbet etc. 
762. b 10  Of two things that are seen, when the body of a man doth Hang upon the gallows. 
762 b 50  how Christ did Hang upon a tree and that his so hanging happened not by haphazard. 
763. a 20. b 40.50  The manner how the jews did Hang offenders, and that they were first stoned. 
763. a 20.30    


Hanging.  That God knew of his sons Hanging upon the cross, that he ordained it, and why. 
765. b 40.940. a 40.50  That our life is Hanging by a thread▪ and how that is meant. 
1009. b 60.1010. a 10.20  What we ought to know and consider, when we behold Christ Hanging on the tree. 
764. a 30.40.50. Look Crosse.    


Happy.  Of leading a Happy life in this world, as God promiseth, & how that may be, or is meant. 
950. a 10. Look Blessed.    


Happiness.  Where we must seek our Happiness, and of such as seek for it here on earth. 
1148. b 10.20.30.1149. a 10.20.30.40  What we must do to have a true and continual Happiness. 
1025. b 30.40.50.60.1026. a 10  Of certain wicked persons and in what respects they think themselves to have obtained Happiness. 
924. b 30.40.50  Wherein all our Happiness lieth, and who be right happy, and the way to be so. 
937. a 10.1147. b 30  Of the Happiness which Adam enjoyed before his fall. 
992. b all.  The Happiness of this life what it is, and wherein it consisteth. 
951. a 10.20. Look Blessedness and Felicity.    


Harden.  Sometimes the cause why God doth blind and Harden shall not be apparent. 
82. b 30.40.50.60. and 83. a 10  Notable doctrine upon these words, Harden not your necks any more. 
442. b 60. & 443. a & b all.  Of what thing it is a sign when GOD doth Harden men. 
82. b 30  The intent of the scripture when it saith expressly, that God doth Harden. 
80. a 10  A gloss upon this text, that God did Harden Schons heart, misliked. 
80. a 60. & b 10.20  Though God Harden mens hearts, yet men fail not to harden themselves. 
80. b 30  God doth Harden mens hearts, and why. 
80. a 50.81. a 10.60  The reward of such as will needs Harden themselves in naughtiness. 
444. a 10  How we Harden our heart against our poor neighbour, and the means to cut off that vice. 
581. a all.  Means which God useth to Harden the unbelievers, as they deserve. 
535 a 30    


Hardhearted.  The 156.157.158.159. sermons tend to this purpose, that we tempt not God, nor continue Hardhearted at his threatening: Look also page 
984 b 30  A cause alleged by Solomon why men become Hardhearted. 
987. a 60.988. a 10  The Hardhearted shall never be forgiven, as God himself sweareth. 
1037. a 20.30.40    


hardheartedness.  A proof that men ought to bear the blame & condemnation of their own hardheartedness. 
80. b 40  How divorsements were permitted to the jews because of their hardheartedness: and how that is to be understood and meant. 
838. all.  Our Hardheartednes much more than that of the jews. 
2. b 60.278. b 30.1019. a 10.60  The hardheartedness of men noted, God's curses & plagues notwithstanding. 
154. b 60. & 155. a 10    


hardy.  What it is that maketh us rightly Hardy in all things. 
86. b 40  How over bold and Hardy we be in following our own passions: read the place. 
331. a 50.60  What way we might take to the Hardy 
37. a 10.20  How we shall be Hardy enough to obey God's commaundemenes. 
74. b 40    


Hardiness.  The true Hardiness which God alloweth of, what it is. 
37. a 20.30. b 10.20  In what respects our Hardiness will be turned to presumption. 
56. b 60. & 57 a 10  Hardiness were an excellent virtue if it were well taken. 
37. a 10  True Hardiness judged to be wilfulness in God's servants. 57 a 10.20. and how it must be grounded. 
56. b 60  From whence the Israelits might have had such Hardiness as to encounter their enemies. 
86. a 40  What our Hardiness ought to be when the case standeth upon adventuring. 
74. a 40.50    


Hardness.  What kind of Hardness we have in us. 
132. a 40  The Hardness of our hearts is the thing that hindereth charity. 
581. a 10. Look hardheartedness.    


Harlot.  What a heinous fault it is for a man to couple and deal with an Harlot. 
788 b 10. Look Whoore.    


Harlots.  Against privy or close Harlots, that will seem and be taken for honest women. 
787. a 30.40  Idolaters and Harlots aptly compared by the Prophet Osee. 
1164. a 30.40.50. Look Whores.    


Heart.  We come short of loving God with all our Heart: 
Read why. 273. a 40.50.60  The Heart of Sehon hardened: 
read how, the doctrine is notable. 80. a 50.60. & b 10  How this word Heart is taken in scripture, and what it signifieth. 
243. a 60.272. b 60  Why the Heart and the thoughts are matched together. 
273. a 10    


Hearts.  With what kind of tools we must smooth and plain our Hearts. 
423. a 10  Of serving God with all our Hearts, where much is spoken of our hearts of and on. 
911. b 50.60. & 912. a all. 1173. all.  What we have to mark, by this, that God holdeth men's Hearts in his hand. 
75. b 20.30. and a 10.74. b 60    


Harvest  Laws concerning Harvest, and gleaning of corn, and what was commanded to be done to the poor. 
865. a 40.50.60.833. all. 832. a 60    


Hate.  We cannot be Christ's disciples except we Hate father and mother, and how that hate is meant. 
1203. a all. b 10  It cannot be well perceived in this world whom God doth Hate, and why. 
987. b 60.988. a all.  How and after what sort we must Hate such as despise GOD. 
731. b 10  Because we Hate God therefore we disobey him. 
192. a 40  It is a vice blameworthy to Hate one that hath slain my brother unwillingly, and why. 
174. b 10  When and how we are said to Hate or spite God to his face. 
319. a 30.191. b all 192. a 50.60.  How it is meant that God will requite such as Hate him, even to their faces. 
319. a 30.40.50.60. & b 10.60.320. a 10    


Hatred.  In whom the hatred of God is apparent enough. 
191. b 40.50  Of Hatred, borne specially to ones wife, and consequently to others. 
751 a 50.60. & b all.  Hatred or malice is the wellspring of murder. 
689. a 40.60.516. b 20  Of Hatred against our neighbours, Read the place. 
173. a 50.60. and b 10  Of condemning Hatred in ourselves, and how it is done. 
173. b 20  In what cases we ought to show that we fear not the Hatred and anger of men. 
74. a 10. Look Envy and Malice.    


Haughtiness.  The Haughtiness of the heart is a mischief that draweth a long tail of many inconveniences with it: 
read the place. 363. b 60. & 364. a 10. Look Ambition, Loftiness and Pride.    


Head.  The meaning of these words, I will make you the Head and not the tail. 
959. b 40.50.60.960. a 10. and so forward.    


Hear.  How we must bethink ourselves so oft as we come to Hear God's word. 
313 a 20.256. a all.  How it is meant that God doth Hear the heavens, and the heavens hear the earth. 
957. b 50.60    


Harken.  What blessedness they shall possess that Harken to the voice of the Lord. 
951. all. 952. all.    


Hearers.  Of the Hearers of the word preached, and when they must be mildly and roughly handled. 
1104. a 10.20.30.143. a 40    


Hearing.  Of Hearing the word of God, where the contempt of some is noted. 
1081. b 20.30.40.50.60.1082. a all. b 10.129. a 30.1057. a 60. b 10.111. a 30  Notable doctrine of gods not Hearing of our prayers to outward appearance, which notwithstanding do us good. 
58. b 40.50.60. & 59 a 10  What is to be gathered by Moseses boasting of Gods Hearing of him. 
413. a 20. & 414. a 10  Whether there be any question of the Hearing of God in the Popedom. 
389. a 10.20  To whom God's promise of Hearing them when they cry unto him doth belong. 
59 a 20  That we must hear Christ jesus, and what Hearing is requisite in that behalf. 
667. a 10.20  The right use of Hearing the word of God. 
111. a 30    


Heathen.  What ground the Heathen had for the observing of their religion. 
541. a 50.60. & b 10. Look Infidels and unbelievers.    


Heaven.  How the Heaven teacheth men obedience. 
1070. a 10.20  What we have to learn by that where it is said that God will make out Heaven as brass, and our earth as iron. 
965. a 30.40.50.60. b all. 966. a all.  What we must do, if we will go the right way to Heaven. 
29. a 20  Why Moses calleth Heaven and earth to witness against the jews. 
1104. a 40.50.60.147. b 40.50  How the Heaven heareth the earth, & giveth answer unto it. 
957. b 60. and 958. a 10  Moses his meaning by this phrase of speech, The Heaven of heavens are Gods. 
437. b 50.60  What we have to note and learn by Gods dwelling in Heaven. 
1215. b 50.60  God cometh down from Heaven unto us, and how. 
136. b 10  When and in what cases God directeth his speech to Heaven and earth. 
147. b 60. & 148. a 10    


Heavens.  What is meant by Gods riding upon the Heavens. 
1229. a 50.60. b all.  Notable doctrine upon these words, God will open his treasure, even the Heavens etc. 
957. b all, etc.  How the Heavens stand open for us, as we confess in our belief, and by whose means. 
1063. b 10.20  The Heavens were then opened unto us, when Christ his side was opened to wash us clean. 
599. b 60    


Hell.  Christ hath been in Hell to the end we might not come there. 
1063. a 60. b 10  The word Hell used of Paul for the word deep. 
1062. a 60. b 10  how Christ suffered the sorrows of Hell. 
1063. a 10    


Help.  At whose hands we ought to seek Help and secure in need. 
75. a 30.40.86. a 10.20.37. b 50.60.96. b 50  how we must behave ourselves, if God delay his Help in our need, and make not such haste as we wish. 
339. a all, 375. b 50.60  God needeth not the Help of any other creature, though never so excellent, to work his will: 
Look upon that place well. 1129. al.  How far forth we may look for Gods Help. 
37. a ●●.  We must blame ourselves whensoever we be destitute of Gods Help and secure. 
122. b 40. Look Succour.    


Helps.  We have need of many Helps that may put us in mind of God's law: 
Read the place 473. a and b all. 474.50    


Hen.  The similitude of a Hen, how, and why God is likened thereunto. 
1121. b all.    


Heresy.  An Heresy that Abraham knew not God aright, and the proofs thereof. 
465. b 10.20  The blasphemous Heresy of the manichees noted, who charged the God of the old testament to be a God of disorder. 
567. a 10.20. Look Error.    


Heresies.  The faith of God's servants is always the better proved by Heresies, etc. 
528. a 10.529. a 30.40.532. a 10.20  Certain Heresies of the Papists noted, which they will not have gainsaid, but persecute the withstanders even to the death. 
543. b 10.20.30.40.50.60.544. a all.  Against such as would not have Heresies punished with death. 
538. a 20.30.40.50.60. b 10. Look Errors.    


Heretic.  Of an Heretic punished in Geneva, that mocked all the sacraments of the law. 
1055. a 20.30    


Heretics.  Whom the Papists hold for Heretics and denounce not only excommunication but death against them. 
543 b all. & 544. a all.  Two Heretics noted, whom Calvin counteth worse than the Papists, and wherein. 
545. b 50.60. etc.  Whereof we must be assured before we fall to punishing of Heretics and false teachers. 
543. a 30.40  Remedies for the rooting of false Prophets and Heretics out of the church. 
536. a 20.30. etc.  The Papists and we agree in saying that Heretics are to be punished, but we differ in the principal. 
541. b 10.20  That the punishing of Heretics pertaineth also to the temporal Magistrate. 
537. a 40.50.60. & b 10.20.30.538. a 10.20  Heretics will not be convicted by scripture. 
642. a 10  How Heretics have been favoured in Geneva. 
532. b 40.50    


Heritage.  An applying of the doctrine to us, where it is said that God is our Heritage 
658. b 30.659. a 20.30. Look Inheritance    


Hide.  Why God doth Hide away his face from us, & how. 
1134. a b 50.60.1135. a all. b 10.20    


highmindedness.  What naughtiness cometh from the highmindedness of men. 
362. ● 50.60. and 363. a 10.20. Look Ambition, Loftiness, and Selfeweening.    


Highpriest.  Of the going of the Highpriest into the Tabernacle, and what thereby is meant. 
502. a 50.60. b 10.20.660. a 50 60. Look Priest.    


Hill.  Of the Hill of Samaria, and what befell to the same. 
918. b 50  Of the Hill Basan, and why it was so called. 
1124. a 60. Look Mount    


Hireling.  We may not be Hirelings in God's service, but go to it with a free goodwill. 
961. b 60. 96●. a 10  A law against the detaining of the hirelings wages when he hath done his work. 
859. a & b all.  The true meaning of the words, that the wages of a servant is double the wages of an hireling. 
593. b 20  Reasons why more wages was to be allowed to a slave than an hireling. 
594. a 10.20. Look Wages.    


Holy.  This word Holy taken sometimes for cursed in the Hebrew. 
781. a 40.50  What we have to learn, when the scripture speaketh to us of being made holy. 
200. b 10  The meaning of Moses in saying that the jews were a Holy people. 
312. a 10.20.30. etc.    


Holy days.  A great number of Holy days among the heathen, and of holy days retained at this day. 
495. a 10.20    


Holiness.  What the word Holiness importeth. 
955. a 50  The Holiness of the Scribes and Pharises, and the holiness of Monks & Friars compared. 
784. a 40.50. b 10.518. b 40.50.60.519. a 10  Our calling is warranted by our walking in Holiness of life. 
300. a 50.203. a 40.50    


Holy water.  Of the washings of the heathen and the Holy water of the papists. 
495. a 40.50  The Papists Holy water, a kind of cleansing of their own devising. 
668. a 20.  and that it is but a charm. 
908. a 20,  and of whom they borrowed it. 
766. b 40.50. Look Baptism.    


Homage.  Of the Homage that we own unto God, and how we should perform the same. 
1067. a all, 585. a 60. & b 10.518. a 30. etc. b 10. Look Duty and Service.    


Honesty.  Of Honesty, sobriety, or staidness, and in what points the same consisteth. 
224. a 50.225. a 10.20  What regard we ought to have to the Honesty & good name of our neighbour: 
read page 235. a 60. etc. the whole sermon over.  Laws concerning the Honesty & chastity of women both married & unmarried; with diverse circumstances: 
read sermon. 128. beginning at page 785. a 20.883. a 60. b all.  The impudence of some, that will justify their Honesty, though they be manifest naughtipacks. 
786. a 30.40  A lesson which the heathen have taught us concerning Honesty. 
773. b 30  What is meant by Honesty in apparel. 
774. a 10    


Honour.  What the greatest Honour is that we can do unto God. 
496. a 50.328. b 60.329. a all.  The Honour of God and our salvation matched together. 
536. b 50  How they that are advanced to Honour do bear themselves in hand. 
21. a 60  What Honour we ought to do unto God in all our worldly affairs. 
55. a 40  They whom God hath set in Honour & pre-eminence have need to be told of their duty. 
18. a 20  What the word Honour due to parents and superiors, importeth. 
213. b 10 20.30  God cannot abide to be rob of his Honour, and how that is done. 
38. a 10.214. b 10  What the states of Honour and all the dignities of the world are. 
●2. a 10  In what sort & manner we ought to Honour God. 
342. b 10.20.794. a all, & b 10.539. a 10.20  Men oftentimes come to Honour in the world by plain thievery. 
231. b 10.20  What regard we ought to have of god's Honour is showed by the care that we have of our own and our friends 
540. a 10.20.30  By what means men may Honour God purely. 
20. a 20.215. a 30  God requireth no Honour at our hands for that he hath need thereof, etc. 
212. a 10.20  The greatest Honour that a man can take to himself what it is. 
166. b 10  The Honour of God excelleth all things that concern man. 
212. a 10.547. a 20  God neglecteth not his Honour, though he seemeth to us so to do. 
188. b 20  how God's Honour is defaced in bearing witness. 
236. b 30.40.50.542. a 10 20  Wherein the Honour that children own to their parents consisteth. 
759. a 60. b 10  Why a child ought to Honour his father, whatsoever father he be. 
214. b 60 & 215. a 10  How far this saying of God, I will not give mine Honour to another, doth reach. 
●97. a 20.30  The high Honour that God doth unto men, in choosing them to represent his person. 
184. a 40  Now we be affected in the maintaining of our own Honour, & bow in Gods. 
188. b 30.40  The meaning of these words, Honour thy father and mother, etc. 
212. b 10.20. etc.  Men imagine an idle Honour, and what ensueth upon that fancy. 
13. b 40  God setteth more store by his own Honour than by the salvation of our souls. 
484. a ●0. 30  What kind of Honour God requireth of us to his law. 
262. a 10.20  How heinous a crime it is to rob God of his Honour. 
251. b 50.60  A true proof that we be willing to Honour God. 
381. a 20  What is the chiefest Honour that God requireth at our hands. 
374. a 10  Two ways noted whereby we rob God of his Honour. 
372. a 40.50.60. and b 40.50.368. a 20  The common and ordinary means of men in defeating God of his Honor. 
368. a 10.20    


Hope.  A vain Hope of God's help in them that trust to their imaginations. 
55. a 10.20  The force of the Hope which we shall have of feeling God's goodness. 
25. a 50  We are made partakers of immortal glory aforehand by Hope. 
35. a 40  What we must do if we will have an infallible Hope of the heavenly life. 
9 a 20.519. b 20.30  Moses confirmeth the jews in Hope of the Lords favour. 
1074. b 10  How far our Hope must extend. 
171. a 20  What manner of Hope we ought to have in God is showed by comparison of an anchor. 
374. a 10.20. Look Trust.    


Horeb.  Why the mount Horeb ought to have been sanctified. 
387. b 10.20. Look. Hil.    


Hosts.  For what cause God is called the Lord of Hosts. 
969. a 10.476. b 50    


House.  The meaning of these words, judgement shall begin at Gods own House: meaning his people. 
1159. b 50.60.1160. a all.  Who is said to bring blood upon his House. 
777. a 40.50.60.778. a all.  How every man should think with himself when he hath a House to dwell or to be dwelled in. 
719. a 60. & b 10    


Houses.  Such as had built new Houses, and had not dwelled in them, exempted from going to war, and why. 
718. b 50.60  Of the dedicating of Houses: Read at large in page. 
719. a all.  Of building great & large Houses, how vain they be, & which is our chief house. 
616. a 10.20.30.40.50  In what order such as keep Houses and have a charge, should rule them. 
507. b 40.50.617. a 10  The benefit of Houses, and to what uses they serve. 
614. b 60  A law for building Houses with battlements and rails, and why. 
776. b 40 50.60.777. al.    


Household.  How a man should prosper in himself and his Household. 
952. b 50.60.953. a 10.20    


Households.  Why it is said by Moses, than men should make merry with their Households before God. 
568. a 10.20.30.40    


householder.  God compared to a householder: look into the comparison. 
467. b 50  The duty of an householder: this would be well looked upon. 
507. b 50.60.492 b 30.40.50    


Humanity.  The 141, and 142. sermons, tend wholly to the doctrine of Humanity to be used among men. 
   


Humility.  A pretended Humility of the Papists noted. 
389. b 10  A definition or description of Humility. 
376. a 40  Gods chastisements tend to bring us to repentance and humility. 
50. b 50.216. b 60  An exhortation to Humility by the example of Christ. 
675. a 40  Of a certain Humility required in us, and whereto the same must lead us. 
314. a 10.20.30  What will ensue, if with Humility we seek to know the things that are available to our salvation. 
298. a 50  A trial that God useth to prove our Humility. 
184. a 40.50  The thing wherein God will try men's Humility. 
81. b 30  With what Humility God will have us receive his word, etc. 
56. a 10. Look Lowliness and Meekness.    


Husband.  How the Husband in forsworn both to God and his wife. 
225. a 10    


Husbands.  Large doctrine for Husbands to mark and consider touching their wives. 
750. b all. 751. a all, & b all. 837. a 20.30.40.50.60  That Husbands are to be punished by God's law for slandering their wives wrongfully. 
785. b all. and all the 128. sermon. Look Married.    


Hypocrisy.  The Hypocrisy of the jews in the outward observing of the law, 
472. b 60.  and that it is rooted in man's nature. 
473. a 10  The notable Hypocrisy of the Papists declared. 
380. a 40.50.60  How our prayer turneth to Hypocrisy. 
98. b 20  A derection of the Hypocrisy of the Scribes and Pharises, of Monks and Friars. 
784. a 40.50. b 10  A note of too too gross Hypocrisy. 
285. a 20  The most abominable Hypocrisy of men noted in their counterfeit serving of God. 
631. all.  How God hath discovered Hypocrisy and hypocrites. 
532. a 60. & b all.    


Hypocrites.  Of certain Hypocrites & of their pretended holiness and cyseruice. 
434. b 20.30.368. b 20  The surmises of Hypocrites taking leave to do evil. 
43. b 10  A notable mark to discern Hypocrites. 
32. b 40.50.150. a 40  Hypocrites pretend to have some love of God, & what love that. 
1.191. b 20.30  The rejecting of Hypocrites when they cry to God is no counterworking against his promise. 
59 a 30.  Hypocrites, and how they serve God. 
911. a 50.60.191. b 20.30.300. b 20.30.493. b 30.40.202. a 30.631. a 20.30     

I.  


JACOB.  The miserable life of jacob in respect of the happy life of Esau. 809. b all. the blessings which he gave his children. 1184. b 20.30.40. the revelation given to him in bethel. 1216. a 40.50.60. his service for his two wives, Lea and Rachel. 895. a 60. he is banished out of his father's house and persecuted. 
895. a 50. 60. b all.  how he was a S●rian, being a Chananite borne. 
895. a 50.60    


Idle.  A reason why God will not have us to be Idle and at ease in this life. 
35. b 20.30    


Idleness.  An opinion in popery that God is worshipped and served with Idleness. 
105. a 60. & b 10. Look Ease and Rest    


Idol.  Of the Idol of Beel phegor, and what it signifieth. 
117. b 20.109. a 10  A supposed speech of Horace applied to an Idol. 
136. a 20.30  If we take not Christ for our God, we have nothing else but an Idol, as for example. 
1137. b 20.30. Look Image.    


Idols.  The heinous offence of such as make Idols, and that such are accursed by common consent. 
927. al.  The jews commanded to burn all, what so ever had served about Idols and how. 
342. a 50.60. & b 10.492. b 10  God meant to try the zeal of the jews, by commanding them to make clean riddance of Idols. 
310. a 20  Two reasons why God commanded the jews to break down the heathen men's altars, and to destroy their Idols. 
309. b 50.60. & 310. a 20. etc.  When men take upon them to worship GOD without knowing him, they worship Idols. 
269. a 10.20.30.40  God will not be matched with Idols. 
272. a 60. & b 10.285. a 20.30  That between the Idols of the heathen and ours there is no difference. 
117. b 20.30  how men do mar themselves when they fall to making of Idols: this place would be well read. 
392. a 50. & b all.  Why & for what cause it is meet that all Idols should down among us. 
185. a 60.310. b all.  In what respects we set up ourselves as Idols in God's steed. 
166. b 10  The prophet isaiah in the person of all the faithful, defieth Idols with their abuses. 
146. a 60  Idols be a school of lies. 
136. b 40  The Papists have made Idols of all things, yea even of the sacraments. 
138. b 30.40  All the doctrine of Idols is mere falsehood, saith jeremy. 
137. a 10  That the putting away of Idols is not all that we have to do, but a further matter is required: look what. 
493. a 20  The cause why men made puppets, and Idols to represent God by. 
509. b 20 30  What we have to learn, in that it is s●ide. The [very] remembrance of Idols must be rooted out. 
491. a 10. etc.  What villainy is done to God, so long as Idols have their use. 
490. b 40  Moses speaketh expressly of the vanity of Idols and why. 
153. b 50  In what taking the jews were, when they were in love with their Idols. 
154. b 10.20.30.40  The answer of the heathen being asked by what warrant they worshipped their Idols. 
161. b 60  Idols of what stuff soever they be made, be all of them corruptible creatures. 
153. b 60  Of the Idols of the Papists, and of the heathen, and how devoutly they deemed of them. 
1043. a 10.20. and how homely they handle them. 1164 b 50.60  That such as worship Idols by compulsion do offend God. 
983. b 20.30.40.50  Of swearing by the name of Idols. 
286. a 10.20  The fathers of old time despised Idols, and all those that worshipped them. 
102. b 10  We must not do to God, as the heathen have done to their Idols▪ look how that was. 
523. a 10.20.30.40  Whom the papists take to be Idols, and whom not. 
1238. a 50.60. b 10  How men seemed to serve God, and yet for all that worshipped Idols. 
101. b 30.40. Look Images.    


Idolaters.  In what cases men are counted Idolaters. 
1137. a 60. b 10  Idolaters themselves will oftentimes through desperation defy their own Idols. 1164. b 50. they are compared unto harlots. 1164. a 30.40.50. they think not that they do ill, when they bring their own pelting trash unto God. 
1035. a 40.50.60.  That we have all been Idolaters, and how. 
633. b 30  What order is established by God's word, for punishing of Idolaters. 
633. all, 636. a 10.189. a 60. b 10  An answer to a reply, that if all Idolaters should be punished, we should all die: and what Idolaters are to be punished. 
634. a 10.20.30.40  What we have to learn, if we be mingled with Idolaters, etc. 
178. a 10. 492. b 10.20.30  Idolaters are not so fickle, as those that have been duly instructed in the pure word of God. 
148. b 40  how ill God can away with Idolaters. 
343. a 10  In what cases we be Idolaters, though we have no images, either graven or molten. 
149. a 40  The beastliness of Idolaters in their superstitions, noted. 
444. b 20.30.40.50  They that swear by creatures are Idolaters. 
195. b 30  Of such as having once known God's truth do fall to mingling themselves again with Idolaters. 
312. b 40    


Idolatry.  The danger of Idolatry, if it should be let alone unpunished. 
732. b all.  All furtherances of Idolatry must be shunned. 
344. a 10.20.30  Of the repentance of such as for a time had been deceived by Idolatry. 
634 b 10  The mischief that cometh by bearing with Idolatry and superstition. 
636. a 40.50.211. b 10.20  What is the fountain and wellspring of all Idolatry. 
271. b 60.184. b 40.136. b 20  Idolatry reigned every where, and every man had his Gods by himself. 
101. b 60  The more we know superstition and Idolatry, the more we must eschew it. 
1031. a all.  Of Idolatry, and that the same is an abomination before God: Read the place. 
732. a 20.30.40.371. a 30.40.50.342. a 50.60. b 10.491. a 10.20  Idolatry may be committed in the person of Angels, yea even in the person of God. 
1238. b 10.20  The sundry practices of Satan to advance Idolatry & superstition. 
1239. b all.  That Aaron gave his consent after a sort to the Israelits, in their Idolatry with the golden calf. 
406. b 50  Of a kind of Idolatry as bad as witchcraft. 
267. a 20.30  The reason why God forbiddeth Idolatry. 
187. b 40  Our proneness to Idolatry discovered. 
187. b 40. & 188. a 10.310. a 40.50.60  A most forcible dissuasion from Idolatry by the denouncing of God's judgements. 
191. a 30.40 50  The jews were commanded to suffer no mark of Idolatry among them. 
309. b 60. & 310. a 10.311. a 20.30.40.  The dangers denounced to follow upon such as take to themselves the gold and silver that hath served to Idolatry. 
345. a 30.40  How we must be affected, being in a strange country where idols be, and Idolatry is committed. 
310. b 60. & 311. a 10  The blind Idolatry of the wretched Paynims noted. 
113. b 50  Men are always guilty of wilfulness in committing Idolatry. 
140. b 50  Idolatry turneth us quite away from God. 
136. b ●0    


Idolatries.  Of secret Idolatries, and of apparent Idolatries (as the jews make the difference) and to whom the punishing of them doth belong. 
1043. b 20.30    


jerusalem.  Of the situation of jerusalem, read page 
639. b 20  Why the jews were commanded to resort thrice a year to jerusalem, & there show themselves before God, 
etc. 618, a 20  What we have to learn, by the jews resorting to jerusalem when harvest was done. 
611. b 10.20. etc.  How jerusalem extendeth throughout the whole world. 
611. b 60.612. a 10  Why the jews were commanded to resort to jerusalem to sacrifice their paschal Lamb: where also mention is made of Popish pilgrimages. 
601. a all.  jerusalem the place appointed for God's name to be called upon. 
918. b 50.60. & 519. a 10.20.498. b 20  The matchless miseries that fell upon the city of jerusalem. 
1138. a 50.60. b 10  jerusalem and Rome after a sort compared. 
498. b 60.499. a 10.20    


jethro.  jethro never knew what true religion meant. 
13. a 60. b 20  jethro teacheth Christian● what manner of men are to be admitted to government. 
16. a 10.20    


jews.  Why the jews notwithstanding they are termed wi●e are also called blind and deaf. 123. b 20. how they understood these words, Thou shalt love God with all thy mind. 272. b 20. their lewd dealing with God whiles he was working their welfare. 390. b 20.30.40.50.60. why they were called a stiffnecked people. 380 b 30.40. How they have turned these words, Harken O Israel, the Lord thy God is one only God, into a charm and sorcery. 276. a 10.20.30.40.50.60. in what taking they were, when they were in love with their Idols. 154. b 10.20.30.40. they have renounced Christ, and perverted God's service. 194. a 20.1137. b all. the manifold ways that God showed himself to them. 125. b 20. they have the birthright in God's Church. 124. a 20. with what Text they arm themselves, when they would commend themselves. 123. b 30. Reason●●●● they ought to have lived in brotherly love and unity. 639. a 20.30. &c:. in what respect they were young children in comparison of Christians. 608. b 60. & 609. a 10. 1●5. a 10 how it cometh to pass, that they are vagarants' o● fugitives. 490. 100LS. 30.984. b all, 1119. a all. why they were tied to one place of Gods choosing: and forbidden to offer in all places: and the cause of the rehearsal of these words. 508. b 30.40.50. how God meant to hold them in the unity of the faith. 509. a 10.20. how they were dealt withal, when they fled to Moab in hope to have refuge. 69. b 20.30. they are a cursed offspring and rooted out of God, etc. 
32. a 10.  More jews than de●out Christians. 
32. a 10  In what estimation and pre-eminence they were in former times before God. 984. b 10. how they boasted of their circumcision. 1056. a 10.20. they were never a whit the better by the example of other afflicted nations. 1142. b 50.60.1143. a 10. by what title they might claim God for their father. 1113. a 20.30.40. the Assyrians and Chaldaeans exalted above them. 1136. a 30.40.50.60. they have turned all the holy scripture topsy-turvy with their dreams, etc. 57 b 40.50. how they were commanded to use a woman whom they took prisoner in war. 748. b 60. 749. a 10. they are utterly unexcusable of ignorance of God and why. 1132. a 50.60. b all. their desolate state of God's favour towards them. 1118. b 30.40.50.60.1119. a 10.20. their wretched state most excellently set forth by similitudes. 1119. a all. of their original and miraculous increasing and issue. 1116. b 30.40. they were without prophets, from Malachias time, till the coming of Christ. 
1247. a 40. b 10    


Ignorance.  The common saying of men, when they will excuse their Ignorance. 
130. a 60. & b 10  Who they be that sin of simple Ignorance. 
1ST. b 50  What Ignorance that is which excelleth all the wisdom of the world. 
251. a 50  How men seek to excuse their ignorance of God's will, under a colour that we must not be too inquisitive of his secrets▪ 
1044. a 10.20  Of ●he horrible Ignorance of holy scriptures reigning in diverse countries, and whence it cometh. 
●●●9. b 50.60  Ignorance our common excuse of our disobedience against God. 
247. ●●● 23. b 40  The Ignorance of the heathen and Infidels nothing in comparison of that of the jews. 
123. b 20.30.40  The Ignorance of the jews in the holy scriptures noted. 
593. b 20.30.40.1151. b 60.1152. all.  We cannot plead Ignorance of God's will, and why. 
1019. a & b all, 370. b 50.60.486. a 10  It shall not excuse us, neither exempt us from punishment. 
1133. b ●0  At what time we shall be quit of all Ignorance of Gods will. 
177. b 20  Of the gross Ignorance which was in the old world. 
958. ● 20.298. a 20  The gross Ignorance of the great wise man of the world discovered. 
1112. b all, 1113. a 10  That even the Ignorance of Gods will shall condemn men. 
1018. b 10    


Image.  The Image of God whereto we were created, was wholly defaced by the sin of Adam. 
869. a 10  We do still bear some mark of that Image of God which was imprinted in the first man, but yet corrupted. 
1015. b 30  The manner how we must be fashioned to the Image of Christ. 
950. b 10  To what end Gods making of us so excellent as to have his Image printed in us, doth tend. 
274. b 50.60  Of the lively Image of God in us, and wherein the same consisteth. 
120. a 20 425. a 30.485. b 40.50  The cause why God loveth us is for that we be created after his Image. 
172. a 60  There is an Image of God shining in all men, and what reverence we ought to do it. 
68 a 30.620. a 50.210. a 30.40.50.60.220. a 10  What were an utter defacing of God's image. 
130. b 20  We must not make an Image at all of Gods being, and why. 
137. a 50  It is high treason against God for any man to express God's majesty by any Image or shape. 
138. a 10. 188. a 20.30.421. a 50  What such as covet to have any Image of God do bewray in themselves. 
137. b 40.50  A substantial reason that it is not possible to make any Image of God. 
135. b 20.30.40  Gods lively Image showed unto us in our Lord jesus Christ. 
131. a 30  We have the Image of GOD, and see him as it were face to face. 
131. b 20  The stones, wherein the law was written, were as an Image of man's heart: Read the place, it is notable. 
132. a 30.40  To what intent we are created to God's Image. 
130. b 10  Why there must no Image at all be made of God. 
145. a 50. Look Idol.    


Images.  The danger of retaining and keeping Images still. 
345. a 20  The Papists shift, in saying that the Images are not the saints themselves whom they pray unto. 
271. a 40  A false assertion, that the jews only were forbidden to worship Images. 
135. a 20  They are reproved that maintain Images in the popedom. 
134. b 40.50.60. & 135. a 10  The speech of Varro, a Painim, uttered against Images. 
136. a 10.20  In what cases we be Idolaters, though we have no Images, either graven or molten. 
149. a 40  The end whereunto the setting up of Images in churches doth serve. 
138. b 10  diverse reasons to condemn the Images of the Papists he saints, and she saints. 
138. a 50.60. etc.  Pope Gregory a man not wicked of himself, thought it good to have Images, etc. 
136. a 50.60  Reasons of a Council for the allowing of Images. 
137. a 20. etc.  Whereupon it is that men make Images of God. 
134. b 10. Look Idols.    


Imagination.  The Imagination of man is a dreadful dungeon. 
1035. a 10.20. Look Fancy, Devise, and Invention.    


Imaginations.  Of the Imaginations of the Idolatrous Papists, and how well they think of them. 
1035. a 40.50.60  What followeth so soon as we begin to entangle ourselves in our Imaginations. 
136. a 60  The Papists are stubborn and wilful in their Imaginations: Read how. 
299. b 40  An exhortation to leave all our imagination's and why. 
266. a 10.20. Look devices and Inventions.    


Imperfections.  The Imperfections of God's saints (even of the perfectest) by their own confession. 
906. a 40.50.60. & b 10  Imperfections even in the regenerate, though the papists say no. 
938. b 50  What ought to make the faithful rejoice, their Imperfections to fulfil God's law notwithstanding. 
941. a 60. etc. Look Infirmities.    


Immortality.  After what sort Gods calling of us to Immortality is. 
35. a 50. Look Life.    


Incest.  Incest committed even in the tribe of juda. 
68 b 20  The Original of the Moabites and the Ammonites was of Incest. 
68 a 50.60.798. a 60. & b 10  judas Incest with his own daughter. 
68 b 20  The Incest of Lot with his own daughters. 
68 b 30.798. a 60. b 10  A law made by a Roman emperor for the allowing of Incest. 
795. b 30.40  Of an Incest which Saint Paul speaketh against to the Corinth's. 
795. b 20  Of the Incest of Thamar, and how the same was punished. 
881. a 20  How it happeneth (since Incest was forbidden by God's law) that God doth not only permit it, but enjoin it. 
881. a 10.20  A curse upon such as defile themselves with Incest. 
932. b 60.933. a 10.50  The Incest of Reuben, and how he was punished for the same. 
1193. b 40 50.60.1194. a 10    


Incests.  Of Incests, and in what cases the same are committed. 
794. b 50.60.795. a all.  More corruption among the jews touching Incests, than ever was in all other countries beside. 
795. a 50.60    


Enchanters.  Of Enchanters, and who be such. 
669 a 50    


Enchantments.  devils may work many illusions by Enchantments. 
669. b 20.30  To use Inchantmenrs is a heinous sin, and that the same is most severely to be punished. 
671. a 60. & b 10. etc.  Of diverse kinds of Inchantmentes, and whether such things can be done or no, as they make a show of. 
669. a 60    


Increase.  The Increase of the Israelites from three score to seven hundred thousand. 
17. b 10  The Increase of people cometh not of the common order of nature. 
17. a 40    


Incredulity.  The reward of Incredulity taught by the example of Moses banished out of the land of promise: 
Read all the 190. sermon beginning, at page, 1178. Look Distrust and unbelief.    


Indifferent.  Against them that hold with things Indifferent in the Church. 
344. a 10    


Infants.  The cause why Infants are in state of condemnation. 
189. b 50. Look Babes and Children.    


Infidels.  God's goodness extendeth even to unbelievers and Infidels. 
141. a 40.50  What filth and infection soever was among the Infidels, the papists took it to themselves to keep, and why. 
495. a all.  The wretched Infidels noted, which be head strong in their follies. 
148. b 40.50  how Infidels, which had not any spark of light should judge of God's power. 
1151. b 60  What we have to note, in that Moses exhorteth the Infidels to praise God 
1170. b 20.30.40.50.60. etc.  That the Infidels, although God bestow never so many blessings upon them, yet can take no profit by them, and why. 
955. a 40.50  How the Infidels being ignorant of God, shall know that God's name is called upon over us. 
956. b all.  The Infidels are the instruments of God's wrath. 
1153. a 30.40.50. Look Heathen and unbelievers.    


Infirmity.  How God stoopeth to men's rudeness and Infirmity. 
295. a 30.146. b 30  A view of our Infirmity by the passion of fear. 
335. a & b all.  God beareth with our rudeness and Infirmity. 
45. a 40.  Our Infirmity is more than that in little infants: look the place, it is notable. 
40. a 40.50.60    


Infirmities.  What effects will follow the consideration of our own Infirmities. 
183. a 30  Why God is feign to leave us still to our Infirmities. 
340. b 40. Look Imperfections.    


Information.  How slightly things are passed over when Information is given against an offender. 
547. b 30.40. Look Offender.    


Inheritance.  How a man that is rich by Inheritance is bound to bethink himself to Godward. 
363. b 10.20  how the people of Israel were God's Inheritance. 
415. a 20. etc. & b 10.20  What is the best Inheritance that fathers can leave their children. 
474. b 40  Why and wherefore God calleth us his Inheritance. 
142. b 10.20. & that it is conditional. 296. a 10  By what means the Inheritance of the promised land befell the jews. 
279. a 10.20.63. a 20  Though we dwell on earth, yet we cease not to be heirs of the heavenly Inheritance: look how. 
503. b 10.20  Wherein the deed of the Inheritance which God hath given us is written. 
313. a 10  Gods word must be for an Inheritance to his Church▪ and what we have to gather thereupon. 
1191. a 60. b all.  Why eternal life is named an Inheritance. 
1118. a 10  How we be in possession of the Inheritance promised to the jews. 
1143. a 10  Christ's death recovered the Inheritance whereof we were dispossessed in the person of Adam. 
28. a 40  The Inheritance of God's adopted children is certain and infallible in heaven. 
28. a 10. etc.  What consideration we ought to have of the Inheritance that God giveth us. 
28. a 20  It were a disannulling of Christ's death and passion not to be resolved of the heavenly Inheritance. 
29. b 40  Impediments and lets that hinder us from possessing the heavenly Inheritance. 
30. b 10  Christ jesus a faithful witness of the invisible Inheritance. 
35. a 50  Moses disappointed of possessing the promised Inheritance. 
48. a 60  Esau cut off from the Inheritance of the Land of promise, and why. 
62. a 10  The Frenchmen, Italians, and Almains banished from the Inheritance of God. 
1191. b 50. Look Heritage.    


Innocent.  That the Innocent are not to be accused, or slandered, but to be maintained in their good reputation. 
785. b all, 786. a 10.20.30. etc.  Of buying and selling the life of the Innocent and guiltless. 
936. a 60. & b 10. all.  That such as take rewards to hurt the Innocent are accursed. 
936. b 50.60 937. a 10. etc.  Against such as have the face to justify themselves as Innocent, though they be convicted as nocent. 
786. a all, b 10.20.30.40    


Inquisition.  Of Inquisition to be made for murder, and how it must be made. 
688. b 20. 174. a 10.172. b 50  What circumstances are to be observed in the Inquisition of an offence. 
547. b 20.30  The manner of Inquisition set down for murder. 
174. b 60. & 175. a 10.20 30.40.50.60. etc.  God maketh Inquisition of our sins, before he doth punish us. 
394. a 50.60. & b 10.20  That Inquisition must be made of an evil deed, and why. 
547. a 60. & b 10 20    


Inquisitive.  That such as are to make wars, are feign to be Inquisitive of the force and policy of their enemies, & why. 
522. b 20  We must not be Inquisitive of the things that are not good for us. 
522. b 10.20 30.40.50. Look Curiosity and Secrets.    


Instruction.  Instruction very needful in such as bear any kind of charge or office. 
108. b 30.40.50.60. & a 10  That the punishments of others should be our Instruction. 
521. a 10.20. etc.  No ceremonies behoveful without instruction, and whence that Instruction must come. 
598. b 10.20  The signification of this word Instruction. 
165. a 20.30  A sacrament without ●eaching and Instruction is a dead thing. 
607. a 10  The chief Instruction of the jews, & by what means. 
1120. b 10  The word law betokeneth Instruction. 
7. b 20  A question what Instruction there is in the report of stories. 
7. b 20    


Instructions.  The people of Israel had certain peculiar Instructions, etc. 
347. b 10.40.1120. b 10.20  Of whom it is long that we profit not in the Instructions that God giveth us. 
357. a 10  What kind of Instructions Gods blessings ought to be unto us. 
65. b 50    


Intent.  Against such as pretend a good Intent in serving of God. 
343. a 10.20. and that it deserveth death. 544. b 60. & 545. a & b all.  A wicked Intent, when it bewrayeth itself, is punishable. 
A 1. b 10.40  achan's Intent in stealing the forbidden things of the Chananites. 
345. a 10  Of the purpose and Intent of murder and how it is to be punished. 
2●1. a 60. & b 10  The good Intent of the Papists a●●ed and the issue of the same. 
1216. b 10.20  A common proverb among the Papists, that what soever is done of a good Intent is well done, etc. 
894. b 40  They are condemned which brag that they have a good Intent in their serving of God after their own fashion: and what we have to gather in that place. 
1035. b 10.20    


Intents.  Whereunto our good Intents do serve us. 
188. a 10  We must not pretend our good Intentes to justify our own inventions. 
188. a 50  God condemneth wicked Intents and evil lusts. 
244. a 10.30  All wicked Intents utterly forbidden by God 
242. a 30.40  Why God, after he had condemned wicked Intents, proceedeth to the condemning of evil lusts too. 
244 a 30.40. etc.  That if we will direct our life aright, we must not follow our own good Intents: what then. 
517. b 20.30.506. a 10  Fond Intents to serve God reproved 
490. b 30  The value of good Intents purposed to be showed. 
110. b 30    


Interim.  The hellish corruption of the Interim returned again. 
109. a 10    


Intercession.  Why Moses ceased not to make Intercession for the jews, when God had expressly forbidden him so to do 
397. b 10.20.30.40.50.60. & 397. a all  How the world hath been abused by making Intercession to saints: and how that doctrine is ill gathered. 
396. a 60. & b 10    


Intercessors.  A text alleged by the papists for the maintaining of their doctrine of having saints to be their Intercessors. 
417. a 50.60. & b 10. Look Advocate and Mediator.    


Invention.  The cause why in popery every man hath cast to a collup of his own Invention. 
261. b 50.60. Look Fancy, Imagination and Devise.    


Inventions.  Against the Inventions of men, & that they ought to be restrained: 
Read sermon 127. & page 781. a 10.20. etc.  The itching of the jews to intermingle some Inventions of their own with God's law. 
114. a 20  All Inventions of men mingled with God's service condemned. 
908. a 30.40.50 & b all. 300. b 20.30  The sufficiency of God's law proved against all the Inventions of men. 
261 b 50.60. & 262. a 10  What we must do to discern that there is nothing but vanity in all worldly Inventions and devices. 
123. a 40.  The Inventions of the Papists which they term God's service. 
436. a 10  Against such as turn after their own Inventions & devices. 
267. a 10.20.30.40. Look Fancies, devices, and Imagination's    


Invocation.  The cause why jacob a little before his death said; Let my name be called upon over Ephraim and Manasses. 
417. a 10.20.30. This concerneth Invocation: Look Call, and Call upon.    


joseph.  The Tribe of joseph made two tribes. 496. b 10. Peculiar blessings given to the same. 1211. b all. He represented two chief houses in the lineage of jacob. 1211. b 50.60. How traitorously he was handled by his brethren, & how God saved him. 1212. b 60.1213 a 10. A double portion given to him by jacob, and why. 1211. b 40. How he was a Nazarite among his brethren. 1212. all. How he was the crown of his brethren, the sceptre royal being in the tribe of juda. 
1212 a 10    


josua.  josua established and set in authority in the name of God, and what we are to learn thereby. 1076. b 10.20. He is put in Moseses place by succession. 1073. a 40.50.60.197. a 40. In what respect it is said that he was filled with the spirit of wisdom, etc. 1243. b all. He is a noble man, & singularly commended. 
107. b 40    


Isachar.  Isachar fearful and cowardly, & compared to an ass or mule. 1217. b 30.40.50.60. A commendation of him & Zabulon. 1219. a 10.20. They both were near to Galilee. 1219. b 40.50. Moseses blessing of Isachar. 
1217. a 10. and so forward. Look Tribe & Tribes.    


Ishmael.  Why God commanded Ishmael to be circumcised. 809. a 40.50. and how he provided for him being half a bastard. 
63 a 30    


Israel.  How the people of Israel were separated from all other nations, and of their safe dwelling alone by himself. 
1232. a 50.60. Look jews.    


Issue.  What was permitted to the jews in case they died without Issue. 
879. b all.  Of raising up spiritual Issue in the church and to whom the same appertaineth. 
883. a 10.20.30.880. b 10.20.30  We are not bound to the order of raising up Issue to succeed in the inheritance of houses, lands, etc. 
882. b 60  The shame of him that refused to raise up Issue to his deceased brother, among the jews. 
882. b 10.20.30.40    


jubilee.  Of diverse renewings that were appropriate to the year of jubilee. 
591. a 40.50. Look Seventh & Year.    


juda.  Of the tribe of juda being chosen, and what the other tribes might have alleged thereagainst. 496. b all. The kingdom promised to be established in him. 1195. all. 10.20.644. b 50.60.645. a 10. The blessings of the same. 1195 all. He attained not to the kingdom without impediments. 
1195. b all. 1197. a all. b 10.  Why Moses speaketh so sparely of the tribe of juda, of whom jacob speaketh so amply in Genesis. 
1195. a all.    


judge.  God, though he be judge of the whole world in general, yet will he be known to be so chiefly in his church▪ Read that place. 
1159.1160. a all.  How a judge when he useth rigour must mourn in heart, and why. 
330. a 10  What should become of us if God should show himself as a judge to the whole world. 
190. a 20  The duty of a judge declared by way of comparison with a father. 
329. b 40.50.60.18. a 40.50  What manner of judge God will show himself to us, if we continue unamendable. 
151. b 10  How every one of us ought to play the judge against himself. 
143. a 50  The protestation that a judge must make if a murderer be not found. 
172. b 20  What this word to judge importeth. 
602. b 20    


judges.  Of worldly judges and how they be corrupted. 
447. b 10.20  What we must do if we will be good judges to condemn other men's faults. 
340. a 20  Of the judges that were ordained in every city to govern the Israelites and of the chief judge to whom all things were referred: 
Read sermon 105. all through.  How long judges continued in Israel, governing the land. 
639. b 20.30  Doctrine for judges to consider, mark and practise. 
622. b 60. & 623. a 10 18. a 30.20. b 10.623. b 60.624. a 10  God requireth stoutness in them that are judges, and how. 
623. b 40.50  judges must match their stoutness with gentleness. 
624 a 10  judges ordained by God from the beginning, and what he showeth thereby. 
645. a 20.30  Why God joineth the priests and the judges together in a case of witnes-bearing. 
705 a 60. & b 10  The charge of judges & other officers that are in place of authority. 
737 b 10.20  The injustice of judges of assize noted, in not dealing directly in suits which come before them. 
873. a all.  Most excellent doctrine for judges to mark, if they let offences to pass unpunished. 
706. a all.  judges represent the majesty of God. 
19 a 40  That judges or magistrates must take no gifts, & why. 
624. b 10.20    


judgement.  God's judgement seat the place where we must appear to make our account 
33. b 60  Paul's meaning that judgement standeth upon the mouth of two or three witnesses. 
637. b 20.30  Why the chief authority of judgement was committed to the order of priests with the judge whom God had set up. 
640. a all. & b 10  Of having respect of persons in judgement, read notable doctrine. 
623. b all. 624. a all.  Of justice and judgement, wherein they do both consist. 
235. a 30. & b 10  Note the doctrine upon these words, that the judgement & right of the stranger shall not be perverted. 
862. a 50.60. & b all. 863. all.  Of God's taking of judgement in hand, and what we have to note therein. 
1169. a 10. & so forward. 875. b 30  The judgement written in the mitre of Aaron. 
1199. a 30  What these words of executing God's justice and judgement do give us to understand. 
1224. a 40.50.60. etc.  The meaning of these words, judgement shall begin at God's house. 
1159 b. 50.60.1160. a all.    


judgements.  What we ought to do when there is any speaking of God's judgements, 
84. a 10  God uttereth his judgements unto us that we should prevent them. 
399. a 10  We must not be over inquisitive of God's judgements when they pass our capacity. 
397. a 30.40.50.60  Whether Moses was of authority to restrain God's judgements of destroiing the jews, when God said, Let me alone, etc. 
394. b 30.40.50  What thing Moses meant to express by these words, judgements, statutes, and ordinances. 
294. a 50.60 and b 10  We must not measure gods judgements after our fancy: read why. 
●27. a 50.60.328. a 40.50  Of what things Gods judgements upon others ought to be warnings unto us. 
327. b 40.342. a 10  We must mark that God hath a reason of his judgements. 
1143. a 50  Of preventing Gods judgements by the example of Noah, and how. 
1034 b 10.20  Gods judgements compared to a deep gulf unpossible to be gauged. 
1143. a 60  What we have to learn if God delay and execute not his judgements out of hand. 
84. a 30.304. a 30. b 10.20    


justice of God.  A defence of God's justice in taking vengeance on sinners, against the injurious complaint of some grudgers there against. 
303. b all, & 304. a all.  We cannot love God without his justice: and how that is meant. 
320. b 10.20  We ought not to encroach upon the secrets of Gods will and justice. 
82. a 30.40.50  God hath wherewith to maintain his justice though he show it not to us. 
84. b 10  We be better taught by the delay of God's justice, than if it were executed at once and out of hand. 
72. a 60 & b 10  How we shall not fail to yield God the praise of justice and uprightness. 
84. b 10  The seat of God and of justice defiled by putting one in office but upon hope. 
16. a 30  The force of God's justice is it that abasheth us. 
45. b 60. & 46. a 10  Of the justice of God upon sinners, and what we ought to think thereof though it be rigorous. 
1074. b all. 1075. a 10.20  Of God's endless vengeance upon such as despise his justice. 
976. a 10.20.30  What these words of executing God's justice and judgement do give us to understand. 
1224. a 40.50.60. etc.  God's majesty & his justice are things inseparable. 
1169. a 10    


justice civil.  What forecasts are the overthrow of all right & justice. 
332. a all  The dissoluteness of men, in the execution of justice noted. 
330. b 10.20  How they that do justice sanctify their hands in so doing, etc. 
306. a 50.60  There was a sovereign court of justice in jewrie. 
621. b 40  The chief causes of all the impeachments of justice. 
623. a & b  How men should bear an even hand in executing of justice. 
627. a 10. etc.  That it is our parts to love the state of justice. 
620. b 30.40  Doctrine for such to mark & practise as sit in the seat of justice. 
862. b all. etc. 863. all. 216. a all. 624. b 60.704. b all. 730. b 10.20.328. b 40  The charge and duty of such as be ministers of justice. 
737. b 10.20.209. b 50.60  The negligence and coldness of magistrates and officers of justice rebuked by a heathenish proverb. 
407. a 20.30  Of the presence of God's majesty in the order of justice. 
704. a 50.60. & b 10  Of justice and judgement, and wherein they do both consist. 
235. a 30. & b 10  A rule that concerneth all such as have the sword of justice in their hands 
692. b 50.60.693. a 10.330. b 60.331. a 10  How we abuse the sacred order of justice. 
711. a 40  They that are set in room of justice have a very hard account to make & why? 
2. b  The seat of justice is consecrated unto God, & why? 
16. a 30  He that sitteth in the seat of justice, sitteth in the room of God. 
20. a 60  The office of justice is an honourable service. 
18. b 10  How the court of justice is made a market to sell other men's right, etc. 
231. a 50  The offices of justice sold by princes & by what reason. 
16. a 50.60    


justicers.  A lesson for justicers to learn laid down in writing. 
18. b 10  An exhortation to be well marked of justicers when any matter of offence is brought before them. 
547. a 50.60. & b all. 548. a 10. Look judge and judges.    


justify.  How abominable he is before God that doth justify a guilty person. 
329. a 50  A form of consideration that we ought to have of ourselves and our estate, whereby we are taught in no case to seek to justify ourselves before God. 
380. b 10.20.30  How men justify themselves in their disobedience. 
33. b 30.40.50  That men must not justify themselves as blameless, though they seem not to have offended. 
1178. all. 380. a 10  How the law could justify us before God. 
301. a 30.40  Manifest proofs that works do not justify. 
302. a all.  A question whether faith doth justify as Paul avoucheth. 
301. a 10.20    


justified.  The life of Papists laid out whiles they urge this doctrine, that men are justified by works. 
380. a 40.50.60  That it stood the jews in hand to be justified by mercy and grace, notwithstanding they had kept the law, & why? 
302. a 10  Of being justified by faith, & what the same meaneth. 
1011. a 40.50.857. b 30.40  The cause why we are justified by faith 
858. a 10  Whether we be justified by almesdeeds as Moses seemeth to teach. 
857. b 30.40.50, 60  How to be justified before God is meant 
763. b 10. Look Righteous    


justification.  Against justification by works, a doctrine maintained by the Papists, & their reasons refuted. 
938. b all.  justification by faith only confirmed. 
858. a 10. & b 10     

K.  


Keep.  Of the word Keep, and why it is said that men should keep God's laws, & statutes, etc. 
455. b 30.40.50.60. & 456. a 10.488. a 40.50  What we have to note, when it is said, that God doth Keep us as the apple of his eye. 
1121. a all.  We are charged to Keep God's word. 1174. b all. and until when we cannot keep it. 
1175. a 10. & so forward.  How hard a matter it is for men to keep the law: Read this place advisedly. 
260. a 10.20.30.40.50.60    


Keepers.  Of the Keepers of the law, & the gospel, and who they be. 
1079. all. 1080. all.    


Keeping.  Two kinds of Keeping the law of God required of the Levites. 
1204. a 60 b 10    


Kid.  The true meaning of these words, We must not seethe a Kid in his dams milk. 
560. a 50.60.562. a 20.30    


Kill.  How men dispense with themselves touching the commandment, Thou shalt not Kill. 
223.10  From what things this word, To Kill teacheth us to abstain. 
224. a 50.60  The cause why God sayeth expressly▪ Thou shalt not Kill. 
222. a 30.40.50 60. Look Hate & Murder.    


Kindhearted.  The means and ways to be Kindhearted & charitable. 
581. a 20.30. Look Merciful & Pitiful.    


Kindness.  How we despise God, & nature, and all Kindness. 
281. b 20.30  diverse proofs of God's Kindness, and what we are taught to do thereby. 
280. b 20.30.290. a 10.338. a 10.20  The heathen forg●t natural Kindness in burning their children to their idols. 
523. a 60. & b 10. etc.  There is nothing wherein men resemble God more, than gentleness & loving Kindness. 
327 a 30  Of the mutual duties and intercourse of Kindness and love that ought to be among men generally. 
95. a 30.40.50  Notable doctrine of showing Kindness one to another. 
69. b 10.20.30.40. etc. & 70. a 10. Look Gentleness, Goodness & love.    


King.  It is not meant that Moses was a King in Israel, as some gather by the text, in whose time there was no King in Israel. 
1192. a 20  With what affection the jews were led, when they chose them a King. 
981. a 50  How God is said to be a King among the upright dealers. 
1192. all.  Why God would that the King of his people the jews should have a copy of the book of the law. 
649. a 20 30. etc. 650. a 30.40  What doctrines we have to gather by the jews requiring of a King. 
645. & 646. all.  Why God speaketh generally of the whole lineage of Abraham, seeing by the prophesy of jacob, the King was to be chosen of the tribe of juda. 
647. a 30.40  What the jews were willed to observe if they were disposed to choose them a King. 
644. a 40. etc. where note singular good points of learning.  Two reasons for us to mark why God forbiddeth his people to have any stranger to be their King. 
647. b 40    


Kings.  How the Kings that succeeded David were cruelly handled. 
981. a 50.60 982. a 10  That Kings must not exalt themselves above their brethren, & how that is meant. 
655. a 10. etc.  Why it was forbidden the Kings of Israel to take many wives. 
652. b 30. etc. 653. all.  How Kings must exercise themselves in the book of God's law. 
651. a 10  A lesson for Kings to learn, if they will behave themselves as they ought. 
655. b 20  Why the Kings of Israel were forbidden to gather great numbers of horses to return again into Egypt. 
651. a 60  The Kings of Israel forbidden to hoard up much gold and silver. 
652. a 10 20. etc.  How the hearts of Kings are in the hand of God. Read notable doctrine 
477. b 10  Kings and princes have a very hard account to make. 
2. b 10. Look Governors, judges, & Princes.    


Kingdom.  Of the Kingdom of our Lord jesus Christ, that it shall seem to be abolished out of the world. 1196. a & b all. and that it shallbe established by miracle. 
1197. a 10.20. b all. 1198. a 10 646. a 60. & b 10.537. a all. & b 10.  The Kingdom of juda had that title after a special and holy manner, and how. 
644. b 50.60.645. a 10.20  What is meant by these words, that we must first seek the Kingdom of God, & so forth. 
122●. a 30  With what difficulty & impediments the Kingdom was established in the tribe of juda, and what we have to learn hereof. 
1197. all.  Why the Kingdom was not established in the tribe of Reuben. 1194. all, but in the tribe of juda. 
1195. all. 1196. a 30.40.50    


Kingdoms.  What is the cause that we see not Kingdoms altered daily? 
63. b 50.60    


Kingdom of heaven.  What encounters we have to make before we can come to the Kingdom of heaven. 12. a 10.20.30. The land of Chanaan was but a figure thereof. 27. a 20. We cannot perceive that it is ours, if we believe our senses. 28. b 20. It belonged not to us, etc. 170. b 10. We have greater cause to lift up our hearts to it than Abraham had. 10. a 40. Moses an heir of it, though he were bereft of the outward sign thereof. 
50. b 60  The inconvenience that followeth us, if we have not an eye unto the Kingdom of heaven. 
36. b 10    


Kindred.  How the jews were vexed of the Ammonites, and Moabites, their own Kindred, and what is thereof to be gathered for our learning. 
798. b all. 799. all. page 69. b 10.68. a 10.20.67 a 10  How even in God's matters we prefer Kindred & ●. before God and his church. 
801.2 all.  What degrees of Kindred may not couple in marriage. 
794. b 40.50.60.795 a 10. etc.  Out of what fountain all Kindred doth issue. 
540. a 50.60  In what respects the wicked can find themselves to be in Kindred. 
62. b 40.50  What we have to learn in that God allegeth Kindred. 
62. b 10  The common Kindred of all men in general what it is. 
62. a 30. etc.  The stock and Kindred of our Lord jesus Christ. 
68 b 30  The chief stock or Kindred of the Israelites was the tribe of juda. 
68 b 20. Look Alliance.    


Kinsfolks.  Against excessive morning for our friends and Kinsfolks. 
553. a and b all.    


Kiss.  The meaning of these words, Kiss the son, etc. 
1137. b 10.20    


know.  The more we Know a wicked thing, the more we must eschew it. 
1031 a all.  Why the jews are unexcusable if they Know not God. 
165. b 50.60. and 166. a 10  Our negligence is partly the cause that we Know not God. 
160. b 30.40.50  We must learn to Know nothing but that which we receive from above. 
112. a 40  To know which is our true God is a continual exercise for us all our life long. 
171. b 30  Why the fathers did not know God so familiarly as we do. 
182. b 50  how we may Know that the things which we do are acceptable unto God. 
514. b 50  The meaning of these words, Know thou that thy God is God. 
318. b 20 30.40  It is God's pleasure we should Know him, and how. 
272. a 20  The meaning of these words, Know thou in thy heart, etc. 
356 a 40.50.60 & b 10.20.30  We must Know God, before we can worship him, Look well upon that doctrine. 
269. a 40.50  We may Know, God generally even by the order of nature: Read low. 
357. a 10.20  Whether God do not Know what we be without trial. 
34●. b 30.40.50.60    


Knowing.  In Knowing God we must consider his majesty and how. 
137. a 10  The wellspring of all evil is the not Knowing what god we should serve: read that place. 
471. b 40  Of our Knowing of God, and what the same must bring with it. 
446. a 50.60    


Knowledge.  From whence the Knowledge to serve God aright doth spring. 
269. a 60 & b 10  Of the true Knowledge of God: Read the place, it is noteworthie. 
160. b 30.40.50.60. & 161. a 10. b 30  The end why God hath called us to his Knowledge. 
150. a 30.40. & b 10  The Knowledge of our God is the final end of all our perfection. 
147. b 60  The Knowledge of God is not a dead & uneffectual thing. 
171. b 40.50  To what end our Knowledge of God must serve. 
298. b 30  The profit and commodity redounding unto us by the Knowledge of God. 
136. b 10  What Knowledge of God we ought to conceive. 
284. b 50.60  That men must punish evil ●eedes so soon as they come to Knowledge, and how the same is meant. 
633. a 20.30  How the world shifteth itself from taking any such Knowledge in the scripture as they ought to have. 
1079. b 40.50.60  The father's Knowledge of God & ours compared. 
269. b 30.40.50.60. & 376. a 30.40  Of a necessary kind of Knowledge required in us, and of the vain knowledge of man. 
1115. a 60. b all. & 486 a 20.30  What the true Knowledge of a man's own self is. 
376. a 30.40  Of a slight Knowledge of God, and a settled knowledge of him, and the right use of the same. 
184. b 10. & 1020. a 10.20. Look Understanding.     

L.  


Labour.  Of what thing men must be resolved, though by. Labour they get their living. 
280. a 40  Man was ordained to Labour even before he had sinned. 
409. a 10.20. & 206. b 30. a 60  That men must Labour for their living, and to whom the good success of their labour is to be referred. 
570 b 30.40.50.60  What every man ought to think with himself, since he is created to Labour. 
878. a 30 & b all.  Of the Labour of the poor, and that it is to them as lands and living to the rich, 
860. a 10.20.30  A form of calling upon God, when we apply ourselves to any kind of Labour. 
959. a 20.30.40. & 958. b 60  A great difference between handy Labour, and that which the faithful do in endeavouring to do well. 
959 b. 30  How Gods blessing and men's Labour go together. 
959. a 40.50  What care we ought to have over them that Labour and take pains for us, be they beasts or men. 
770 a. all  The Labour that men take now is a chastisement for sin. 
206. a 60  The six days Labour is not set down as a commandment, but as a grant etc. 
207. a 10. Look Worke.    


Labours.  Of God's blessing of the works & Labours of men's hands: 
Read notable doctrine, page 570. b 30.40.50.60. & 571. a all. Look Works.    


Laces.  Why the jews were commanded to make their garments with little cords or Laces at the neither parts 
783. b 40.50.60. & 784. a 10.20.30. Look Garments.    


Lamp.  Why the similitude of a Lamp is often set down unto us in the holy scripture. 
648. a 20    


Lamps.  Why Christ warned all his disciples to have Lamps in their hands, with other things, and what we have to learn thereby. 
605. a 10    


Landmarks  What the heathen thought of altering Landmarks. 
697. b 40.50. & 698. a 50.60. & b 10.930. all. Look Bounds.    


Law of God.  What is the chief point of the Law. 212. b 10. How it must be our chief treasure and precious jewels. 275. b 30.40. What they find that seek counsel at it. 297. b 50. What we must do, if we intent to profit in it. 222. b 10. That we transgress it in all points, concluded. 301. a 60. & b 10. What means God would have the jews to use to remember it. 
277. a 30. and b 30. and 278. a 10  The 156.157.158.159 sermons contain heavy curses denounced against such as violate his Law. What it containeth, and how long it continueth. 163. b. 40. & 177. b 10. Wh●●● was graven in stone. 132. a 20▪ 40. Why God did so magnify: i● when he gave it on the mount. 250 ● 60 & b all. Howedeere and pre●ious it must be unto us a 75. b 30.40. Why God comprised & gave it us insuch brevity? 
248 a 10.20  A principle among the Papists, that God's law is not unpossible unto men 245. a 10.20. What the chief point is in keeping thereof. 358 a 20 30 40 At what time Moses repeated the same to the people of Israel. 5. b 40. It is not so abolished, but that we ought to hold still the substance and truth of it. 200. a 40. What the righteousness of it respecteth in men to Godward. 273. b 10. What are the chief points thereof by Christ's assertion. 212. a 30. Why it was made in two parts. 208. b 10. Never any that performed it in all points read the place. 268. b 30.40. That we have need of a second writing thereof, & why, 404. a 10.20. ●0. Why God put it in writing, yea, and that in stone. 391. a 20.30.40.50.247. b 60 A supposed protestation applied ●nto God at the publishing thereof. 389. a 20.30. With what majesty the same was given on mount Horeb. 387. a 10.20. & ●●8. b 10.20. Why God pretendeth to wish in men the keeping thereof. 
●60. a 10.30  The Law and the Gospel compared 131. a 30.40.50.60. In what manner we must talk thereof. 276. b 10.20. 30.40. How we muse thereupon in our heart. 276. b 50.60. In what respect it is called temporal. 252● a 30. A question whether it doth justify & make us righteous. 301. a 10.20.30.40. An abridgement thereof granted by God. 2. b 10. How long Paul confessed himself to be ignorant thereof. 242. a 50.60. & b 10.20.30.40. & 243. a 30. The end whereto God hath given it 358. a 30. How far forth fleshly men think they have kept it. 
220. b 30.40  Our life dependeth upon God's law. 181. b 20. It is not mortal. 180. b 50. To what end it was given. 179. a 10. 302. a 40. How to know whether we have profited in it or no. 
266. b 40.  Of the moral Law and the Law of the Gospel, and to whom they do belong. 
563. a 30  How Gods law is not to be restrained to outward deeds. 221. a 20.30. Why it cannot make us righteous. 301. b 10. Why God would that the kings of his people the jews should have a copy of it. 649. a 20.30. etc. 650. a 30.40. Why Moses gave it generally. 126. b 30.40. It was not invented at the pleasure of men, how then. 299. b 30. How the keeping thereof sent the jews back to the grace of Christ: read that place 302. a 20. What it bringeth of itself, & what again in respect of us. 483. a 50. Why it was ratified by miracles. 
674. a 10.  What day of the month the Law was given to the jews. 610. b 40.50. How it is a dead letter, and a letter that killeth. 610. b 60. & 611. a 10. Not the outward form, but the substance thereof must be observed. 579. b 20.30.40.50. It frayeth us more than the Gospel, and why. 254. b 40.50.60. & 255. a 10. Our keeping thereof doth not advantage him at all. 
128. a 40.  God in his Law respecteth not our ability but our duty. 945. b 50. Why God wrote it in two tables rather than in one. 251. a 60. and b 10. What kind of execution thereof God requireth at our hands. 262. b 10. What kind of looking glass and key it is. 436. b 10. The difficulty and hardness of fulfilling the same. 435. b all. How Moses endeavoureth to magnify it, and to what intent. 
455. b 50.60  Against such as held that there is no more need of the Law & the Prophets. 463. a 30.40.50. A double use of the Law, practise it. 266. b 10. How it cometh to pass, that God should procure our welfare by it, and yet notwithstanding we receive nothing but harm thereby. 436. b 10.20.30. The mean how to fulfil the same aright. 434. b 10.20.30. &. 693. b 50.694. a 20. Why there is such a battle between it & men's lusts. 244. b 20.30. Saint Paul presupposeth that it is unpossible: this maketh against the Papists: 
245. a 20.30.40.50  That God in his Law speaketh like a judge, not like a father. 946. b 20. No man hath satisfied the same, & therefore all are condemned. 940. a 10.20.30. Of the common saying, that it is not unpossible. 938. b 10. Whereto the same doth serve, & why the same is given us. 
687. a 10.20  Reasons why we must submit ourselves both to the Law and the Gospel. 183. b 10. What God meant by publishing it in mount Horeb. 1. a 10 It was confirmed by store of miracles. 1. b 20.30. The cause why Moses maketh special mention of the solemn day wherein the same was given. 125. b 20.30.40. & 1. a 20.30. & 4. a 40.50. In what respect the conditional promises of the same are unavailable unto us. 941. b 10.20. The ancientness thereof. 25. b 50. The end whereto it tendeth. 112. a 40. None able to vaunt that he hath fulfilled it. 
112. a 50  The Law was a message of peace and of wrath: Look how, 77. b 50.60. It is no more lawful for us to add any thing thereto, than it is to take from it. 114. b 50. We cannot break it in any point, but we violate God's majesty contained therein. 115. b 10. How the Papists in observing it, go to work. 115. b 10. Of examining our neighbours doings and our own lives by it. 
49. b 10  Two kinds of keeping the Law of god required of the Levites. 1204. a 60. b 10. Why Moses doth term it, a law of fire. 1188. a 30.40. In What respect it is said to be a dead letter. 1188. b 10.20.1053. b 30. That it belongeth unto us, how & why? 1191. a 30.40. The familiar means that God used to have it remembered of the jews. 1247. a 10.20.30. With what majestical authority it was given, & witnessed. 1187. a 10. b 50.60. It was lost, and found again in the time of josias. 
1247. a 20.30.1079. all.  How Paul's words, that the Law is the minister of death, are meant. 1100. a 60. To whom the laying up thereof was committed, where, and why. 1098. b 60. & 1099. a 10.20.30. Who was the author of the same, & how it was ratified. 1098. all. In what respect it serveth to condemn. 1099. b 50. To what end God requireth an absolute fulfilling of it. 998. b 50. 60.999. a 10. It lasted for the space of two thousand years. 984. a 30. Of three sorts of people which keep it in outward show. 662. a 10.20. How it ought to work in us. 1067. a 60. b 10. Of the solemnity that was kept to make it authentical. 1014. a 30. b 10.20. The jews compelled God to renew it again at the end of forty years. 
1014. a 60. b 10.  Two points worthy to be noted touching the Law of God. 177. a 60. & b 10.20. A brief sum thereof. 192. a 10. It is possible for God to print it in our hearts. 207. a 50. What we are to learn by the same ratified anew, and as it were twice confirmed. 1014. b 20. How far forth the same is abolished, and not abolished. 181. a 20. In what respects it is unpossible to us. 
207. a 30.40.50. Look Tables.    


Laws of God.  Of God's special Laws, and how they are to be reduced to the two tables of the general doctrine of the commandments. 
816. b 30.40.50.60. & 817. a 10.20  The cause why the Laws of God are termed rightful ordinances. 
123. a 50  What the end of God's Laws is, and how the same are violated by men. 
578. a 60. & b 60. & 579. a 10. Look Tables.    


Law of arms.  Of the Law of arms, read both the sermons 
118. & 119.  The perfectest Law of arms that can be among men, set down by God himself. 
725. b all. & 726. a all.  diverse things touching behaviour in Law of arms 
to be noted in the 119 sermon, and page 733. all.  For the restraining of the lusts of such as had no hold of themselves in the time of war: this concerneth the law of arms. 
742. b 60. etc.    


La politic or civil.  An order showed how to end matters in Law. 
638. a 40.50  A Law without magistrate is as a body without a soul. 
874. b 60. and 875. a 10  What we should think with ourselves when we go to law. 
23. a 30  The order of Law unlawfully used now adays. 
23. a 20    


Laws politic or civil.  Of Civil or politic Laws made by men 
21. b 30  It is not possible for us to judge rightly, if we rest upon men's Laws. 
123. a 40  Whereto the Laws which are made for civil government do serve. 
695. b 40.50. & 548. a 50. & 749. a 50.60. b 10.20. & 687. a 10. & 221. a 50.  It is to no purpose to have good & just Laws, unless there be men to put them in execution. 
621. a 10  Of the Heathens making of Laws, & that they affirmed them to be God's gift. 
705. b 30.40.50  What we must first do before we can use the Laws that are good & holy. 
711. a 10.20  Differences between politic Laws and the Laws of God. 
710. a 30. etc. 749. a 50.60. b 10  Of three wicked things in him which is punishable by the civil Laws. 
836. a 10.20  Of such as take upon them to make Laws to rule men's souls. 
118. b 10  The Laws of the pope (as he saith) are the revelations of the holy ghost 
121. a 30    


Lawful.  Though a thing seem good and just, yet must we not think that it is therefore Lawful. 
97. b 60  It is not Lawful to wish the thing that is good, except we have leave of god 
98. b 10    


Lawgiver▪  The meaning of these words, They had a hidden portion of the Lawgiver. 
1222. b 30.40. & 1223. a all.  God will have none to have the authority to be our Lawgiven but himself, and of other saucy lawgivers. 
525. b all. & 526. a 10  Of the word Lawgiver, and what we have to note in the same. 
1223. a 60 b 10.20    


Laying on of hands.  Of the ceremony of Laying on of hands used in the Law, and by the Apostles. 
1244. a 30.40.50. b 10    


Lead.  How God doth Led us up and down in the world: and what we have to note therein. 
1120. a 30.40  That Christ Led the jews in the wilderness, & how. 
1123. b 40  Of the word Led, what it betokeneth, and how God lead his people up and down the wilderness. 
1119. b 50.60 & 1120. a 10.20.50    


Learned.  Who they be that shallbe well Learned. 
110. b 10. Look Wise.    


Learning.  The beginning to live well is at Learning: Read the place. 
110. a 10    


Lechery.  Why God rehearseth the detestablest kinds of Lechery, and accursseth them by name. 
933. b all. 934. a all.  How men make no account of Lechery, and how they proceed in degrees of that sin. 
933. a 20. Look Flesh and Lust.    


Left hand.  When we decline or bow to the Left hand. 
262. b 50.60. & 263. a 10. Look hand.    


Lend.  How it is meant, that he which giveth to the poor doth Lend to the Lord. 
857. a 30.40. & 583. b all.  How loath the jews were to Lend to them that needed, is to be noted by their pretences. 
579. a 20.30. & b 60. & 580. a 10  What things men do chiefly respect when they Lend. 
582. b 10: and to whom they should Lend, ibidem al. & b 10  How we must bethink ourselves, when we Lend to a poor man, whom we know unable to pay again out of hand. 
583. a 10.20  It is often times a greater alms deed to Lend a competent sum than to give a very little. 
583. a 60  How mistrustful, and with how heavy an heart men do Lend. 
854. b 50.60    


Lending.  Of Lending money upon a pledge: read how God's law provided in that case. 
852. b 60.853. a 10. etc. 854. all.  All kind of cruelty under colour of Lending forbidden. 
845. b all. 846. a 10  Of Lending, specially of money, corn, and other things: where also usury is treated of. 
822. all. 823. all. 843. a 10.20  Of Lending without looking for gain, and how Christ's words are to be there taken. 
827. b 10.20  Whether all manner of profit be forbidden by Lending. 
823. b 40.50.60. & 824. a 10  The end of Lending commonly used in these days. 
846. b 10.20    


Lent.  Of Lent, as it is introduced by the Papists, and that it is to be kept, and why, as they say. 
919. b 20.30. Look Fast & Fasting.    


Leprosy.  What we have to learn in truth by the law touching Leprosy. 
850. a 30.40.50.60. & 451. b 10.20  Of the scurvy Leprosy, as the Papists term it, and what they do through a foolish imitation of the Levites. 
849. a 40.50.60. b 10  A kind of Leprosy called the disease of S. Main, or the scurf. 
848. a 50.60  Why they that had the Leprosy were commanded to be set apart from the rest of the people. 
848. b 10.20.30.40.50.60. & 849. a 10.20  Of the Leprosy wherewith Marie Moseses sister was smitten. 
848. a 20.30. & 850. b 40.50.60  Of the Leprosy of Ozias, and why he was smitten therewith. 
848. b 30  The mad doctrine of the Papists, touching spiritual Leprosy touched. 
849. b all  The Leprosy a disease particularly belonging to the jews. 
848. a 50  Of the Leprosy of Naaman the Syrian. 
848. a 50  A description of the Leprosy showing what an irksome disease it was. 
848. a 60. & b 10  Why the judging of the Leprosy was given to the Levites. 
848. b 40.50  What they did that were healed of the Leprosy in the time of the law. 
848. b 50.60  That the French pocks is a kind of Leprosy. 
972. a 10    


Letter.  In what respect the law is said to be a dead Letter. 
1188. b 10.20. & 1053. b 30  How the jews rested upon the Letter, and that we must look diligently to the Letter, if we will attain to the understanding of any text. 
1043. b 10.20. Look Law.    


leaven.  What we have to learn by these words▪ There shall no leaven be seen in thy coasts. 
607. b 20.30.40. etc.  The cause why the jews were commanded to eat bread without leaven six days together. 
599. a all. b 10. Look paschal lamb, and passover.    


Levy.  The punishment of the tribe of Levy turned into honour. 
658. a 10  What manner of covenant God made with them. 428. a 10.20. With what condition God had chosen the tribe or Levy. 1203. a 50.60. & 1198. b 50.60. & 1199. all. They were chosen to offer sacrifice, and of their prerogative. 424. a 10.20.30. Moses was one of that tribe, & how he dealt with them. 1199. a 40. The vocation of that tribe to the priesthood, prosecuted at large. 
1202. a 50 & so forward.  Why God did choose the tribe of Levy to carry the ark, etc. 
424. b 10. Look Tribe.    


Levites.  A double reason why tithes were paid to the Levites, 902. a 30 40. Why they were bereft of their portion of the land of Chanaan. 564. b 10.20. To what service God reserved them, and why they were exempted from handy labour. 568. a 60. & b 10. & 429. a 60. Why their towns were appointed of God to be dispersed among the tribes. 508. a 10.20.30.40.50.60. & 513. a 60. Why they were put from their part of the inheritance of the land of Chanaan, sithence they come of the lineage of Abraham. 514. a 10. They had the laying up of the law committed to them, where, and why? 1098. b 60. 1099. a 10.20.30. & 1080. a 30. & 1079. all & 1204. a 50.60. They and the hi● priests appointed to be judges in all hard cases, & why. 639. b 40. & 640 a 20. Why Malachi sayeth, that they made priests, and when his saying was accomplished. 426. b 30. How all Christians are of that order & number. 426. b 50.60. & 425. b 40. & 1203 b 50.60. & 658. b 10.20. Of their service, and in what points it consisteth 427. b 50. Of the execution that they did upon their own brethren. 
424. a 20.30.50.  Of the ark of covenant, and why God would have the Levites carry it. 425. a 30.40.50. & b 20. Of three several charges assigned unto them. 426 a 30.40. The scattering of them among the rest of the tribes was a punishment of God. 656. b 50.60. and 657. a 10. Why it is said to them that God is their heritage. 658. a 40. They that served in the temple had a harder charge than they that were dispersed abroad in the country. 660. a all. They dwelled in places more fruitful than jerusalem. 659. b 40. Their office was double, and how. 660. a 30. They were witnesses or sureties to undertake matters in the behalf of the jews. 
486. b 20. Look Tribes.    


Liberality.  The cause why God vouchsafed to add the full of all Liberality upon the jews. 
279. a 40.50  A general law of courteous Liberality exhibited unto us by God. 
594. b 60. & 595. a 10  It is no Liberality when we do good in hope to be recompensed again. 
582. b 10  Gods Liberality in giving us the use of the variety of his creatures. 
469. a 30.40.50.60  We must not dally with God, in abusing his Liberality. 
465. a 30.40.50.60. Look Goodness.    


Liberty.  Liberty to eat all kind of meats granted unto us: Read page 553. & so forward the whole 90. sermon. 
559. a 30  The meaning of these words, that the Gospel is named the law of Liberty 
114. b 50  Of the most excellent Liberty that God hath bestowed upon us, and of using it. 
982. b 40.50.60. & 983. a 10 20.30.40.50.60. & 515. a 40. & 344. b 30.40. & 556. a 60. & b 10.  How we must moderate the Liberty that we have by the Gospel. 
344. b 50.60. and 345. a 10.515. a 40. Look Freedom.    


Lie.  Of the word Lie, and in what signification it is taken in scripture. 
1235. b 20  God cannot away with a simple lie. 
197. a 50    


Lies.  In what case we be, if we listen to lies & false doctrine. 
530. b 20.30  Of such, who it is meet should be deceived with lies. 
531. b 50.60    


Life temporal.  The Life of man compared to vanishing smoke. 
1010. a 10  What we must do if we will have our life well ordered. 
358. b 10. & 342. b 10 20. & 302. b 10. & 251. b 10.50. & 630. b 10.20. & 218. b 60. & 219. a 10. & 181. b 30 & 179. b 10. & 177. b. & 905 a 10. & 904. a 50.60. & b 30.40. & 110. a 30.37. a 60  Until when our Life is utterly out of order. 
120. a 30.40.110. b 10  Two principal points of our Life: Read the place. 
251. b 10.20. & 212. a 10  What if our Life be not correspondent to God's word, whereof we make profession? 
Look 412. a 60. & b 10  A most notable figure or mirror of man's Life. 
41. b 60.347. b 30.40. and 368. a 40.50.60  How this our present Life is a school unto us: Read the place. 
347. b 10  This present Life added by God as an accessary to the heavenly life. 
466 a 10  When our Life is to be counted good and holy. 
445. a 20  It is long of ourselves that our Life is not prosperous in all respects through out. 
482. a 30  The mean to attain unto a happy Life, whereof we be all desirous. 
482. a 60. & b 10.60  How God will have a care of us during this mortal Life of ours. 
291. a 10  The chiefest thing that stayeth us from directing our Life in the obedience of God. 
209. b 10  The rule of a good Life comprehended in ten words. 
219. b 10. & 905 a 10  The chiefest thing that we should think upon in all our Life. 
208. a 10  The point that we must begin at, if we will please God all our Life long. 
285. a 10  The two points whereupon our Life consisteth: Read the place, it is note worthy. 
208. b 20.30.40  What is the end and sum of our whole life. 
194. a 10. & 208. b 20.30. & 445. a 20  Our Life must be a certificate whether we love God or hate him. 
192. b 40  It is good reason that Christ should be Lord of Life and death. 
186. b 60  That we carry our Life in our hands, and what we are taught thereby. 
1010. a 30  Of one, whose Life was a continual torment. 
1011. a 10  It behoveth us to bethink us well of all the time of our Life: Read how 
347. b 60. & 348. a 10.20.30.40.50  That our Life in general is hanging by a thread: and how that is meant. 
1009. b 60. & 1010. a 10.20.30  Our flightful Life, & how it is maintained. 
351. b 30.40.60. and 352. all. & 353. a 10.20.30  How can bread, being a dead thing, give Life. 
351. b 50.60  How dear man's Life is to God, 
read page 173. all. & 174. a 10.20.30.40.50 696. b 50  Our carefulness for the things of this Life declared. 
125▪ a 10  Our Life dependeth upon God's law. 
181. b 20  Of buying and selling the life of an innocent person. 
936. a 60 & b 10  To what end God hath made this Life of ours subject to so many miseries. 
61. a 10  Of leading a happy Life in this world, according to God's promise, and how that is meant. 
950. a 10  What a Christian man's Life is upon earth. 
35. b 40  Why the possession of Life & righteousness is assured unto us. 
35. b 10  The sequel of this point, if our Life be ruled by God's law. 
111. a 10  The two principal points whereunto the whole Life of man should tend. 
98. a 20.30  Gods word of itself is always the savour of Life. 
77. b 10  Notable points of exhortation touching the leading of an upright Life 
74. a 30  The behaviour of the jews when they were rebuked of their prophets for their wicked Life. 
43. b 10  What we must do in respect of the state of our Life. 
55. b 30  The cause of such disorder as there is in our Life. 
73. a 50  Of the shortness of man's life, and of the long life of Moses. 
1241. a all.  The life of man is variable and full of changes. 
1230. a 50.60. b 10  How God's word is said to be our Life 
1176. b all. & 1177. all.  Life is showed unto us in the doctrine of the Gospel. 
1071. b 10  What it is for us to be sure of our Life. 1011. b 60. and how God will defend this our present life. 
1012. a 10    


Life eternal.  Of preparing ourselves to the heavenly life by the example of Moses. 
1180 all. 1181. all.  Of this present Life, and of the Life to come, which is the perfection both of weal & woe. 
1066. b 60  The spiritual Life much more excellent than this temporal. 
28. b 60  What we must do if we will have an infallible hope of the heavenly Life. 
9 a 20  A record or testimony in the law, of the Life everlasting. 
970. a 50.60  Our assuredness of eternal Life must be taken out of the gospel. 
28. b 10  What makes us long continually for the heavenly Life. 
339. a 30  What Life is prepared for us, & whereof we have yet but a taste. 
283. a 10  A confirmation of our hope of everlasting Life. 
519. b 20.30  The fathers under the law knew the heavenly Life but by outward tokens. 
950. a 60.  That the Fathers had the promise of everlasting Life after the same sort as it is contained at this day in the Gospel. 
465. b all.  The Land of Chanaan a warrant of the endless Life prepared for us. 
347. b 50    


Life.  How God doth Lift up his hand to heaven, and what the same meaneth. 
1167. a 60. Look Hand.    


Light.  Why Light was made before the Sun. 
353. a 40  Why God willed that there should be Light continually in the Temple, and what it signified. 
502. b 40. & 302. a 10  We have greater Light nowadays than our forefathers had under the Law. 
466. a 10  Of Gods making Light to spring out of darkness. 
766. a 40.50    


Live.  The faithful must not Live after their own liking, and why? 
186. b 50.60  What we must do when the case is how to live well. 
110. a 10. & 218. a 20. & 302. b 10. & 251. b 10.50. & 630. b 10.20. & 218. b 60. & 177. b & 905. a 10.  Whereof it cometh that we Live not as becometh us. 
175. b 50    


Lives.  Men must not be made judges of their own Lives, who then? 
517. b 30  Until when we cannot be sure that our Lives please God. 
482. b 30  What we ought to consider in examining our Lives. 
274. a 50.60 Look Life Temporal.    


Loftiness.  The Loftiness of men noted. 
217. a 10.  What naughtiness proceedeth and cometh from the Loftiness of the heart. 
362. b 50.60. & 363. a 10. b. 60. & 364. a 10.  What men of war God useth when he listeth to laugh men's Loftiness to scorn. 
334. a all.  Men cannot bow to God, nor serve him, if they continue in their Loftiness. 
366. b 60. Look Ambition and Pride.    


Longing.  Of the devilish Longing of the Israelites in the wilderness, for flesh, garlic, and onions. 
410. b. 20.30. Look Lust.    


Long suffering.  That we must not abuse Gods Long suffering, and to what end he doth forbear us. 
1134. b 50.60. & 1135. a 10  What we have to learn by Gods Long suffering towards the jews. 
1138. a 40.50.60. b 10  The Long suffering of God set forth in the number of years. 
1137. b 50 60  Of Gods Long suffering, & that he taketh vengeance at last. 
728. all. and 729. a all. Look Forbearance and Patience.    


Lords.  An Admonition to Lords of estate, not to wink when they see evil committed. 
407. a 40.50. Look Authority.    


Lordship.  The Lordship which Abraham had of the visible land of Chanaan was spiritual, & how. 
10. a 10.20. Look Possession.    


Lot the patriarch.  The continuance of God's goodness to Lot, notwithstanding his drunkenness. 
68 b 10  What befell Lot for choosing to dwell in Sodom. 
92. b 30    


Love of God, & our neighbours.  Seeing God loveth us, he will have us Love one another: Read the reasons 
173. a 30.40  After what sort and manner we must Love God is showed by comparison. 
1067. b 20.30  Why before there is any speech of the keeping of God's commandements Love is set down in the first place. 
317 b 30.40.50. & 1067. b 40.50  Gods inestimable Love showed unto us both in the law, and the Gospel. 
484. a 50.60. & b 10  What this word Love (incident to god) doth import. 
313. b 40.50  Why it was Gods will to Love us. 
315 a 10  We must Love even those that be unworthy & deserve it not. 
327. a 40  That it is unpossible for us to Love god with all our strength. 
273. a 40  how God's Love must govern us. 
273 a 10  The meaning of S. Paul, that Love seeketh not his own. 
582. a 10  A true mirror, where we may behold whether we Love our God or not. 
1067 b 30.40. & 274. a 60. & b 10.  The cause of our election is the Love of God. 
314. b all. 166. b 10.20.  The meaning of the scripture when it speaketh of Gods love. 
166. b 20.  Whence it cometh that men are inquisitive why God doth Love some more than othersome. 
167. b 10.20  The Love of God most amply declared & set forth. 
167. a 10.20  The purpose and intent of God, in not showing his Love to all alike. 
166. b 50  A pithy and effectual reason to move us to mutual Love & kindness. 
210. a 20.30.40.50.60  We be utterly unexcusable, if we do not Love God. 
186. a 10.28  What is required in us if we will Love God. 
192. a 30  Of some which never witted what it is to Love God, and how God punisheth their unkindness. 
532. a 60. & b 10.20.  Hypocrites have a bastardly seed of God's Love in them. 
191. b. 20.30  The surpassing Love of God expressed by similitudes. 
1121. a & b all. & 142 b 10.40. b 50  Such as Love God, shall not love him without profit. 
1067. b 40.50  A special trial that God useth whether we Love him or no. 
531. a & b all. and 532. a all. & 540. b 20.30.40.50  God witnesseth his Love towards us, in matching our salvation with his own glory. 
536. b 50  The Love of God effectually set forth 
172. b 10  The records of God's Love, which he giveth us above and beneath. 
186. a 50  We never know what it is to keep God's Law, etc. unless we begin at love. 
192. a 10.20  It cannot be well discerned in this world whom God doth Love, and why. 
987 b 60. & 988. a all.  A general Love of God extended to all men. 
167. a 30  A special Love of God for those to whom the gospel is preached. 
167. a 40  Three degrees of the Love that God hath showed us in jesus Christ. 
167. a 10.20.30. and 168. a 30  What Love we ought to bear to our Lord God, when he hath once uttered himself unto us. 
541. b 40.50  We cannot Love God without his justice. 
320. b 10  The continuance of God's favour and Love is for ever. 
86. b 10.20  In what respects we should perceive the Love of God plainly. 
105. a 10  God diverse times hideth the signs of his Love from us. 
51. a 10  The Love of god cannot be in us, until we have tasted of his goodness. 
192. a 30  God requireth no more at our hands but that we should Love him: Look well on that point. 
433. a and b all. & 434. a 10. & 435. b all. & 272. b all.  What we have to learn in that mention is made of obedience after love. 
468. b 30.40  God will not have us to Love him as our fellow: how then. 
275. a 10.20.30.  The true performance of the law beginneth at the Love of God. 
455. a all.  Of the free Love of God wherewith he loved the jews, etc. 
439. a 10.20  It is not possible for us to fear God unless we Love him. 
435. a 10.20  How these words, Love covereth the multitude of sins, is meant. 
237. a 50.60. etc.  Why it is no hard or cumbersome matter to Love one an other. 
232. a 10  Of this word Love due unto God from us, and what the same importeth, 
435. a 10.20.30  In what respect God doth Love us much rather now that we are reconciled unto him. 
326. b 30  That we are bound to Love God, and whence the let of not doing so, doth spring: hereupon dependeth notable doctrine. 
273. b 10. etc.  How the jews understood these words, Thou shalt Love God with all thy soul, mind, and strength. 
272. b 10.20.30  There ought to be a kind of brotherly Love among us, and why? 
62. a 40 50.68. a all.  God's Love testified by his speeches uttered as it were with certain passions. 
1149. a 40.50.60. etc.  How the Love of ourselves doth blind us. 
350. a 20    


Lowliness.  There is none other mean to serve God than with lowliness. 
210. a 40  Of the right Lowliness which God commandeth us. 
417. a 20.30  A definition or description of Lowliness. 
376. a 40  forcible reasons to draw us to meekness and Lowliness. 
365. a 30.40. & b 10.20  True obedience must begin at Lowliness. 
217. b 10  With what Lowliness and reverence we should walk before God. 
115. b 40  Humility and Lowliness is the knot wherewith God will have us knit together. 
13. b 10  The means that God useth to draw us to Lowliness. 
366. b 10.20  The Lowliness of Moses in not thinking scorn of the counsel of a man not so excellent as himself. 13. a 30. and why he submitted himself thereto. 
ibidem a 40  Not without cause are Lowliness and meekness fathered upon God's holy spirit. 
363. a 30  Mildness and Lowliness required in ministers and preachers. 
22. a 50  With what reverence and Lowliness we must receive God's goodness. 
152. b 10. Look Humility.    


Lust.  Whether evil Lust be imputed for sin to the faithful. 
246. a 30.40  The Papists say that to be provoked with Lust is no sin. 
242. b 50.60. & 243. a 10  What we have to do, when we perceive any evil Lust rising in us. 
244. a 60. & b 10  Lust sometimes betokeneth the will in man: Read how. 
242. a 10  Two kinds of covetousness or Lust. 
242. a 10.20  Unto what affections men restrain this word Lust. 
242. b 50  Of the Lust of the Israelites, for flesh, Garlic and Onions in the wilderness. 
410. b 20.30  Why, when we Lust after any thing, our flesh should not overmaster us. 
411. a 10  Of Ciberoth Thavah, the graves of Lust, and why that place was so named 
407. b 40.50.60. Look Flesh and Desire.    


Lusts.  Of bridling our Lusts, and how we offend in giving them their scope. 
781. b all. & 782. al. & 115. b 30. & 617. b 40.50. & 747. b 40.50.60. & 748. a 60. & 341. a 20.30. & 105. b 20.30  We be wedded to our own Lusts, & how. 
74. a 10.20  What it is that aught & is able to rule and master our Lusts. 
73. b 40  Of maintaining our Lusts, and in what case they be, that are subdued of them. 
1036. b 20. etc.  The Lusts of men compared to men surfeited with drink. 
1036. a 50.60  How Lusts of diverse sorts do concur together in men. 
1036. a 10  Whence it cometh that men are so much carried away with their Lusts 
1020. a 50.60. b 10  Why God, after he had condemned wicked intentes, proceedeth to the condemning of evil Lusts too. 
244. a 30.40. etc.  All wicked Lusts forbidden under the name of whoredom. 
241. b 50  It is no easy matter to wind ourselves from our wicked Lusts. 
203. b 10  How the faithful do show that god's spirit reigneth in them, by beating back the temptation of wicked Lusts. 
243. a 20  How we ought to bethink ourselves when our wicked Lusts tickle us to spurn against God. 
433. b 20.30.40 50.60  It is no marvel though there be such a battle between God's law and men's Lusts. 
244. b 20.30  Wherein a double condemnation is due unto our Lusts. 
246. a 10  Of our fleshly Lusts, and whereto they enforce and drive us. 
411. a 40 620. b 30. & 342. a 10. & 410. b 60. and 411. a 10  God condemneth wicked intentes & evil Lusts. 
244. a 10.30  A question why God, seeing men's frailty, doth not strengthen them: this concerneth evil Lusts. 
244. b 10.20  Every man is turned away by his own Lusts. 
21. a 10  All our Lusts are as darts to wound us with all. 
38. b 10  The cause why we be entangled in earthly Lusts, and affections. 
3. b 40. Look Desires and Flesh.    


Lycanthropia.  Of Lycanthropia, being a kind of enchantment, when a man is made to think that one is transformed into a wolf: and whether it may be, or no. 
669. a 60. b 30     

M.  


Magistrates.  Magistrates cannot reform the affections, Read why? 
221. a 50.60  Magistrates shall have a harder account to make than private persons 
406. a 50  How Magistrates ought to withstand evil main and might. 
407. a al.  What Magistrates ought to do when a matter is before them not determinable by law, or which is not within the compass of any law. 
882. b 10.20  The charge of Magistrates, and what they should do & not do. 
737. b all. & 873. b 60. and 874. a 10.20. and 712. a all. and 649. b 10.20  Why God would have the jews to have Magistrates in every city. 
621. b 30.40.50.60  What kind of men must not be chosen for public Magistrates, and what ensueth if such be chosen. 
622. a 40 50.60. & b 10  Why Magistrates are termed the soul or life of the law. 
621. a 10  Magistrates hold not their room in fee simple, etc. how then. 
21. a 40.50  Magistrates ought in any wise to procure the maintenance of God's honour above all things, and why? 
18. b 40.50  Magistrates are bound to minister right to every man, etc. 
18. b 40  Temporal Magistrates are bound to punish heretics, etc. 
537. a 40.50.60 & b 10. & 538. a 10.20  What manner of mind ought to be in all Magistrates by the example of Moses. 
16. b 30.40  What Magistrates and such as are advanced to any degree of honour & dignity ought to do. 
13. b. 20. & 215. b 10. & 1179. a all. & 1246. al. Look judges and Officers.    


Mahomet.  Eight hundred years ago since Mahomet his law was first embraced of the Turks. 
1041. b 30    


Maid.  The punishment of a Maid betrothed committing fornication: 
Read Sermon 128. and page 790. a 20. & 788. & 789.  A law that he which deflowreth a betrothed Maid should die without remission, and why. 
791. a 50.60    


Maids.  Maids ought to make as great account of their chastity as of their life, and why? 
792. b 10. Look Chastity.    


Maim.  Why God shutteth out of his congregation such as had any Maim in their body. 
796. a 30.40.50.797. a all. Look defilement.    


Maims.  Of the Maims of the soul, whereof it ought to be purified. 
797. a 30.40.50    


Majesty.  Of God's Majesty, and how he maketh himself familiar to us. 
1216. a 10.20  The majesty of God set forth in most glorious terms. 
1229. a 50.60. etc.  God's Majesty & his justice are things inseparable. 
1169. a 10. Look God.    


Masters.  Remedies provided by God's law for the excessive cruelty of Masters to their servants. 
816. a 30.40.50. b all, & 817. a 10.20  how Paul is to be understood when speaking of Masters and servants he willeth an equality to be betwixt them. 
594. b 10  The cruelty of Masters to their servants noted, and how they should use them. 
589. a 20.30.40.50.60. & b 10. & 591. b 60. & 592. a 10    


Malefactors.  The grievouser that a Malefactor's offence is, the grievouser should his punishment be. 
876. b 20. etc. & 877. a 10. etc.  Forty stripes, and not above, given to Malefactors among the jews. 
874. b 30.40  God would have every Malefactor's fault punished proportionably. 
875. a 10.20.30.40.50. Look Offenders.    


Malice.  Of the Malice of the Moabites against the Israelites. 
802. a 50.60. & b all. 803. al. & 804. a all.  Of Malice, and that such as foster it in their hearts are murderers. 
689. a 50.60. & b 10. & 516. b 20  The Malice of men noted, in that they had leaver follow the uncertain, than the certain. 
485. a 40. & 236. b 60.237. a 10. & 80. a 10  That it is in God to turn the Malice of men into mildness and gentleness unto us: as for example. 
995. a all. b 10. etc. Look Hatred.    


Malicious.  What shall betide such as beso malicious that they will not be set at peace. 
80. a 10  A comfort for such as seek peace, men nevertheless not ceasing to be Malilicious. 
79. b 20 30. Look wicked.    


Maliciousness.  Of the Maliciousness of the jews, Look the whole 75 Sermon: and of our maliciousness now adays. 
461. b 50.60 and 462. a 10. Look wickedness.    


man..  Many mysteries comprehended under this word man.. 
590. a 40. & b 10    


Manasses.  Ephraim made ten fold greater than Manasses, being the elder brother, & what we have to note in that point 1213. b 40.50.60. & 1214. a all. They both were planted in the very storehouse of all the land of Chanaan. 1212. a 40.50. They were the two sons of joseph. 
1211. b 40. Look Tribe.    


Mankind.  The chief curse that falleth on Mankind what it is. 
954. b 20  The manifold miseries of Mankind by the fall of Adam. 
992. b 40.50.60 & 993. a 10.20. & 948. b 50.60.  What is the only mean whereby it is Gods will to preserve Mankind in this life. 
214. a 50.    


Manicheis.  The Manicheis error who termed the God of the old Testament, a God of disorder. 
567. a 10.20. Look Heretics.    


Manna.  To what end God fed the jews so miraculously with Manna, and how long. 
351. all & 1019. b 10.20.  Why God willed a cup to be filled with Manna, and to be kept in the tabernacle with the ark of his covenant. 
355. a 50.60  Manna the bread of Angels. 
355. a 40  Manna rotten if it were kept beyond the Sabbath day. 
1021. b 10.20  Seven hundred thousand persons fed with Manna. 
1021. b 10.20  There fell no Manna on the Sabbath day, but on the day before a double quantity thereof. 
1021. b 10  Christ hath brought us meat much more precious than the jews. Manna. 
1020. b 20.30    


Manslaughter.  How jehu committed Manslaughter, though he were commanded of God to destroy all idolaters, etc. 
329 b 10.20.30  Why Manslaughter is said to be a defiling of the land. 
220. a 20.30  Expiation for Manslaughter, when the murderer is unknown. 
736. al. & so forward in the Sermon.  Why the party that committeth Manslaughter unwittingly being guiltless shall nevertheless abide some punishment: and what the same is. 
686. b 10.20.30  how it may be known, that a man having committed Manslaughter be guilty thereof or no. 
689. a 30.40  Three cities of refuge for all such to flee unto as had committed Manslaughter by chance medley. 
685. b 40.50  Even in Manslaughter committed in lawful wars there is no kind of defiling. 
56. a 40.50  Two things to be noted in Manslaughter done by chance medley. 
172. b 50.60  God would not have Manslaughter by chauncemedlie simply pardoned, & that for two causes. 
172. a 30.40  The punishment of Manslaughter done by chauncemedlie. 
172. b 50.60. and 174. a 50. and 516. a 30. Look Murder.    


Manslaughters.  Manslaughters committed even of necessity carry with them a kind of defiling: as for example. 
686. a 30.40  What Manslaughters are punishable by God's law. 
172. a 20.30  What kind of Manslaughters shall be pardoned. 
173. b 20.30.40  Of Manslaughters by chauncemedlie, 
172. a 20.30. Look Murders.    


Manslear.  Why cities of refuge were appointed for the unwitting and guiltless Manslear to flee unto. 
686. b 40.687. a 40. Look Murderer.    


manslayers.  What manner of manslayers should have protection by the Cities of refuge among the jews. 
685. b 50.60. & 686. a 10. Look Murderers.    


Marie.  The Papists make an Idol of the Virgin Marie, and yet they cannot abide that she should be called an idol. 
1238. a 60. b 20  Wherein the Papists think that they do well advance the Virgin Marie. 
1239. a 60. b 10.20. Look saints.    


Marre.  How men do Mar themselves towards God. 
1110. al. and 1111. a 10.20.30.40  How we Mar the Majesty of God: Read the place. 
392. b 10.20    


Marred.  How the Israelites had Marred themselves. 
1110. all & 392. a 30.40    


Marry.  That a man or woman may Marry again, incase of divorcement for adultery. 
840. b 10.20.30.40.50  What observations a man must keep when he is disposed to marry. 
744. b 10. etc.    


Married.  An exhortation to married folk: read the place. 
229. a 20.30.40. & b 10.20 & 225. all. 843. al. & 749. al.  They that are in the flesh cannot please God, applied unto Married folk by a Pope▪ Look that place. 
228. b 50.60  New Married men exempted from going to war by law, and why. 
843. a 20. etc. 844. a 10  How Saint Paul's words, (that such as be Married, are entangled in many cares) be meant. 
843. b 30. etc.    


Marriage.  Why Marriage is called the covenant of God. 225. a 10. For whom it is provided as a remedy. 227. b 50. In what respect it is said to be honourable. 
228. a 20.30.40.50.  Of the carnal and spiritual Marriage: Read excellent doctrine, 
page 883. a all.  How Marriage is unhallowed, and what thing is the chiefest bond thereof. 
882. a all.  It bringeth many troubles with it. 843. b 30.40.844 a 10.60. & b 10.60. and 845. a 10. Not natural but accidental. 844. b 10 Under what colour the Popish rabble have forbidden it. 845. a 10.1029 b 10.20. What the true nature and condition thereof is. 838. b 10. Of the institution thereof. 838. b 10.20 30.40.50. and 789. b 10. What the calling of God is, as touching it both in man and woman. 
840. b 60. and 831. a 10. etc.  Notable doctrine for such as God hath joined together in holy Marriage. 
837. all. and 749. a all. and 750. b al.  Of a difference & honesty that ought to be observed in Marriage. 
764. b 40.50.60. & 795. a 10. etc.  Degrees of kindred, which may not couple in Marriage. 
794. b 40  Of falsifying one's faith, after promise made of Marriage: this concerneth both man, maid, and widow. 
788. b 20.30. & 789. b 10  how precious a thing the faith plighted in Marriage is to God. 
791. b 60 792. a 10  Of joining Marriage with strange women, as Infidels, and such. 
743. b 60. & 744. a al.  The Marriage of the Church unto Christ, and upon what condition. 
746. a 60. & b 10.20. & 841. a 40. and 495. b 30.40  Marriage is the holiest kind of company that can be in the world. 
743. b 50.60  Of the faith plighted between the man and the wife in Marriage. 
224▪ b 60  The matching of Abraham with Agar was not a lawful Marriage. 
63. a 30  Of diverse beastly abominations that have happened through the despising of Marriage. 
228. b all.  Adultery the chief breaking of Marriage. 
224. b 50.60  how Marriage dispenseth with unchastity. 
228. a 10.20  An admonition to such as be able to forbear Marriage. 
228. a 60. & b 10 Look Wedlock.    


Marriages.  Against forced Marriages, and how heinously they offend that deal in such sort to make such matches. 
882 a 50.60. b 40.50.60. & 882. a 10.20  Of unlawful Marriages, and how God did not only permit them but enjoin them. 
881. a 10.20  The causes why so many Marriages come to ill end now adays. 
744. b 30  Against the contracting of Marriages with the wicked. 
308. a 60. and b 10    


Martyrs.  How it may be that godly Martyrs are persecuted instead of heretics. 
543. b 10    


Masa.  To what end the word Masa is mentioned. 
293. a 10.20.30  How the jews were sharply punished in Masa, Read the story briefly recorded. 
291. a 40. etc.  What the word Masa betokeneth. 
291 a 60    


Mass.  The Papists meaning to serve God with their Mass, etc. reproved. 
343. a 20.30  How we ought to be affected, when we call to memory that we have heard Mass in times past. 
311. a 50 60  The abomination of the Mass condemned, and whereby. 
603. b 40.50 & 544. a 30 & 491. b 10  Of the most abominable sacrifice of the Mass, wherein the Papists usurp the office of Christ. 
505. b 10. etc. & 1207. b 60. & 1208. a 10  The Mass termed God's service in the Popedom. 
1238. b 10. Look Sacrifice.    


Masses.  Masses set up in the room of heathenish Sacrifices. 
495. a 40    


Means.  What simple Means God useth to declare his mighty power when he might otherwise use thunder▪ lightnings, etc. and why he useth the same. 
333. b 50.60. & 334. a al. & b 10.20  The means and ways to live in good love one with an other. 
222. a 60. & b 10  The familiar Means that God used to have his law remembered of the jews. 
1247. a 10.20.30    


Measure.  Of Measure to be observed and kept in all sorrow. 
1242. b all    


Measures.  How heinously he offendeth that useth unjust Measures. 
885. a 40.50. & 886. b 40  Laws ordained for weights and Measures, and what we are to learn thereby: Read the whole 144 Sermon, beginning at 
Page 885. a 30. Look weights.    


Meat.  How and in what sort Christ is said to be our Meat. 
604. a 10  How the Meat that we eat, though it be clean becometh unclean. 
557. a 10  A comparison between the Meat wherewith the old Fathers were fed in the wilderness from heaven, and the meat that is given us at this day by Christ. 
1020. b all.    


Meats.  Why God hath given us the free use of all Meats. 
557. a 40. and 556. b 50  Of the difference of Meats, clean & unclean, and why the jews were tied to observe that ceremony. 
555 bal, & 556. all.  For what cause God gave the heathen leave to eat all manner of Meats. 
563. a 40  Two reasons why the jews were tied to the eating of certain appointed Meats. 
562. b 40.50. and 567. a 40  In what respect the heathen might have eaten all Meats. 
562. b 50  What be the true means whereby to sanctify Meats. 
564. b 50. & 517. b 10    


Mediator.  Of our Mediator Christ jesus, and of the mediators of the Papists. 
485. a 50.60. & b 10  How the Priests in the law did represent the Mediator which was to come, and how the ministers of the Gospel do represent him being come. 
1207. b 60. and 1208. a 10  how Christ was the Mediator of the jews, he being then unborn. 
1123. b 40. and that he is ours. 1124. a 10    


Mediators.  We must seek to resort unto none other Mediators but Christ & why? 
418. a all. and b all.  Why Abraham Isaac and jacob were as Mediators after a sort, before Christ came into the world. 
418. a 10  The multitude of Mediators whom the Papists have erected. 
1123. b 50.60. & 418. b 20  What villainy we do to Christ, when we seek any Mediators or advocates besides Christ. 
418. a 60. & b 10. Look saints.    


Meek.  Of the word meek, incident to God, and peculiar to his children. 
1118. a 50.60. b 10    


Meekness.  Not without cause are lowliness and Meekness fathered upon God's holy spirit. 
363. a 30  An admonition to Meekness by the example of Moses. 
106. b 20.30.40 50  Moses an excellent mirror of meekness. 
97. b 40. Look lowliness.    


Members.  How and in what sort we must all do the office of Members. 
94. b 50  Notable doctrine upon these words, Our bodies are Members of jesus Christ. 
225. b 50.60. and 226. a 10  We be adopted by the Gospel to be Members of Christ's body. 
62. b 60  Upon what condition we be Members of Christ's body. 
62. a 50.60. and b 10    


Men.  That it is continually a grief to Men to be counted beasts, and wherein they differ. 
120. a 10.20  To what end God hath printed his mark upon Men, and how they are to be dealt withal. 
515. b 50.60 & 516. a 10  In what cases beasts are better than some Men. 
1148. b 20.30  Men are but a shadow, and therefore we must not depend upon them. 
1073. a 20  What our duty is when Men endued with God's spirit do govern us. 
1073. a 10  Our obedience & duty to God must not depend upon the death of Men. 
1072. b 30    


Merchandise.  Traffic and Merchandise in the tribe of Zabulon and Isachar. 
1217. a 40.50 b 10    


Merchant.  Of a Merchant thief and his theft. 
230. b 50    


Merchants.  A lesson for Merchants and such as traffic by sea: as Zabulon did. 
1218 a 20.30    


Mercy of God and of Men.  When God executeth his rigour, we must not allege his Mercy unto him: Read how. 
328. a 60. and b 10  Unto what speeches we ought to be inflamed when God hath powered out the great riches of his Mercy upon us. 
465. a 50.60  The Mercy of God in forgiving our manifold offences declared. 
246. b 30.40.50  What we have to understand when the scripture speaketh of God's Mercy, and of the forgiveness of our sins. 
431. b 10.20  Of such as take liberty to offend, and presume of God's Mercy. 
405. b 40.50  What kind of Mercy God's servants ought to show the offenders. 
402. a 40.50  What light we ought to take at God's Mercy towards us is worth the reading: page 
376. a 50.60. & b 10  The reward of the Israelites, for showing Mercy there, where they ought to have showed rigour. 
890. b 30.40  Excellent points upon these words, Mercy is more worth than sacrifices 
852. a 40.50.60. & b al. etc. & 853. a all & 854. a all.  A view of God's Mercy toward us, & whereto the same aught to be referred. 
321. b 20.30.40.50. & 322. b 40 50.60. & 323. a 10.20  Of a kind of Mercy which is the cause of innumerable cruelties. 
696. b 10.20.30  What kind of Mercy it is that God commandeth us. 
305. b 40. & 303. a 10.20  Whereto this term mercy doth serve 
193. a 50. & b 10  Why Moses hath assigned a thousand generations to God's Mercy. 
193. a 10.20  What we have to learn in that God compareth his wrath and vengeance with his Mercy. 
192. b 50.60  Why God useth Mercy to some, and rigour to other some. 
190. a 50.60  What we have to note upon the exceeding great Mercy of God showed unto Reuben and them of his race. 
1194. a al.  In what respect rigour rather than Mercy is to be used. 
328. b 50.60  The Mercy of God promised to the faithful and their children. 
190. a 60 & b 10  Promises of God's Mercy to comfort penitent sinners. 
157. b 10.20  The abasing of jesus Christ an evidence of God's Mercy. 
186. a 10  These words, I will have Mercy on whom I will have mercy, expounded. 
167. b 50  how and in what sort every one of us should persuade ourselves of God's Mercy. 
157. b 40  God preventeth us with Mercy: Read how. 
158. a 20.30.40  What men do imagine of the Mercy of God. 
157. a 40  The cause why God telleth us so often of his Mercy. 
156. b 30  Why Papists, Turks, paynim, &c. cannot seek God's Mercy, to taste thereof. 
157. a 30  What should become of us if GOD should withhold his Mercy from us. 
190. a 10.20  The Mercy of God extendeth to all creatures, even to brute beasts. 
1188. b 50.60  The story of Achab who would needs show Mercy to Benhadad. 
328. b 60 & 329. a 10.20.30.40. Look pity.    


Merciful.  The man that pretendeth to be more Merciful than God, is worse than the Devil▪ Read this place advisedly. 
328. b 10.20.30  The allegation, that because God is Merciful, men must also be merciful, answered. 
875. ● 10.20. & 305. a 20.30.40.50.60  Of certain new divines, which will needs have men to be Merciful, & how? 
305. b all.  The cause why Moses, and the holy scriptures do plentifully teach us that God is Merciful. 
156. b 50.60 Look pitiful.    


Merit.  We deserve no benefit or gift at God's hand: Read the place, it excludeth Merit. 
158. a 40.50. & 142. a 20  That it is not in men to Merit everlasting life: Read the place. 
376. a 10.20  The Papists doctrine of Merit or desert noted. 
111. b 50.60  Of a work of Merit wrought on man's part, and devised by the Papists. 
1056. a 30.40. Look Desert.    


Merits.  How mad the Papists are to brag of their Merits: 
Read 268. a 10.20. & 518.40.50. and 946. a 30.40.50. and 1117. & 1118. al.  We must imagine Merits or deserts, no not in the Angels of heaven. 
418. b 50.60  What it is to stay upon the deserts or Merits of men. 
418. b 20  After what manner there are Merits in men, as the Papists say in their distinction or gloss. 
939. a 10  A question touching Merits inferred upon the words of the text, and answered. 
323. a 30. etc.  The kingdom of heaven is not earned by Merits, as the Papists imagine. 
10. b 60  Manifest doctrine, against Merits or deserts. 
295. a 50.60. & 302. a 40. & 1175. a 60. b 10. Look deserts and Worthiness.    


Merry.  With whom or with what company we should make Merry in God's presence. 
901. b 20. etc.  Who they be that must be Merry with those that present themselves to God to offer sacrifice unto him. 
619. b 50  Why it is said by Moses, that men should make Merry with their households before God. 
568. a 10.20.30 40  The jews commanded to be Merry in the presence of the Lord, & why the same is more than once mentioned again. 
507. a 30. & 500 all & 508. a 40    


Metline.  By Metline is betokened a part or portion. 
1117. b 10  Why the word Metline is so often mentioned in the scripture. 
1117. b 20  The Metline of God's inheritance was jacob: and what we are taught thereby. 
1117. b 10    


Meet together.  Of such as pass not to haunt the companies of Christians when they Meet together to hear God's word etc. 
128. a 30  It is expedient for us that there be a day of rest for us to Meet together. 
206. a 30  What we must think with ourselves, when we Meet together in God's Church. 
131. b. 50.60  We cannot be of God's household, unless we Meet together, and how. 
125. b 50  To what end God maketh us Meet together. 
126. b 20.40. & 132. a 10  We must Meet together and that in God's presence: Read the place. 
127. a 10.20    


Meeting together.  Of Meeting together on the Sabbath day in God's Church, and how that day should be spent. Read all the 34. Sermon, and some part of the 25. 
 To what end the Meeting together of the wicked is. 
128. a 10    


Meetings together.  What we must do, if we mind to far the better by the Meetings together that are made in God's name. 
128. a 40  Why common Meetings are made in Churches, or other consecrated places. 
575. a 10.20    


Message.  Of God's sending a Message of peace to Sehon, having purposed aforehand that it should not avail him. 
76. b 30.40.50. etc.  The Gospel is a Message of peace, and how. 
77. b 40.50  In what sort we ought to receive the Message that God sendeth us. 
78. b 10  The Message of God's word cannot profit all men, what must it do then? 
78. a 10.20  Moses was well assured that Sehon would not receive the Message sent from God. 
76. b 30    


Messages.  Why it shall not prevail to reclaim the Messages that God in his own name sendeth unto men. 
76. b 40    


messenger.  Who is a messenger of God, and what ensueth if we despise such a one. 
717. b 30.40.50.60. Look Minister.    


mids.  How the Lord sitteth in the mids of us, Read the place. 
289. b 30  When God is specially among us and in the mids of us. 
336. b 40. Look Presence.    


Mighty.  Why Saint Peter termeth the hand of God Mighty, and what we have to learn thereby. 
394. a 20.30.40  Why the title of Mighty is attributed to God. 
18●. a 60. & b all. and ●89. a 10.20. & 337. a 20. etc. 446. a 40  What we have to note upon these words. Their Mighty one is not as yours. 
1150 b 50.60. & 1151. all.    


Mildews.  Of the blastings or Mildews, & whereof they come. 
966. b 10    


Mildness.  Of the Mildness of Moses, and how that quality changed in him to the contrary, and why. 
1101. a all. Look Meekness.    


Milk.  The true meaning of these words, We must not seethe a Kid in his Dams Milk. 
560. a 50.60    


Millstone.  What we have to learn by the Law forbidding a man to take the upper Millstone to gauge, and why it speaketh expressly of millstones. 
845. a 50.60. b 10. Look Gage and Pledge.    


Mind.  The fondness and vanity of our Mind noted. 
273. a 40.50    


Mindful.  The diverse and sundry means that God used to make the jews Mindful of him. 
458. a 40.50.60. & b 10    


Mingling.  What doctrine we are to gather upon the Mingling of sundry grain in the field. 
781. a 60. & b all. and 779. b all.  Against Mingling of God's creatures, and that it is a thing which we ought not to do. 
781. b all. 782. a all.  Unto what point God meant to train us by forbidding all manner of Mingling. 
780. a 50.60. & b all.  Of Mingling thirst and drunkenness together. 
1035. b 30.40  All needless Mingling of things are evil, and why. 
782. b 10    


Minister.  In what respect Moses is but a Minister of the letter. 
404. b 50  Why Saint Paul termeth himself a Minister of the spirit. 
404. b 50.60. & 405. a 10.40  The Minister in Baptising representeth the person of Christ. 
1055. b 40.50.60. Look Preacher & Teacher.    


Ministers.  Whose scholars Ministers must first be, before they teach others. 
258. a 60. & b 10  What service God requires at their hands that be Ministers of his word 
427. b 40. & 258. b all. & 93. a 40.50.60 & 7. b 10  To pray to God to 〈◊〉 such as have offended is a principal point of the Ministers duty: Look the place. 
4●4. b 30. etc.  Ministers in the Church is God's inviolable ordinance: and what thereby we learn. 
258. a 10.20.30  That all such a preach the Gospel are spiritual. Ministers, and how. 
405. a 40  Ministers of the Church are in the same degree that the Prophets were, and how. 
666. a 20.30  Of the authority of God's Ministers, & that they be his heralds. 
945. b 10 20  That Ministers, etc. aught of reason to be found and maintained. 
658. a 60. & b 10  The unthankfulness of the world both towards God and the Ministers of his word noted. 
514. a all.  Of men that refuse to hear the Ministers of the Gospel. 
56. a 30. etc.  The duty of the Ministers of the word in what things it consisteth. 
428. a 30. & 143. a 40  What Ministers have to learn by this that God attributeth all sovereignty to his son by name, and will have all Prophets to be under that head. 
666. a 50.60. & b al.  A consideration for the Ministers of God's word worth the marking. 
78. a 10. & 17. a 20.30. & 144. a 60. b 10. & 1098. b all.  Mildness and lowliness required in the Ministers of God's word. 
22. a 50  A most excellent point of doctrine for the Ministers of God's word most precisely to ponder. 
144. a 60. & b 10  Wherein the Ministers of God's word should comfort themselves at this day, when they see their preaching so little prevail. 
10●9. a 60. b 10 20  An admonition to Ministers concerning a request which they are to make unto God. 
1246. a 20.30  Of the election of Ministers, and what is to be considered therein. 
1245. b 10.20. & 1202. b 60. & 1203. al.  Of God's word and the Ministers of the same, and what account we should make of them. 
1190. all.  Reasons why we ought to hear the Ministers of God's word, though they be but men. 
256. a 20.30.40.50  That the Ministers of God's Church succeed in the Levites room: and how they ought to be affected in respect of their Temporal riches & wealth, etc. 
430. a 30.40.50  Saint Paul's meaning in saying that Ministers are dealers forth of God's secrets. 
253. a 10  Why it was God's will that in the Church there should be Ministers. 
258. a 10 20  The Ministers charge concerning praying, and showing others the way to pray. 
1207. a 60. b all.  What authority Christ hath given to the Ministers of his word. 
431. b 50.60. Look Preachers and Teachers.    


Miracle.  The increasing of the jews was done by Miracle, not by the common order of nature. 
1116. b 30.40  Of a double sign or Miracle showing unto the jews that God was nigh unto them. 
1087. a 60. b al.  The raining down of Manna from heaven was a visible Miracle, and how little the jews were moved thereat. 
1019. b 60. and 1020. a all. Look Wonder.    


Miracles.  What mischiefs and inconveniences have befallen under the colour of Miracles. 
163. a 50.60  Why it would have been to small purpose, if God had but only wrought Miracles, when he brought his people out of Egypt. 
165. a 10  To what end, God sendeth false Miracles by false Prophets. 
531. a 50.60 b 50.60  The Gospel warranted with more Miracles than ever the law was. 
131. b 10. & 257 a 30.40. & 184. a 40  Whereto all the Miracles that were wrought in delivering the jews out of Egypt, do serve us. 
163. b 40.50  The end whereto Miracles and wonders do tend. 
163. a 50  how God will have himself known by Miracles. 
163. b 10  Moses matcheth the word and Miracles together. 
162. a 10  What manner of Miracles the Idols of the heathen were. 
161. b 60  The Law was ratified with many Miracles. 
131. a 40.163. b 30. & 184. a 40  how and in what cases Gods punishments become Miracles. 
989. b 10.20. & 990. a 10.20.30  The Miracles that God wrought in former time must serve for our instruction. 
251. b 10  What false Miracles are, and the end whereunto they serve▪ 
535. b 10    


Mirth.  Of a certain Mirth mentioned by Paul, which ought to be in us. 
611. b 20.30  The cause why men cannot keep measure in their Mirth without some disorder always. 
507. a 40  What our Mirth must be, and when the same is cursed of God. 
500 b 10  In what respect our Mirth will always be moderate, and will have a good end. 
507. a 60. b 30. Look Rejoicing.    


Mischief.  Every man moorneth in misery, but none hath an eye to the cause of the Mischief. 
5●●. a 30 etc.  What is the cause of all mischief, and why we profit no better by Gods teaching. 
293. b 30.40. Look Naughtiness and Wickedness.    


Misery.  The Misery and Wretchedness of our state compared with that slavery of God's people. 
14●. a 30.40.50.60  Every man mourneth in Misery, but none hath an eye to the mischief. 
519. a 30.40.50.60. Look Wretchedness.    


Miseries.  How we must think of our Miseries when God hath delivered us out of them. 
363. b 10  From whence all the Miseries whereunto mankind is subject do proceed. 
948. b 50.60. & 549. a 10. b 30.50  A protestation commanded to be made by the jews, putting them in mind of their Miseries. 
895. al. & 896. al.  Against such harhearted folks as are not moved with the Miseries of others, to pity them. 
864. all.  Many Miseries comprehended under this word man.. 
590. a 40. & b 10  Why we must think the Miseries that God layeth upon us to be good. 
61. a 60  Why we must be contented, though God suffereth us to linger still in our Miseries, etc. 
105. a 50.60. & b 10  How the remembrance of the Miseries whereout we are escaped aught to be printed in our minds. 
283. b 30  The manifold Miseries of mankind by the fall of Adam. 
992. b 40.50.60. & 993. a 10.20  Whereto all the Miseries of this wretched life do serve. 
432. a 10.20.61. b 10  Our murmuring manner of mu●ing on the Miseries of our life. 
348. a 10  The blame of all our Miseries is to be laid upon ourselves, and why. 
260. b 40.50. & 263. b 30.50    


Miserable.  The state of the faithful too Miserable, both generally and particularly: and how they are comforted. 
1168. b all, & 1169. all.    


Misfortune.  Against such as complain of their Misfortune, and that there is no such misfortune. 
964. b 10.20    


Mitre.  Of Aaron's Mitre, and what was written in the same. 
1199. a 30. etc. Look Aaron.    


Moab.  How the poor jews were dealt with all when they fled to Moab in hope to have refuge. 
69. b 20.30  The interpretation of the word Moab. 
68 a 50  Moab and Ammon harlots birds borne in a brothel house. 
68 b 10    


Moabites.  What regard God had of the Moabites and why he would not have the Israelits, to make war against them. 811. a 10. The reason why God forbiddeth the jews to receive them being cursed. 808. a 50.60. they were kinsmen of the children of Israel by reason of Lot. 808. b 40. Why they and the Ammonites were forbidden to enter into God's sanctuary, & why the jews were forbidden in no wise to seek the peace and prosperity of them. 798. a 40.50.60. b all, & 799. all, & 800. al. how they went about to win God's favour. 803. a 40.50. the malice of the Moabites against the Israelites. 802. a 50.60. & 69. b 10. one good thing noted in Balaac and in them: for our instruction▪ 
802. b 50.60. & 803. a 10.20. etc.    


Moderation.  A law made for the Moderation of punishments to be inflicted upon malefactors. 
875. b all, & 876. all.    


Modesty.  Modesty required in women, and what kind of Modesty the same is. 
884. a 20.30  With what Modesty men ought to present themselves unto GOD, when they make their offerings unto him. 
900. b 10.20.30.40. Look Honesty.    


month.  In what month the jews were appointed to eat their paschal lamb. 
601. b 40    


Months.  The Months among the jews went according to the course of the moons. 
610. b 50  Why the jews had their Months intermingled one with an other. 
601. b 40.50    


Monks.  Of a perfection which the papists say none but Monks must have. 
771. b 10  The holiness and hypocrisy of Monks compared with that of the scribes, and pharisees. 
784. a 40.50. b 10    


Money.  Money is a privileadge and a sacred thing, and why. 
63. a 60    


morning.  Excessive morning for the dead kinsfolks forbidden. 553. a 10.20. and of our folly & disfiguring of ourselves in these days in so doing. 
553. all, & 554. b 10. & 561. all.  morning for the dead, a rite used among the jews, and for how long. 
1241. b 40.50. etc.  Whether morning for the dead do stand with Christianity. 
1241. b 50.60. & 1242. a 10  Two things to be observed in lawful morning for the dead. 
1242. a all.  A commendable and well ordered morning for the death of good and honest men. 
1242. a 60. b 10  morning for the dead must be moderated and done with measure. 
1242. b 10.20  In morning for the dead that were our friends, we must not fall into despair as how. 
1242. b all.    


Mother.  Why the Church is generally called by the name of Mother. 
883. a 20  Of children that refuse to obey their Mother: and that rule over them belongeth unto her likewise. 
755. a 50.60    


Mothers.  Against Mothers that have no care for their children. 
775. b 30.40. Look Parents.    


Mortification.  Of Mortification which is the perfection of our life. 
443. a all.  Of the sacrifice of Mortification, and how we should present ourselves therewith before God. 
820. b 40.50  Touching the Mortification of our affections, lusts, and vices: 
Read page 731. a 30.40. etc. b 60. & 732. a 10. & 747. a 10    


Moses.  Whether Moses saw God in his glory or no. 255. a 60. & b 10. he was buried in Nebo, and that God buried him. 1237. a 40. & 1180. a 10. he prepareth himself to die, according to Gods will. 1236. a 10. he was not buried after the common fashion and why. 1237. b 10. Why his face was covered with a veil. 1200. a 50. & 403. b 20.30.40. after what sort he was glorified, and of the shining of his face. 1188. a 10. & 1237. b 50.60. his blessings upon the twelve tribes severally expounded in the sermons 192.193.194.195.196.197. in what respect he was called the man of God. 1185. b 10. it is not meant that he was a king in Israel, as some gather by the text in whose time no king was in Israel. 1192. a 20. he was of the tribe of Levi, and how he dealt with that tribe. 1199. a 40. Of him and Aaron, and of Gods punishing of them. 1178. all, & 1179. all. what was the cause that he set all his mind upon the good mountain, etc. 103. a 10.20. of his meekness, and the excess of his affections, etc. 97. b 40.50. how he should offend seeing it appeareth not in the whole story. 49. a 10.20.30.40.50.60. jethro an heathen man was his father. 13. a 20. the singleness of his heart in discharging his office. 5. a 60. b 10. his authority in publishing the law, and what those horns which men attribute unto him, were. 1. b 30. & 2. a 10. he behaved himself lovingly and rigorously to the Israelites: read the place how. 144. a 30.40.50. he testifieth his fault why he was excluded out of the land of Chanaan, and what he teacheth us in that behalf. 1073. b 30.40.50.60. & 1074. a 10. & 1183. a 10. no prophet in Israel like him, and why God did so magnify him. 5. a 20.30. & 1246. b 30.40.50.60. & 1247. all, & 258. b 10.20. & 1198. b all, & 1246. b 30.40 & 1247. a all, & 266. a 20.30. & 389. a 40.50. he is mourned for of all the people of Israel, and what we have to note in that. 1241. b 50.60. the cause why his life was so prolonged. 1241. a 40.50. his age and diverse things notable in him. 1241. a 30.40. etc. & 98. a 10.20. & 1073. b 20. a form of speech, whereby he might seem, not the mildest but the roughest man alive. 1101. a 10.20. God telleth him that he must die: and what we have to learn thereby. 1088. b 10. etc. why his grave is unknown to this day, and what we have to note thereupon. 1240. a 20.30.40. & 1237. b 10.20.30. & 1184. a 60. he beareth Gods banishing of him out of the land of promise patiently, and of his fault. 1236. a 10. b all, 1182. b 30.40.50.60. & 1183. a 10. he saw the land of promise, but was shut out of it, and why. 1073. a 40.50. & 1235. b 50.60. & 1179. all, & 1181. b 30.40. the great care that he had for the people's welfare. 142. b 30.40.50. he is disgraded from his office, and josua set in his room. 197. a 40. Notwithstanding his age of six score years, yet did his senses continue in their full strength. 106. a 30. he obtained special favour in God's sight above all other, and why. 105. b 30. though he were bereft of the land of promise, yet was that no impeachment to his salvation. 
104. b 20    


Mouth.  The meaning of these words, Man is nourished by every word that cometh out of the Mouth of God. 
351. b 30.40.50.60. & 352. a all.  In the gospel we have the Mouth of god open most of all. 
32. b 40  In what sort we must pray to God with our Mouth. 
362. b 10.20.30  What is meant by yielding to God's Mouth. 
32. b 20.30. & 33. a 10 20. & 52 b 40. & 1237. a 50  Of having the word of God always in our Mouth: 
Read all the 176 sermon, where Moseses song is treated of, and in the sermon going before, being the 175.  How the jews were disobedient to the Mouth of God. 
55. b 60. Look word of God.    


Mount.  Why Mount Horeb ought to have been sanctified and acknowledged holy. 
387. b 10  Why Moses and Helias did appear at the transfiguring of Christ upon the Mount. 
390. a 10  Why God choose Mount Zion for his dwelling place. 
1210. b 50  Moses is told of God that he shall die upon Mount Nebo. 
1180. a 10  The situation of Mount Pharan, mount Seir, and mount Sinai. 
1186. b 10. Look Hill.    


Multitude.  Doctrine to be gathered upon these words, God spoke to the whole Multitude. 
248. a 10.40.50.60. & b 10 20.30 40  Two preferred before a whole Multitude of seven hundred thousand. 
47. a ●0  When and in what cases we must let the greater Multitude of men alone. 
31. b 10.20  To be carried away with the Multitude is no good excuse for us before God. 
31. b 40  Not the Multitude, but the better sort to be regarded. 
31. a 20.50  The common trade and custom of the Multitude. 
31. b 30  The Papists vaunt their religion to be true because it is received of the greater Multitude. 
1040. a 20    


Murmur.  David diversly affected in his life time, yet did he not Murmur against God. 
951. b 30.40.50.60. & 952. a 10. etc.  In what danger he is that doth but Murmur against his neighbour. 
220. b 50. & 221. a 10  We must not Murmur at our estate how miserable and distressed soever it be: look the place. 
409. b 30.40    


Murmuring.  Two hundred and fifty swallowed up of the earth for Murmuring against Moses and Aaron. 
461. b 50.60  The Murmuring of the jews against God at Giberoth Thavah. 
407. b 40.50.60  Why the Murmuring of Aaron against Moses was not punished, considering that others offending in the like were not unpunished. 
851. a 30. 40.50.60  What will become of our Murmuring against God, if we be afflicted out of measure to our own seeming. 
89. a 40  The manner of the Israelites Murmuring in the wilderness. 
49. a 10.20. & 408. b 40.50. & 409. a 30.40  The Murmuring of the jews made Moses forget his duetis. 
50. a 10.20  Murmuring against God punished with death 
42. b 60.71. b 50  Notable doctrine upon the Murmuring of the Israelites against God. 
33. b 10.20.30.40.50.60. and so forward. & 34. b 20.30  We also, as well as the jews, fell a Murmuring and grudging against God. 
34. b 30    


Murder.  The horribleness of Murder set forth by the striking off of a heckfers head 
741. a 30.40  Of the word Murder, and of what large signification the same is. 
737. a 40.50. & 516. a 60. b 10. & 686. a 60  Of wilful Murder, done of conceived hatred and rancour. 
696. a 60. & b 10  An objection answered for the excusing of the heathen, who honoured their idols with the Murder of their children. 
523. b 10.20  It is not for nought that God forbiddeth Murder: Read why. 
219. a 60 & b 10. & 172. a 20.30.40.50  In what respects we are guilty of Murder before God. 
516. b 20  how men should deal to come to the truth of things in a case of Murder. 
175. b 40.50.60. & b 10  Why God setteth down the word Murder expressly in the commandment. 
219. a 40.50  The right & ready way to condemn Murder in another. 
173. b 20  The law, Thou shalt do no Murder, expounded. 
777. a 10.20.30  The intent and purpose of Murder, & how it is to be punished. 
221. a 60. & b 10  What things are condemned for Murder before God. 
221. b 30.40  What God showeth us on the contrary part, in forbidding us to Murder. 
221. b 60  Why God forbade Murder, before he came to command charity. 
223. a 30.40  Murder cannot be committed, but the land must therewith be defiled. 
220. a 20. & 740. b all.  He that helpeth not his neighbour at his need, doth what he can to Murder him. 
222. b 20.30. Look manslaughter.    


Murders.  God curseth whole countries for suffering of Murders. 
172. b 10.20  Notable doctrine when Murders are freely committed for want of good execution of justice. 
692. b 10  What Murders are wilful in Caluines judgement. 
172. b 30.40. & 173. a 10 20  Why it is said that the blood shall be upon a whole nation, when men have not been held short that they might not commit Murders. 
691. a 50.60. & b 50.60. & 692. a 10. Look Manslaughters.    


Murderer.  Why GOD speaketh in such plain words. Thou shalt not be a Murderer. 
219 a 10.20.30  Why Saint john calleth him a Murderer that hateth his neighbour in his heart. 
221. a 30.40. & 173. a 50  Notable evidences to convince a Murderer, his offence being never so much cloaked. 
145. b 40.50.60. & b 10  The solemn protestation that a judge must make if a Murderer be not found. 
172. b 20  It is a heinous crime to let a Murderer escape unpunished when he is known. 
173. a 10. Look Manslear.    


Murderers.  That we must not be Murderers, read page 
218. b 50.60.  and so the whole sermon. 
 The Rabbins say that the souls of Murderers do ask vengeance continually at God's hand till they have had justice done them. 
692. a 10  God will have Murderers that have violated his image executed by justice, and why. 
173. a 30  What account we must make of Murderers and bloudshedders. 
173. a 40.50  Note whom God accounteth Murderers. 
219. a 50.60. & 689. a 50. Look manslayers.    


Musters.  These words of the Psalmist (In the day of the Musters which the king shall make, whom God hath set over us) expounded. 
721. b 10. etc.  Of the day of Christ's Musters, how long the same lasteth, and how often he doth exercise his Musters in us. 
722. a 10    


Mysteries.  How we must behave ourselves when God's holy Mysteries come in question. 
199. b 20. Look Secrets.     

N  


Naked.  Of stripping ourselves Naked, which is done by committing of sin. 
1151 b 30.40    


Name of God.  God's holy Name abused with swearing Read how. 
287. a 10.20  Gods Name must not be tossed among us like a tennis ball. 
195. b 10  What we do acknowledge by swearing by God's Name. 
194. b 20.285. b 40  Of taking Gods holy Name in vain: Read page 194. and so forward the whole sermon through. 
284. b all, & 285. a all, & 287. a 10.20  calvin showeth how Gods Name trotteth about like a post horse. 
195. a 30  What is the lawful mean whereby we may rightly use the Name of God. 
194. a 40. & 198. a 20.30  What we have to do whensoever we speak or be spoken to in God's Name. 
119. b 50.60. & 286. b 30  How we profane or vnhalow the holy Name of God. 
194. b 10  The Name of the Lord as much to say as the majesty of the Lord. 
661. a 10  The cause why jacob a little before his death, said, Let my Name be called upon over Ephraim and Manasses. 
417. b 10.20.30  Of sanctifying Gods Name, what is meant thereby, and how Moses offended in the neglect thereof. 
1182. b 30 40.50.60. & 198. b 10.20.30  In what cases we may defy all them that cloak themselves under the gay mantle of God's Name. 
684. b all.  Whensoever we falsely pretend the Name of God for a colour, our fault is double. 
543. a 60. b 10  Why God saith he will choose a special place to put his Name in. 
509. b 20.30.40. & 894. all.  The Name of God is an invincible foretresse. 
335. b 40  The wretched world hath been beguiled under pretence of God's Name, and how. 
682. b 10.20.30  How GOD will use us for abusing his Name. 
195. a 50.60. & 197. a 50.60. b 10.20  We be not worthy to take God's Name in our mouth after any manner at all, and why. 
194. a 20 30  God taketh it as a kind of his service when men swear by his Name. 
194. b 10  In what cases God vouchsafeth us the use of his Name. 
194. a 50.60. & 195. b 10    


Name or fame, and Good name.  What regard we have of the Name of a man whom we have in estimation. 
195. a 20  What we have to note upon these words The Name of such a man shall be razed out from under heaven. 
1038. a 10.20.30  What we must do if we have a care of our Good name. 
786. b 60. & 787. a 10  That the Good name of a man & woman is to be maintained, and the slanderers thereof to be punished. 
785. b all.    


Nation.  The meaning of these words, I will provoke you by a Nation that is no nation▪ 
1136. a 50.60. b all, & 1137. all, & 1138. b all. Look Heathen.    


Nations.  Notable doctrine upon this speech, Thou shalt not follow after the Gods of the Nations. 
288. b all.  God's four hundred years forbearance of destroying diverse Nations for their abominations. 
303. b 40.50.60  Gods commanding that these Nations should not be suffered nor reserved alive, was not for nought, and why. 
307. a 30  Few Nations enjoy the like benefit as God hath bestowed on us. 
153. a 10  How maliciously the jews considered these words, Ye shall reign over many Nations. 
580. a 30. Look Heathen.    


Nature of God, and of man.  God of his own Nature is pitiful. 
156. b 20.50  The Nature of God clean contrary to ours. 
157. a 10. & 140. a 50.60. b all.  For what cause Christ took our Nature upon him. 
336. a 60  How by Nature we desire to be deceived. 
122. b 60. & 123. a 10  God gave Moses a sight above the power of Nature. 
106. a 30  We be all damned by Nature, and why 
78. a 20  We have too ticklish a Nature, and in what cases. 
54. a 10  The mischief that we fall into following our own Nature. 
46. a 40  The increase of people cometh not of the common order of Nature. 
17. a 40  Our state what it is if we be left in our first Nature. 
844. b 40  The agreement between man's Nature and God's righteousness. 
244. b 20.30.40  A straighter bond than the bond of Nature common to all mankind. 
233. b 10    


Naughtiness.  What we have to pray for at God's hand, seeing we be so froward as to rush into all Naughtiness. 
519. a 40  The means and ways to discharge ourselves of all Naughtiness and guile. 
604. a 20  A view of the jews Naughtinese together with a view of ours in these days 
520. a 60. & b 40  A lookingglasse of the Naughtiness of our nature. 
1013. a & b 50.60. & 1014. a 10. Look Corruption and wickedness.    


Nazarite.  The reason why joseph was called a Nazarite: and what we have to note thereupon. 
1212. all.    


Need.  Of neglecting to help our neighbour in his Need: 
Read page 222. b 20.30  Need is no where but among such as are not able to recompense. 
582. b 20    


Necessity.  How we must behave ourselves to Godward, when Necessity doth pinch us. 
410. a 30  God is not bound to any Necessity, Read how. 
352. a 30. Look poverty.    


Necessities.  God doth vouchsafe that we should have a care to provide for our Necessities. 
355. b 50.60    


Necromancy.  Necromancy, or ask counsel of the dead forbidden. 
670. b 60. & 671. a 10    


Negligence.  The Negligence of parents, in looking to their children's good life, noted, and their charge and plague declared. 
755. all, & 756. a all.    


Neighbour.  Of misusing our Neighbours in speech. 
221. a 10  The cause why Saint john sayeth that he which hateth his Neighbour in his heart is a murderer. 
221. a 30.40 & 222. b 20.30  That the law hath used this word Neighbour of purpose, and why. 
772. a 50  Our usage, if a man tell us that we ought to consider the good that God hath done to our Neighbour. 
70. b 30.40.50    


Neighbours.  Men cannot discharge their duty towards their Neighbours if they be not lead by the fear of God. 
212. b 10  The cause why we be cruel to our Neighbours. 
210. b 10  What we ought to do if we see any of our Neighbours in necessity. 
580. b 50.60. & 95. a all.  In judging our Neighbours what mean we must keep. 
89. a 30  How we must use ourselves to our Neighbours. 
80. a 30. & 140. b 10  A note for such as pill and poll their Neighbours. 
70. b 40  What we ought to do, the nearer that God maketh us Neighbours. 
68 140  Of bearing false witness against our Neighbours, of the divers ways of harming them, and how we ought to seek their welfare: 
Read page 235. a 60. etc.  Of two things wherein we offend our Neighbours. 
885. a 30  Why we be far nearer Neighbours to the Papists than to the Turks or Paynims. 
809. b 40.50  What the law meaneth when it speaketh of Neighbours: and whom we ought to judge our Neighbours. 
772. a all.  What we must do if we will live among Neighbours. 
214. b 30  The end of God● placing of Neighbours so near together. 
62. b 20.30    


Nepthalim.  The state of Nepthalim better than the state of D●n or Gad. 1226. a 40.50. he is called courteous, mild, and gentle, and that no man should molest i●. 1226. a 40.50. the blessing of Moses upon that tribe and what we have to note therein. 1226. a 30. and so forward. he is said to possess the South and West, and what that meaneth. 
1227. a 50.60. Look Tribe.    


Nilus.  What we would think with ourselves if we had such a river as Nilus to water our land. 
467. b 20  Of the river Nilus, and the manner of the overflowing of the same once a year. 
466. b 40.50.60    


Nobility.  The Nobility of all m●nkinde declared lest any should brag of their pedigree. 
186. b 20.30    


Novelties.  The Papists judge all that we do to be but Novelties, and why. 
1129. b 50  Of Novelties, and of how large a signification that word is. 
1129. a 10.20    


Number.  Notable doctrine upon these words, there shallbe a small Number left of them. 
152. b 30  We must not think our faults the lighter for the greatness of the Number of them that offend with us. 
521. b 30.40.50.60  A less Number of devout Christians than of jews, though they be but a few. 
32. a 10.50  Not the greater Number, but the better sort though the fewer to be regarded. 
30. a 50. & b 10.20.30.40.  The Number of misbelievers is far greater than the believers: look the place. 
1031. a 60. b 10  The cause why God brought the jews to a small Number. 
1003. b 60. & 1004. a 10  The Number of heads of houses descended of the tribe of Reuben. 
1194. a 20. b 30  Of the Number of the Israelites rising from a few to an infinite multitude. 
453. a 50.60  By the Number of three is meant any number above two: look in what sense this is spoken. 
699. b 10     

O  


Obey.  How we must arm ourselves against all lets to Obey God. 
331. b 30.40  To Obey God is the mean of prosperity. 
263. b 40  The whole fault why we Obey not God is in ourselves. 
434. a 60. & b 10  God promiseth not any thing, but to such as Obey his word: look on that place. 
484. b 30.40.50.60  What all such as Obey not the gospel do deserve in S. Paul's judgement. 
486. a 50  A general doctrine for all degrees, in that they are commanded to Obey God. 
215. a 50.60. & b 10.20 30.40.50    


Obedience.  The Obedience of Moses unto God, notwithstanding he wanted the honour of his charge. 
107. a 20.30.40  We have need to be prepared to the Obedience of our God, and why. 
109. a 50  The cause why we cannot hold ourselves in Obedience unto God. 
114. a 10  The Obedience of the Papists is devilish, and why. 
115. b 20  The Obedience of Christ apparent by his sufferings. 
349. a 40.50  God mindeth to try our Obedience towards him and how. 
13. a 50. & 32. b 50. & 67. a all, & 60. a 50.60. b 10. & 113. b 30. & 208. b 40. & 250. b 50.60. & 349. a 40.50.60. b 10. & 381. a all.  At what thing true Obedience must begin. 
217. b 10.694. a 40. & 911. a 60. b 10  Whereunto all the Obedience that is yielded to mortal creatures must tend. 
217. b 40.50  The Obedience that God requireth of us set down in a supposed speech of God. 
412. b 20  Why Obedience is mentioned after love. 
468. b 30.40  The means that God useth to bring us to Obedience. 
366. b 10.20.30.40.50.60. & 263. b 30.40.50.60. & 264. a 10.20. & 1057. a 30.40. & 925. a 30.40  A notable trial of the jews Obedience the same tending to our instruction. 
498. a 50.60. b 10.  Of the Obedience that God requireth of us, and wherein the ●ame is performed. 
526. b 10.20.30. & 360. a 60 b 10.  What want of Obedience there is to God's word, and the preaching of the same. 
538. b all.  Two similitudes showing of what force God's word ought to be to hold us fast in his Obedience. 
528. a 50  The truest Obedience of faith. 
81. b 30  Of Obedience to men's traditions and imaginations. 
484. b 50.60  A ready and expedite way to prove & try our Obedience to God. 
579. b 20.30.40.50  The world holdeth scorn to give God his due Obedience, and how. 
627. b 50.60  Why God requireth Obedience at our hands, and to what end. 
1057. a 30.40  What Moses showeth us in joining the Obedience of the law with love. 
1067. b 10  How heaven and earth do teach men Obedience. 
1070. a 10.20  What kind of Obedience our true righteousness is. 
380. b 60. & 381. a 10  Of Obedience unto God and to magistrates, and in what cases obedience is to be denied unto superiors. 
1246. a 40.50  The root of Obedience is to love God. 
192. a 20  For what kind of Obedience we ought to pray in afflictions. 
89. a 40.50  A warning to all folks to live simply and peaceably in Obedience to their superiors. 
104. b 10  Without Obedience we cannot build but to our confusion. 
98. a 40  Gods promise of mercy to them that abide sound in Obedience unto him. 
193. a 30.40  how to live holily in the Obedience of God. 
201. b 30.  The excuse that the world useth to exempt themselves from the Obedience to God's word. 
183. b 50  The Obedience of men to God must be voluntary and free, not forced or constrained. 
870. b 50.60. & 871. a 10  How the Obedience of Christ is communicated unto us, as if it were our own. 
301. b 40.50  God in word hath given us the rule of Obedience to all superiors. 
215. a 10.20  Why God deserveth that we should yield him Obedience, in so much as he hath given us his word. 
298. b 10.20  By the Obedience of Christ both we and our works are counted righteous 
301. b 20.30.40.50.60  That the ground of all sacrifices is Obedience, & what we have to learn thereby. 
908. b all.  The cause why we shall never attain to the perfect Obedience of God. 
945. b 50.60  how we ought to bethink ourselves concerning dutiful Obedience unto God. 
870. b 10.20.30.40  The common saying of the heathen concerning the Obedience which they yielded to God and to their parents. 
759. b 60. & 760. a 10  Obedience of children to their parents, and wherein the same consisteth. 
759. a 60. & b all.  The cause why we become subdued to the Obedience of God. 
78. b 10.20  In what sort we ought to submit ourselves to the Obedience of God. 
38. a 10  We must not refuse Obedience to God under pretence of our own feebleness. 
14. a 60. etc.  The fruit and commodity that followeth Obedience. 
37. b 20  The manifold impediments that hinder our Obedience to God's commandements. 
75. a 10.20.30.209. b 10.45. a 40  Obedience must be a cresset unto us to show us the way of Gods will. 
58. a 10  How far the Obedience of a great many now adays is extended. 
115. a 40. Look Homage and service.    


Oblations.  To what end God requireth Oblations, and of what kind. 
609. b 60. & 610. a 10. Look Offerings.    


Observation.  Of the perfect Observation of the law, and why men are charged with it absolutely. 
998. b 50.60. & 999. a 10.20    


Occasions.  Of preventing the Occasions of evil: Read. 
343. b 10.20.30. etc.  The Occasions that may entice us to whoredom are to be eschewed. 
226. b 60. & 227. a 10.20.30.40.50.60  how God cutteth off Occasions of pride and jollity in us. 
988. a 40.50  Of seeking Occasions of evil, and that we must take heed thereof. 
722. a 40.50.60    


Offend.  How we should bethink ourselves when we be tempted of Satan to Offend our God. 
1149. a 60. b 10  Of such as take liberty to Offend, and presume of God's mercy. 
405. b 40.50    


Offended.  How every particular person should bethink himself when he hath Offended. 
293. a 60. & b 10    


Offender.  Laws concerning the body of an Offender by hanging. 
761. a 30. etc.  Why we must not defame an Offender, when his fault is amended. 
237. b 40    


Offenders.  Of punishing Offenders, 
read page 329 a 60. & b 10  What course men are commanded to keep in punishing Offenders. 
633. al.  How Offenders must be ordered for the knowledge of the truth of their fault. 
175. a 10. Look Malefactors.    


Offence.  God's intent in showing us that he cannot away with some Offence. 
42. b 60 & 43. a 10  Necessary doctrine of giving occasion of stumbling and Offence. 
50. a 30  Wherein the jews increased their Offence against God. 
53. b 30  Their Offence the greater that do amiss unconstrained by any extremity: note how. 
65. b 30  When we are so bold as to make a request clean contrary to Gods will, our Offence is double. 
97. a 50  A point to be marked, in that the murmuring jews forced Moses to commit Offence against God. 
104. a 30.40.50  What we must do to keep ourselves from all Offence against God. 
343. b 10.20  Nothing is permitted us that breedeth Offence and why so. 
516. b 50.60  What manner of man we ought not to charge with any crime or Offence. 
175. b 10.20  how we should bethink ourselves, when we have committed any grievous Offence publicly. 
293. a 40  How these words are to be taken and meant, that a whole land is guilty of sin, if an Offence remain unpunished. 
842. all. Look Fault and Sinne.    


Offences.  God's banishing of Moses out of the land of promise was for his own Offences sake. 
104. a 10.20  The mercy of God in forgiving our manifold Offences declared. 
246. b 30.40  A form of examining ourselves, and the Offences that we have committed. 
382. a 10.20.30  The duty of such whom God hath put in office to see Offences committed duly punished. 
402. b 10. & 706. a all.  That we must not wink at Offences and sins, and what shall betide us if we do. 
550. b 20.30.40. Look Faults and Sins.    


Offer.  What things the jews were bound by the law to Offer unto God. 
566. a 40  We must Offer unto God all that ever he hath bestowed upon us, as for example. 
630. b 30.40    


Offering.  Touching the Offering up of ourselves unto God, 
read advisedly page 595. b 40 50.60. & 596. a 10    


Offerings.  With what modesty men ought to present themselves unto God, when they make their Offerings unto him. 
900. b 10.20.30.40  Touching our Offerings to God, and what we ought to do in that behalf 
900. a 30.40.50.60. & 609. a 30.40.50 60. & b all, & 619. a all, & 903. b 10. & 819. a 40.50.60. b all.  Of the Offerings that we Gospelling Christians make to God. 
630. a 20.30  Offerings mingled with defilementes, and that God will accept none such. 
908. a 30.40.50.60  The meaning of these words, I have not withheld mine Offerings in the anguish of mine heart. 
907. a all. Look Sacrifices.    


Office.  How far off private men be from minding their Office & charge. 
15. a 20  An error in putting a man in Office but upon hope, without good knowledge and experience had of him. 
16. a 30  We must not envy them that are advanced to Office. 
15. a 60  How they that are to bear Office in a commonwealth are to be chosen. 
15. b 30.40  The Office of justice is an honourable service. 
18. b 10  When GOD will have an Office or charge laid upon us, it becometh us to take it. 
21. b 50  What things Moses sought in the resignation of his Office to josua, and all his other good dealing. 
197. a 60  Moses deposed from his Office, of leading the people into the promised land, with dishonour and shame. 
107. a 30  Encouragement and instruction necessary for such as bear Office, and against such as neglect the same. 
107. b 30.40.50.60. & 13. b all, 14. a all.  The duty of such whom God hath put in Office to see offences committed duly punished. 
402. b 10. & 657. b 30  What kind of men must be chosen to bear Office, and what kind of men thought unfit. 
621. b 10. & 622. a 40.50.60. b 10  The double Office of jesus Christ declared. 
642. a 40  The cause why men be so fearful to do the things which belong to their Office. 
1076. b 50.60  Of a double Office which God executed among the jews. 
753. b 10    


Offices.  Paul distributeth Offices in such wise in the Church, as every man must have his portion, and why. 
14. b 30  Offices are set to sale now a days as well as other merchandise. 
621. a 20.30    


Officers.  Of the election of Officers, and what manner of men are chosen to be Officers of justice in these days. 
16. b 10.20.30.40  The foul inconveniences that follow the choosing of Officers before they be well known and thoroughly tried 
602. b 30.40  What kind of men are to be chosen Officers in a commonwealth, and what kind of men not. 
622. a 50.60. & b 10. Look Magistrates.    


Og of Basan.  Why God overthrew Og the king of Basan. 
86. a 50  Og the king of Basan had a bed like a giant. 
90. a 30    


Oil.  Why the holy candlestick had lamps upon it wherein Oil was continually. 
502. b 50    


Old.  How hard a thing it is for Old folk enured to sin, to be reclaimed. 
1143. a 30    


Oldman.  What Saint Paul meaneth by the crucified Oldeman. 
200. b 40. Look Mortification and Affections.    


Opinion.  What we have to note when there is any diversity of Opinion in the Church. 
531. b 20    


Opinions.  The damnable Opinions of two heretics noted. 
545. b 50▪ 60  Of diversity of Opinions, and how people are affected in that case. 
529. a 10.20.30.40. b 50.60  Of such as be fleeting in Opinions, and hold upon no certainty. 
529. a 10.20.30.40    


Oppressions.  How God converteth Oppressions & violences to his own services. 
975. a 30.40. Look Wrong.    


Order.  Of the Order that jesus Christ established in his Church. 
14. b 30. & 430. a 20.30. & 460. b all, & 461. a all.  The cause that all good Order is perverted in the world. 
16. b 10  What will become of men, when they have once altered the Order that God hath set them. 
63. b 40.50  There can be no good civil Order in the world, if every man were given to his own profit. 
94. b 60  how long our life shall continue quite out of Order. 
110. b 20  An exhortation to hold us content with the Order that God hath set in his Church. 
462. a 40.50  In what cases the Order of law (as men term it) should not have been needful. 
620. a 30  An Order showed how to end matters in law. 
638. a 40.50  Why and to what end God hath set Order in his Church. 
298. b 50.60. & 299. a 10  What would grow of it, if we should not keep the civil Order that God hath set among us. 
214. a 30.40 50.60. & b 10.20.30. Look Government.  Why all things are out of Order in the Popedom. 
445. a 30.40    


Ordinance.  The behaviour of men when there i● any talk of God's secret Ordinance etc. 
76. a 60  What we have to understand when God suffereth his Ordinance to be unobserved. 
218. b 10  It is God's Ordinance that the fathers should help their children: Read how. 
297. b 60    


Ordinances.  The cause why God's laws are termed rightful Ordinances. 
123. a 50  What thing Moses meant to express by these words, judgements, Statutes, and Ordinances. 
294. a 50.60 & b 10  Whereto the Ordinances which God hath established in his Church, do tend, and to what end they be to be referred. 
298. b all, & 299. a 10.20.30.40. Look laws.    


Ordure of men, or men's dung.  What we have to learn by the law of covering their Ordure enjoined to the jews. 
813. a 50.60. & 814. a 50.60    


Ornaments.  The significations of such Ornaments as the high priest was wont to wear when he entered into the sanctuary. 
502. a 50.60. b 10.20. Look Aaron, and Highpriest.    


Oth.  God confirmeth his promises with an Oath, and why. 
9 a 10.20.30. & 8. b 60  Why God doth warrant his word with an Oath, and of what force or majesty his oath is. 
1167. b all.  A covenant and an Oath mutually given and taken between God and his people. 
1028. a 60. b 10. & 1029. all.  Why mortal men are put to their Oth. 
158. b 10  Why GOD useth an Oath when he threateneth to punish us. 
54. b 60  If we witted to what end an Oath serveth, it cannot agree but only to the majesty of God. 
194. b 20  Why they that swear, do take their Oath by the name of GOD. 
284. b 30  The manner of taking an Oath in some countries. 
285. b 20  Of what thing an Oath ought to be a record. 
286. b 60  What sin is committed when a promise bound with an Oath is broken. 
94. a 50.60. Look Swear.    


Oaths.  How far forth we must put away all Oaths from among us. 
196. a 10  The cause why we have Oaths among us. 
1167. b 10  How to benefit ourselves by God's Oaths which we read in the scripture. 
1168. a 10  Against needless Oaths commonly used nowadays. 
195. a 30.40. b 10.20  A double mischief noted in all needless Oaths. 
196. a 10.20  The Oaths made by creatures are wicked and proceed of superstition: Read this place advisedly. 
195. b 20  Against such as to countenance their matters do use false Oaths. 
196. a 50.60  What judge is sufficient to condemn us for our foolish Oaths. 
198. b 30  The right use of Oaths what it is. 
285. b 10.20.30  In what respects all Oaths will be forgotten. 
198. a 10  Whereof needless Oaths do spring. 
196. a 30  Men will needs spite God in using of Oaths: read how. 
286. b 60. & 287. a 10  In what respects our Oaths shall be holy, & accepted of God as a portion of his service. 
287. a 40.50  Of Oaths matched with blasphemy. 
287. a 10.20  What we show when Oaths be made lawfully, and according to God's law. 
285. b 10  To what devilish outrages Oaths are applied. 
287. a 10  How we must use Oaths when they are to be used. 
287. a 40. Look Swear.    


Overcome.  How to Overcome our enemies, and in no case to fear them. 
953. b 50.60. & 954. a all. Look victory.    


Owner.  What means the Papists used for things found to be restored to the right Owner. 
768. b 10  Restoring of straying cattle, and other lost things commanded to be made to the right Owner. 
767. b 50.60. and 768. all.    


Ox.  The meaning of these words, Thou shalt not muzzle the Ox which treadeth out the corn. 
877. a 10.20. etc. & 770. a 10.20  The jews forbidden to plough their ground with an Ox & an ass, and why. 
780. all. Look beasts and cattle.     

P.  


Papists.  The dealing of the Papists when they allege any of the ancient doctors. 
489. b 20.  They are miserable and wretched creatures. 
494. a 10.20.  They are traitors to God and his Church: look in what respects. 
493 b. 40.50.  all filth and infection of infidels among them, 
495. a all.  Of their unity, and wherein they agree. 
1193 a 10.20.30.  wherein they followed certain things commanded by Moses to the jews, 
504. a 60. and b all.  Their replication when they have warning given them of their superstitions. 
521. b 30.40  The Papists wot not what God they worship. 
543. a 20.  How they have shaken off the cloak of our Lord jesus Christ. 
564. a 10.  How they in their mass usurp the office of Christ 
505. b 10.20. etc.  they are much more brutish than the very jews that had no faith at all, and wherein. 
504. a 60. b 10.  How they have showed that they can in no case away with submitting themselves to God. 
504. a 50.60. & b all.  How they have corrupted the sacrament of baptism. 
598. a 60. & b 10.505. a 50. & 1245. a 30.40.50.60.  Their doctrine of jointworking with God annihilated. 
1231. a 50.60. b 10.  They have no worse enemies than the saints, whom they think to honour, how, and why. 
1239. a 50.60. b 10.20.  From whence all their doubts do proceed. 
515. a 10.  Why they laugh our plain dealing in God's service to scorn. 
518. a 10.  They make an idol of the virgin Marie, and yet they say they do not. 
1238. a 60. b 20.  We must not follow their serving of God: places worth looking on. 
523. b 40. etc. & 77. a 60. & 525. b 30. & 631. a all, & 275. b 10. & 267. a 10. & 164. a 30.32. b 60.  They show themselves to be far passed shame: and wherein. 
526. b 10.20.  They blaspheme God two ways, & how. 
525. b 10.20. etc. 40.  They are become jews, howbeit bastard Iewes. 
1243. a 20.30.40  The Papists beastly fury in punishing those whom they count heretics. 
541. b 10.20. & 544. all.  Whom they take to be idols, & whom not. 
1238. a 50.60. b 10.  How they boast themselves to be the Church of Christ: & yet defy him in their life. 
1004. a 20.30.40.  Their presumption noted, when they hear any condition added to God's promises. 
322. a 10. and b 30.  How apishly they imitated the jews in diverse ceremonies. 
628. b 10. etc.  They are a misbegotten generation, and who they take to be their fathers. 
489. b 10.20.  Their religion is all grounded upon supposition. 
1042. b all.  They think not that they do ill when they bring their own pelting trash unto God. 
1035. a 40.50  How vildly the Papists esteem of holy scripture, and deal with it. 
1046. a 50.60. b 10. and 20. b 50.60.  What plasters they give poor sinners to put away their sins. 
1051. a 10.  That they in all their doctrine of free-will deal treacherously with God, and how. 
1053. all. & 1054. all.  How fondly they conclude, so soon as they hear that God commandeth men to do a thing. 
1052. a and b 50.60. & 1053. a al.  They have devised a work of merit wrought on man's part, and how. 
1056. a 30.40. & 1113. b 50.60. & 1114. a 10.  How they prate of the Catholic Church, and what disorder or confusion there is among them. 
1099. a 50.60.  Why they would not have men venture to read the holy scripture. 
1060. a 20.  How they go to work in observing God's law 
115. b 10.  The Papists cannot abide to yield to this reason, that God should be obeyed according to his word. 
114. b 20.30.40.  They are taught by a familiar example to pray. 
102. a 20.30.40.  Their doctrine of merit or desert. 
111. b 50.60. & 112. b 10.  They upbraid us that we are too wise in our own conceits: Look the place. 
114. b 10.  Against the Papists and their exacting of duties of the Church. 
429. b 60. & 430. a 10.20.  Their opinion, & others twited for that they say a man may fulfil the law. 
435. b all, & 245. a 10.  A speech of theirs and of the Pelagians. 
443. a 60.  That they are well worthy of the reprobate mind wherein they be, and why. 
462. a 30.  They make no difference between God and a saint that they have forged of their own head. 
419. a 20.30  Whereof it cometh that the Papists at this day are so wilful. 
388. a 40.50.60. & 1164. b all.  How they magnify the doctrine of free-will. 
368. a 20.30 & 38. b 10. a 50. & 58. a 60. b 10.  They abuse the scripture to maintain the intercession of saints. 
417. a 50.60. & b all.  Their manifold superstitions, and grossness. 
270. a 10.20.30.40.50.60. etc.  We ought not to intermingle ourselves again with them, & why. 
312. b 10.20.  For the maintenance of what tyranny they fight at this day. 
21. b 60  The Papists uphold that they become righteous by keeping the law. 
302. a 30.  A manifest proof that they have no care to observe God's commandments. 
34. a 10.  Upon what contemptible thing they ground themselves and their obedience. 
115. b 10.20.  They are idolaters, and accursed, all their fond devotions notwithstanding. 927. b 30.40. Some footestep of the calling of God remaineth among them. 809. b 50. Their vows, & how vainly they prove them. 829. all. They be as it were Edomites, and how. 
809. b 50.60.  Read what that is which the Papists do cast in our teeth nowadays. 162. b 30.40. The causes why there is such division between them and us. 287. b 10.20.30 21. b 50. Their lenten fast an apish imitation of the jewish fast. 612. b 10.20.40.50. How homely they handle their idols, when they have beguiled them, as they think. 1164. b 50.60. Why God giveth not occasion unto them to blaspheme his holy name. 
1145. b 10.20.30.40.50  Papists and protestants compared, and which of the twain found worst. 1145. a 10. Their wretched state noted. 299. b 40. & 124. a 50. Their excuse of not coming to the Gospel. 257. a 20.30. Their weak reason for the maintenance of images. 136. a 50. & 138. a 50. b 10. Their assertion, that the jews only were forbidden to worship images, refuted. 135. a 20. etc. Their behaviour in their church 131. b 60. Of certain despisers of religion, worse than they, and how they condemn the Papists. 
1165. a 20.30. & 77. a 50.60. b 10  At what point the Papists be when mention is made of the fathers. 1130 b 20.30.40. The foundation whereon they have grounded their implied faith. 130. b 10. They have some reverence of their religion. 124. a 50. Their damnable doctrine, that men ought not to assure themselves of their salvation, but to suppose it. 914. b 20.30. They are confuted with their reasons inferred as touching justification by works. 938. b all. 380. a 40.50.60. How they have broken the unity, which Christ hath set between his members. 920. a all. That they usurp the priesthood of the Levites, and would be judges of the leprosy. 849. With what defaults they charge us with open outcries. 
905. a 10.20.30    


Paradise.  That the whole world was an earthly Paradise to Adam, and how. 
992. b 20.30.40  The earthly Paradise is no where, because all the earth is accursed. 
949. b 40    


Pardoning.  God's Pardoning of our faults is with condition: read the place. 
294. a 10 Look Forgive.    


Parents.  How far the duty of children should extend to their Parents. 
218. a 50.60  Parents are forbidden to use any cruelty to their children. 
216. b 50  What Parents should do if they see their children despisers of God, etc. 
297. b 60. & 298. a 10  Evidence given judicially by the Parents against their own children. 
757. a 40.50.60. b 10.30.  The negligence of Parents in looking to their children noted, and their charge and plague declared. 
755. all, & 756. a all.  The charge of Parents over their children described by the example of birds over their young. 
776. a all.  That such as smite their Parents shall die the death without favour. 
760. a 10.20  A notable mirror for Parents that have graceless and unthankful children. 
755. b 50.60. & 756. a 10. etc.  How Parents that have children in their house should bethink them. 
756. a 50.60: and how they should nurture them. ibidem b all  We cannot be Christ's disciples, except we hate our Parents, and how these words are meant. 
1203. a all. b 10. Look Father.    


Partakers.  What is the way for us to be Partakers of the sacrifice which Christ hath offered. 
605. a 10.20. & 606. a 60. b 30. & 604. a 10.  Who they be that cannot be Partakers of the paschal Lamb. 
606. b. 20.30  What we must do to become Partakers of the fruit of Christ's death and passion. 
604. a 40.  In what cases we cannot be Partakers of the Son of God. 
604. a 60    


Partition.  How jacob dying three hundred years before the Partition of the Land of Chanaan could make a partition thereof to the twelve Tribes. 
1212. a 30    


Partitions.  Partitions of the land of Chanaan among the tribes, and by whom they were made. 
697. a 40.50    


paschal lamb.  What we have to learn by the jews abstaining from leavened bread in eating then Paschal lamb. 
604. a 10.20  Why God would have the jews to resort to jerusalem to sacrifice the paschal lamb 
601. a 30  What the ceremony of the paschal lamb imported to the jews. 
601. a 30.40. & 603. b 60. & 602. b 60  Why the jews were commanded that they should not break a bone of the paschal lamb. 
601. a 60. & b 10  Why God would not have the paschal lamb eaten by unbelieving folk. 
602. a 20  In what months the jews were appointed to eat their paschal lamb 
601. b 40  What we have to learn by the sprinkling of the doors of the houses of the jews with a branch of Isop dipped in the blood of the paschal lamb. 
603. a 30.40.50.60. & b 10.20.30.  diverse ceremonies commanded of the jews, to be observed in eating of their paschal lamb. 
Sermon 97. beginning at page 596.  Diversity of respects between circumcision and the paschal lamb. 
600. b 50.60  To what end the paschal lamb was offered up. 603. a 20. and what we have to learn thereby. 
ibid. 30  The manner how Christ and his disciples sat down at the eating of the paschal lamb. 
600. a 40.50.60  Who they be that cannot be partakers of the paschal lamb. 
606. b 20.30 Look Passover.    


Passover.  What day of the month was the day of Passover. 
610. b 50  In what sense Christ is said to be our everlasting Passover. 
606. a 10.30. and 605. b 10.20.30.  What we must do to keep the Passover aright at this day. 
606. a 50  The meaning of the several ceremonies used in the jewish Passover opened by applications in the 98. 
Sermon, beginning at page 602.599. b 20. etc.  God's meaning by ordaining the Passover day, what it was. 
602. a 10.60  What agreement there was between Christ and the jewish Passover. 
603. a 10  Whereof Paul doth us to understand, in saying that our Passover jesus Christ is offered up, etc. 
603. b 40  Why it was commanded that the Passover should be eaten with bitter or sour herbs. 
600. a 30.40. b 10.20  The jews admit no heathen man to their Passover unless he were circumcised. 
600. b 20.30  Of the feast of Passover, and of God's double respect in ordaining the same 
597. a 60. & b 10. read sermon 97. all.  The bringing in of the feast of Passover by such as bear the name of Christians, counted superstitious, & how. 
598. b 30.40  Why the jews were commanded to eat unleavened bread in their feast of Passover and six days together. 
599. a all. b 10  The feast of the Passover was not a ceremony without instruction. 
597. b 50. and 598. a 10.20. Look paschal lamb.    


Passion.  By what means Christ maketh the virtue of his death and Passion available unto us. 
430. b 40.50.60  The benefits that we have by Christ's death and Passion. 
1062. b 50.60. and 1063. all.  What we must do to become partakers of the fruit of Christ's death, & Passion. 
604. a 40  A description of the passion of Christ jesus. 
29. all.  It were a disannulling of the death and Passion of Christ not to be resolved of the inheritance of heaven. 
29. b 40  The death and Passion of Christ are things of great price, and of the power thereof. 
29. b 60. & page 30. a 10. Look Crosse.    


Passions.  God is not moved with Passions of any sort either one way or other. 
1056. b 30.40.50. and 890. b 60. and 891. a 10  Why God doth so transfigure himself as if he were subject to the Passions of a mortal man. 
1004. b 50.60. & 890 b 60. & 891. a 10  Gods love testified by his speeches uttered as it were with certain Passions. 
1149. a 40.50. etc.  How men are set on fire with evil Passions in cases of revenge. 
890. a 10. etc. b 10. Look Affections.    


Pastors.  The office of Pastors, & what they are to learn by Moseses example. 
917. b 40.50.60. & 918. a 10.20. Look Ministers, Preachers, and Shepherds.    


Patience.  The Patience of Moses in bearing the chastisements of God laid upon him 
1097. a 20.30  How the wicked abuse God's long Patience, & how God dealeth with them in his judgement. 
975. b 50.60.976. a 10.20. and 969. a 40.50.887. b 20.30.1135. a 10. b 60.1136. a 10.346. a 10.  The want of Patience noted, when God crosseth men any way. 
1163 b 30.40.50.60 & 1164. a 10  All the service we can do to God, is nothing without Patience. 
360. b 10  What were able to make God's servants quite out of Patience. 
77. b 10  There is no Patience or forbearance at all in us, and why. 
73. b. 50.60  The Patience and long suffering of God pithily deciphered. 
282. a 10.20. & 150. a 60. b 10  The cause and reason why God useth long Patience and forbearance with us. 
151. a 10. & 150. b 10  What Patience God will have us to use in adversities. 
140. b 20. & 972. b 10.20.30. & 349. a 20  Why God doth try our Patience in this life and how. 
1135. b 30. & 72.50. & 336. b 50.60  How faith cannot be in us without Patience. 
338. b 20  How we ought to behave ourselves in our life, when God beareth with us: this is to be referred to his Patience. 
432. b 10    


patriarchs.  The patriarchs had many wives: and that their example therein is not to be followed of us. 
652. b 30.40. etc. Look Fathers.    


Peace.  When & in what cases we be at Peace with God. 
1011. a 40.50.60  Of the vain Peace which men promise themselves, when God summoneth them to his judgement. 
1034. b all.  Of the Peace of the wicked which is but temporal, and of the peace of the godly. 1011. a 60. and the benefit thereof. 
ibid. b 10  Of the benefit of Peace, and of the right use of the same. 
812. a 40.50.60  Conditions of Peace to be offered unto a town before it be assaulted. 
724. a 40. & b 10. and so forward. 725. a 10  Touching Peace and concord with all men, 
read page 725. a all.  In what respect the Gospel is called the message of Peace. 
726. b 30.40.50  The means how to maintain Peace and brotherliness. 
95. a 10.20.65. a 10.20.80. a 20.79. b 10.76. a 30.40.69. a 50.60  It is the preachers duty to offer Peace unto all men. 
79. a 30. & b 10  The meaning of this phrase of speech, to seek Peace. 
79. b 10.20  There is no word of Peace but where uprightness and right dealing is observed. 
80. a 30  God putteth Peace in the mouth of his ministers, and why? 
78. a 10.20  In what respects the law was a message of Peace and of wrath. 
77. b 50  For what cause is it said that Christ bringeth Peace both to them that are a far off, and to them that are near hand. 
77.60  Gods word considered in itself is a commission of Peace. 
78. a 10. Look Concord, Union, and Unity.    


Peace offerings.  Of Peace offerings, and why they served. 
920. b 40    


Pelagians.  A speech of the Papists and Pelagians. 
443. a 60. Look free-will.    


Penance.  What things the Papists comprehend under this word Penance. 
1050. a 30.40. and 1058. b 10. Look Repentance.    


Pentecost.  Of the feast of Pentecost, what the same meaneth, and the rites thereof, read the 99 sermon, beginning at page 
608. a 10. b 40  What we have to learn by the jews resorting to jerusalem for the observing of Pentecost. 
615. b 10.20. and so forward.  Why we that be Christians should not so nicely or superstitiously (as we do) keep the feast of Pentecost. 
611. a 40.50  How the law was published upon the day of Pentecost. 
611. a 20  What was done in the feast of Pentecost among the Apostles. 
610. b 30. Look Feasts and Whitsuntide.    


People.  A profitable doctrine of God when he receiveth us for his People. 
8. a 20  The meaning of Moses by these words, God loveth the People. 
1188. b 30.40.50  The meaning of these words, I will provoke you by a People that are no people. 
1136. a 50.60. b all. and 1137. all, & 1138. b all.    


Perfect.  When men shall want nothing, but all shall be well and Perfect. 
120. b 40  how men count themselves Perfect when they have brought certain petty trifles unto God: read the place. 
274. a 20.30.40    


Perfection.  A tending to Perfection noted, by the way of reproof. 
350. b 50.60  Of certain which would not have Christians to pray to God for bodily sustenance, but say that they must tend to a higher and more exquisite Perfection. 
350. b 50.60  God requireth a great Perfection of us when he willeth us to love him with all our hearts, 
etc. 944. b 60. & 945. a 10  The knowledge of our God is the final end of all our Perfection. 
147. b 60  The way for us to attain Perfection. 
202. a 20. & 223. b 30.40. & 49. b 20.30  Of a Perfection which the papists say, none but Monks must have. 
771. b 10  What a man must do to rule his life aright in all Perfection. 
251. b 10. & 18. a 20  Of an angelical Perfection which the scripture speaketh of. 
517. b 40  God requireth another manner of Perfection than we can see. 
49. b 20.30.18. ● 20  When God vouchsafeth to cover us with the Perfection of his son: 
301 b 20.30. Look Righteousness.    


Perform.  After what manner we do Perform God's word. 
1175. a 10.20  This word Do or Perform must run always in their minds which hear the word of God. 
179. b 10    


Performance.  Of the Performance of the contents of God's law, and that such as fail therein are accursed. 
937. b 40.50.60  Why we are charged of God to keep the law, since the Performance thereof is not in our power. 
911. b 50.60. & 912. a all. 938. b 10. & 905. b all. & 906. all. & 941. a 30.40.50.60. Look Law.    


Perfumes.  To what end the Perfumes that were made in the temple served. 
1207. a 50 60. b 10. Look Ceremonies.    


Perjure.  What punishment was provided for such in the old law as committed Perjury. 
703. b all: read the 115. sermon.  Perjury is an offering of too outrageous and cursed villainy to God, & why? 
195. b 10  Of what things they that commit Perjury are guilty. 
194. b 40  Perjury carrieth with it high treason against God. 
703. b 50  Perjury is a passing deadly crime. 
195. b 10. Look Forswear, and Oth.    


Permit.  Why God doth Permit men to run into wickedness, and may redress it 
1086. a all.    


Perseverance.  Of Perseverance in God's service, with effectual reasons therein to continue all our life time. 
489. b 40.50.60. Look Constancy.    


Person.  How every particular Person should bethink himself when he hath offended. 
293. a 60. & ● 10  God chooseth men of no reputation to represent his Person. 
184. a 40  Of this word Person, how it hath been expounded, and how it is expounded 
623. a 60. & b 20. & 18. b 50. & 19 a 10. & 446. b 50. & 447. a all.    


Persons.  That under false weights and deceitful measures, all accepting of Persons are condemned by God. 
887. a 40.50.60  What a mischief it is to have wicked Persons in a city. 548. b 20.30. & that such are not to be borne with al. 
ibid. 40.50  Manifest doctrine against all worthiness of Persons. 
166. b 10.20.30  men's vices must be killed, and their Persons spared, read how. 
731. a 20.30. & b 60.732. a 10  Of the persons of them that bring God's word unto us, and that we must not depend upon them. 
717. b 10  In criminal cases no respect is to be had of Persons. 
708. a all.  What is meant hereby, that there is no accepting of Persons before God. 
19 a 50  Of having respect of Persons in judgement, read notable doctrine. 
623. b all. 624. all.    


Physician.  The devil admitted to be S. Paul's Physician. 
1163. a 30  God is our Physician and how he tempereth his medicines. 
1163. a 30. b 10.60  how God playeth the part of a good Physician, and the means which he useth to cure us. 
1166. a 50.60. b 20.30.40    


Picture.  Whatsoever we see, we may represent by Picture. 
138. a 10  The making of any Picture of God utterly forbidden of him. 
138. a 50  Of the Picture of jesus Christ, which the Papists set forth in their Churches, with a curtain draw before it. 
504. b 30.40. Look Idol, Image, and Representation.    


Pilgrims.  That we be, but Pilgrims upon earth: where read and mark much notable doctrine. 
615. b all. Look Wayfarers.    


Pilgrimages.  Of the Pilgrimages of the Papists, whence they were derived, & whom they imitate in that toy as they sai●. 
601. a 10.20  The Pilgrimages of the heathen, not clean abolished, but changed: look the place. 
495. a 10    


Pillar.  Of the Pillar of th● cloud & the fire which appeared to the jews. 
1087. a 60. b 10. Look Fire.    


pity.  How men are moved with a foolish Pity, wherewith they offend God: read that place. 
402. a 40.50.60. & b 10. & 305. a all. b 10. & 708. a 30.40. b 10  An exhortation to Pity such as be in misery and distress. 
864. all.  In what respect magistrates must have Pity on offenders when they put them to death. 
800. a 60. and 694. b 40  What the Pity which God had on our forefathers doth import. 
168. b 40  The purpose and intent of God in not showing Pity to all alike. 
166. b 50  Against dissembled Pity and compassion too too common nowadays. 
583 a 30.40.581. a 10. Look Compassion and Mercy.    


Pitiful.  An exhortation to be Pitiful: read the same. 
330. a 10  How a judge when he useth rigour must be Pitiful. 
330. a 10  Against such as in cases of justice are more Pitiful than they ought. 
328. b 10.20.30. Look Merciful.    


Place.  The reason why God did choose one certain Place wherein he would be worshipped. 
893. b 20.30.40.50.60. & 894. b all. & 565. a 50. & 509. b 20.30.497. a 50.60  God held his people a great while in suspense, before he showed them the Place where he would dwell for ever. 
498. a 50.60. & b 10  Though God chose a Place to be worshipped in, yet he is not to be tied to a place. 
498. b 20.30. & 497. a ●0. 60  Of seeking the Place which God hath appointed to be served in, & of such as exempt themselves from that place. 
497. b 20.30.40.50  Notable doctrine upon these words▪ In the Place which thy God shall choose 
496. a 40.50.60. & b all. & 497. a 10. Look Sanctuary of God.    


Plague.  Of the most dreadful Plague that can fall upon us. 
982. a 60. b 10  A most dreadful inward Plague denounced against the despisers of god. 
1007 a 10. b 60. & 1008. a 10. b 60. & 1009. a 10. Look Affliction, Chastisement, & Punishment.    


Plagues.  Of the Plagues of God, and that he will make them wonderful, great, and certain. 
1001. a 20.30.40  The true cause why the manifold Plagues of God's vengeance do pursue us. 
986 b 10.20. etc. all.  Of the Plagues of Egypt▪ and that they were schoolings to the jews and to us. 
1001. b 50.60. & 1002. all.  How the Plagues of God follow the footsteps of the wicked, and that when they have escaped one, they are overtaken of another. 
984. b 40.50.60. & 985. a 10. etc.  The 156.157.158.159. sermons contain certain specified Plagues denounced against the breakers of gods law. 
 The diverse and loathsome Plagues that God will lay upon them that be hardened in evil. 
968. b 10. Look Afflictions, Chastisements, & Punishments.    


Pleasure.  What kind of Pleasure it is that God taketh in doing good, and persecuting. 
1004. b 50.60.1005. a all. b 10    


Pleasures.  Men become brutish through Pleasures and abundance of wealth. 
279. b 40    


Pledge.  Of taking a Pledge for money lent to them that did lack: read how the law provided. 
852. b 60. & 853. a 10. etc. the whole page.  In what cases the Pledge of the poor is to be restored again. 
853. b 40.50.60  The meaning of these words, that the poor whose Pledge we restore shall bless us. 
854. b 50.60. & 855. a 10. etc. Look Gage and Pawn.    


Plenty.  At what an evil point men be to godward in their Plenty, and how God dealeth with them in that case. 
993. a 40.50.60. Look Abundance & Wealth    


Plough.  Why God forbade the jews to Plough their ground with an Ox & an Ass. 
778. a & b 60. & 779. all. & 780. all.  The Plough cannot work well upon the ground except the beasts be matches. 
780. a 40    


Pockesfrench.  The french Pocks a disease not known a hundred years ago. 
1003. b 10  The french Pocks counted an ordinary matter, of whom, and that it is a kind of leprosy. 
672. a 10  Of the french Pocks, whereat men wondered for a time, and feared it. 
971. b 60. Look Leprosy & Diseases.    


Polic●●  God would there should be civil Policy in this world. 
118. a 50. Look Government and Order.    


Polygamy.  Why Polygamy was permitted unto the jews. 
836. a 60. & b 10  What is commonly alleged for the allowing of Polygamy. 75●. a 30. and against the same. 
ibid. b 10.20  Polygamy or th● having of many wives forbidden all men in common. 
652. b 30  Polygamy of the patriarchs is not an example for us to follow. 
652. b 30.40  salomon's Polygamy or having many wives seemeth blameless. 653. a 40. therein both David and Solomon offended. 
ibid. b 10  Polygamy forbidden to the kings of Israel. 
652. b 30. etc. & 653. all.  From whence Polygamy came. 
653. a 30  David's Polygamy excusable to the world ward. 
653. b 10. Look Wives.    


Poor.  S. Paul's meaning in saying that he could skill to be Poor. 
1126. b 60. & 1127. a 10  How the Poor were provided for in the time of the law with the surplus of the tithes. 
903. a 40.50.60. & 430. a 20. & 569. a 30.40. b 20  What a benefit it is to have a poor man to pray for us. 
855. a 10.20. etc.  Of the cry of the Poor in their distress and misery. 
855. b all.  An instruction for the Poor in respect of their poverty. 855. b 60. & 856 a 10. etc. and what their duty is, when they are relieved. 
ibid. a all. 833. a 50.60. & 280. a 60. & 233. a all. & 511. b 10 20  The wiliness and craft of the Poor complained of. 
834. a 10.20  How both Poor & rich aught to tend to Godward. 
282. a 50.60. & b 10.20  Of a kind of intercommoning that aught to be between the rich & the Poor. 
587. a 10.20.30.40  A reconciling of two places, one that there should be no Poor beggar in Israel, the other that they should have Poor folk always among them. 
586. a 10. & 587. a 10. & 574. a 60. b all. & 585. a all.  How the jews neglected the true performance of the law that provided for the relief of the Poor among them. 
579. ● 20.30. & b 50.60. etc.  How to be Poor in hearts is meant. 
233. a 10  How a man in Poor estate beareth himself in hand in his poverty, and how if he afterwards be wealthy. 
411. b 20  An exhortation to the relieving of the Poor, whom we are bound by duty to see unto. 
570. a 10.20.30.40. & 517. a 20. b 10  A comfort unto Poor folk, that God will do them right, when they are wrongfully dealt withal. 
449. a & b al. & 450. a 10  How the rich man doth malice the Poor 
232. b 30.40.50    


Pope.  The Pope's proud assertion touching his own laws. 
121. a 30  Pope Sericius his blasphemy noted. 
228. b 60. & 229. a ●0  That the Pope hath marred the whole order of the Church, and how? 
5. a 40 50  The Pope's tyrannical government & his Clergy noted. 
113. a 10.20  Why the Pope saith it is not lawful to examine his doctrine. 
678. a 40.50  The abominable dissoluteness of the Pope's Clergy noted. 
14. b 40, 50  Against the Pope and his proud usurped titles. 
217. b 50.60. & 640. b 10.20. and 666. b 10.20. & 678. b 10. & 684 b all.  The shamelessness of the Pope and his rabble noted in diverse points of Church matters. 
389. a 60    


Popedom.  Of a number in the Popedom which row between two streams. 
493 b 30.40.50  The means wherewith men think to pacify God in the Popedom. 
447. b 20.30.40. etc.  Why all things are out of order in the Popedom. 
445. a 30.40. & 983. a 50.60  That in the Popedom there is no hearkening what God saith, but all things are done at the appointment of men. 
504. b 50  Whether there be any question of the hearing of God in the Popedom. 
389. a 10  The hellish Popedom hath no foundation at all. 
218. a 10  Of the overstateliness of the cursed Popedom. 
217. b 50.60  How the hellhounds of the Popedom have marriage in contempt. 
228. b 10 20.30.40.50.60  The greatest cl●rkes of the Popedom proved to be dull or witted th●n silly Infidels. etc. 
243. a 50.60.  A number of superstitions in the Popedom taken from the heathen. 
628. a 40.50.60. & b 10. etc.  The cause of so barbarous tyranny in the Popedom. 
14. b 10  How villainously and wickedly they of the Popedom spend the wealth of the Church. 
903. a 60. & b 10.20  Against them that term themselves prelates in the Popedom: & their usurped titles. 
1205. b 60. & 1206. a 10.20    


Popery.  No doctrine in Popery to draw men to God. 
187. a 20  In what respects Popery must needs fall to the ground. 
114. a 60. & b 10  A definition or description of Popery 
636. a 50  To what end all the doctrine of Popery doth tend. 
680. a 60. & b 10  The cause why in Popery every man hath cast to a collup of his own invention. 
261. b 50.60  The cause of the great number of ordinances, laws, and ceremonies set up in Popery. 
262. b 30.40  Of the Agnus Dei used in Popery. 
276. a 10.20. Look Papists.    


Portion.  David's words, that the Lord is his Portion, expounded. 
658. b 50.60. & 659 a 10  Why the Portion of the tribe of Gad was said to be a hidden portion. 
1221 b 50.60. & 1223. a all.  A double Portion given to joseph by jacob, and why. 
1211. b 40  How it came to pass that the lineage of Abraham became God's Portion. 
1117. b 10  The meaning of these words, they had a hidden Portion of the lawgiver. 
1222. b 30.40. & 1223. a all.    


Portions.  The office of distributing the world into Portions is attributed unto God: and what we have to learn thereby. 
1116. b 50.60    


Possessions.  The Rubenites and Gadites not to be commended in that they sought to have Possession of the country that was given them so soon. 
92. a 50  How we be in Possession of the inheritance promised to the jews. 
1143. a 10  None must covet the Possession of any thing which he hath not received at God's hands. 
74. a 20.30  How the Ammonites, the Moabites, the Edomites, and the Israelites got the Possession of their land. 
70. a 60. & b 10.20  What God sloth when he intendeth to maintain a people in their Possession. 
●4. a 10.20.30  Notable doctrine upon these words that God gave mount Seir in Possession to Esa●. 
62. all. & 63. all.  What we must do if we will have the continual Possession of God's benefits. 
347. a 40.50. & 290. b 60. & 551. a 20.30.40  Why God lingereth the time to put us in Possession of his benefits. 
506. b 10  how and by whom we are put in Possession of the heritage that was promised us by the law. 
480. b 10  No man must rest upon the things that a man hath in his Possession. 
583. b 60. Look Inheritance.    


Possessions.  That such as have lands and Possessions be the greatest thieves, & why. 
978. a 50.60. b 10  Of some that be vexed in their goods and Possessions, and why. 
978. a 60. b 10  With what condition he that hath goods and Possessions may use them 
658. b 30.40  Why it was God's will that the Possessions should return to the first owners. 
573. b 50.60. & 574. a 10    


Poverty.  Of the ridiculous vow of Poverty made by the Friars. 
829. b 50.60  A mean and way to make us bear Poverty the more patiently. 
282. a 50 60. & b 10  Poverty the mean whereby God trieth whether we be subject unto him or no: Look that place. 
349. a 10.20  How he that is grown rich, should bethink himself of his former Poverty. 
363. b 20.30  An exercise for us when we be driven to poverty. 
352. b 10.20.354. b 20. Look Distress and Necessity.    


Power of God.  The wonderful Power of God set forth in delivering Geneva, and the Citizens thereof from destruction. 
459. b 30.40.50.60  Of the Power of the Gospel which it hath to transform us. 
474. a 10  Two things requisite to repose ourselves in God's Power against dangerous cases. 
479. a 40.50.60  Gods Power is infinite, & that we must not restrain it to that which our senses can attain unto. 
479. a 40.50.  The speeches of certain scoffers, calling Gods mightifull Power in question. 
453. b 20.30.40  how they to whom God hath given the Power of his Spirit, should bethink themselves. 
369. b 30.40.50  How we doubt of God's Power in cases of danger. 
337. b 10.20  The Power of God compared to a consuming fire: Read how. 
374. b 40.50 60. etc.  God's Power is not shut up within his creatures: read how. 
352. a 30.40  All men be they never so mighty aught to be but instruments of God's Power. 
21. a 50  How we must persuade and resolve ourselves touching God's Power. 
296. a 20.30. & b 10. & 476. a all. & 452. b 30. and 372. all. and 373. a 10.35. b 20.55. a 30  Gods Power after a sort enclosed in his word. 
56. b 10.  We must not measure God's Power by the worldly means that trouble us. 
96. b 30  how we ought to bethink ourselves, when God maketh us to perceive his mighty Power. 
102. b 20  The Power of God must utter itself far greater in the Gospel than in the law. 
131. b 10  That we ought to rely upon the Power of God, when we have to deal with our enemies. 
889. b all.  That all Power lieth in God: read that place, and what he is able to do even with a whistle. 
995. b 50.60. and 996. all.  How Infidels, which had not any sparkle of light, should judge of God's Power. 
1151. b 60  Gods almighty Power set forth & his greatness and majesty. 
1229. all. & 1230. all. & 341. b 10.20.30  Gods Power never faileth those that are his. 
25. a 10    


Power of man.  Our enemies have none other Power than we ourselves give them: read that place well. 
478 a 10  What this word our Power doth comprehend in it. 
369 a 20.30  There is not one drop of Power in us that tendeth unto good. 
28. b 50  The marvelous Power of Caleb & joshua amidst the tumultuous jews. 
47. a 50  The vanity of presuming upon our own Power without God. 
52. a 60. and b 10  It is not in any man's Power to be valiant unless God strengthen him. 
75. a 10  Whether God be accusable of unjustice in commanding us that which is above our Power. 
1052. a 50.60. b 10. & 1053. a all.  There is no Power but that which is grounded upon the word of God. 
1097. a 60. b all, & 1098. a al. Look Ability.    


Powers.  Of the Powers of the soul and how they are perverted. 
1015. b 10    


Poison.  Of a Poison wherewith God as by a medicine, cureth the disease of pride. 
1163. a 30  How it is said that we offer God Poison, or would go about to poison him. 
1154. b 30.40.50.60. & 1155. a 10  The fruit of Sodom and Gomorrha compared to the deadly Poison of the Dragon: read the place. 
1154. b 30.40.50.60. & 1155. ● 10    


Pray.  The ministers charge concerning praying, and showing others the way to Pray. 
1207. a 60. b all.  How the heathenish sort of men do Pray unto God, and how Christian men. 
915. a 10.20  What a singular benefit it is to have a poor man to Pray for us. 
855. a 10.20.30.40.50.60  When we Pray to God we must quicken ourselves, and a form of speech that we must say. 
417. a 10.20.30  To Pray unto God is the chief duty of our faith. 
414. b 30.40  That dangers ought to provoke us the more to Pray. 
398. b all.  How we ought to Pray to God, that we ma●e obtain our desires. 
395. a 20.30  The Papists taught by a familiar example to Pray. 
102. a 20.30.40  What things we have to embolden us to Pray, though we be unworthy to Pray. 
100 b 40.50  Of what thing we must be persuaded throughly when we Pray. 
98. b 40. & 99 a 30  We must Pray for nothing that we know doth displease God, as how? 
99 b 20  What lessons we must observe, when we go about to Pray. 
98. b 10.20. & 739. a 20.30  At what point the Papists be when they should Pray, and of their mediators. 
485. a 50.60  how when we Pray we stop God's wrath. 
395. a 10  For whom we ought to Pray. 
396. a 40  How we come affected before God, when we present ourselves unto him to Pray for others. 
396. a 20.30  We must bear two things in remembrance when we Pray. 
416. a 50.60  It is a thing to be wished, to have such folk among us, as may Pray, and make intercession unto God for us. 
395. a 50.60. and b all, and 396. a 10  Gods promises are provocations unto us to Pray unto him. 
396. b all.  To Pray unto the dead is a doctrine utterly against the Scripture. 
396. a 10.20.30.40.50.60  We must Pray in faith, or else we shall never be heard, and what is meant by faith. 
396. b 60. and 397. a 10  In what sort we must Pray unto God with our mouth. 
362. b 10.20.30  When we Pray, before we open our mouth, we must be taught of God: Look on that place. 
417. b 60  What we must specially Pray for to God, when we do pray. 
46. a 10.20.30    


Prayers private and Public.  The manner how Prayer should be made in the congregation. 
1207. b 30.40  Why God hath appointed the order of Prayer as well public as private. 
298. b 50.60  The Prayer of a faithful man sometimes rejected. 
103. b 10.20.30  The true and very cause why we be so cold in Prayer. 
100 b 60. & 101. a 10  Good and wholesome counsel to follow when we buckle ourselves to Prayer. 
98. b 20  Wherefore Gods ordaining of Common Prayer, and the administrations of the Sacraments is. 
660. b 20.30.50.60  One of our greatest faults is, that we cannot settle ourselves to Prayer. 
414. b 10  It is not lawful for men to make Prayer, etc. except they have the promise and be sure that it is Gods will they should so do. 
399. a 20. and read all the matter going before touching this place, declared by the example of Moses. Look Request.    


Prayers.  The savour of our Prayers signified by the perfumes that were made in the temple. 
1207. b 10  After what rule all our Prayers ought to be directed. 
915. b 40  Of the Prayers which the poor make that are succoured and relieved by us. 
855. a 10.20.30.40  All the Prayers of the old Father's conformable to the rule of Christ's Prayer in the Gospel: Read how. 
99 a 10  The foundation of all our Prayers is faith. 
97. a 50. & 98. b 20.50  Who is our intercessor, and for whose sake our Prayers are heard. 
485. a 50  That all our Prayers must be offered & sprinkled with the blood of Christ, and why? 
766. b 40.50  God heareth us not sometimes to outward appearance, and yet our Prayers are not unavailable: 
58. b 40.50.60. & 59 a 10  Wherein the Prayers of Christians do differ from the prayers of Infidels. 
98. b 30  For what cause we ought to be well advised in our Prayers. 
99 a 20  The issue of his Prayers that doth desire to live always here. 
99 b 20  Gods refusing of the faithful is not an utter rejecting of their Prayers, etc. 
105. a 40  The Priests made public Prayers for the people in the time of the Law: and so ought our ministers to do for the body of the Church. 
738. b 40.50  In what respect our Prayers are faulty. 
98. b 60. & 937. b 10  With what confession our Prayers must begin and end. 
328. a 60  How God doth bind himself to our Prayers and supplications. 
394. b 50  Our Prayers boot us not at all, without certainty of Faith. 
417. b 60  What strength our Prayers have when they be well ordered, and as they ought. 
395. a 50.60. and b 10.20. 30.40. Look requests.    


Praying.  Of Praying unto God, how sovereign a remedy it is, and in what cases. 
1017. b 40. & 1018. b 30  Why we use the ceremonies of putting off our caps and lifting up our hands in Praying. 
497. a 30.40  Whereof it cometh that men's Praying to God with their tongues is but feigning. 
362. b 50  The Papists in Praying make no difference between God and a Saint that they have devised of their own head. 
419. a 20.30. & b 10  The Papists shift for the excusing of their Praying to saints. 
271. a 40  The gate that we must enter at, in praying to God. 
415. a 40  What their duty is that have the charge of other folk, is showed by the Praying of Moses. 
414. b 30.40 50.60  What rule we ought to keep in Praying unto God. 
415. a 10  To what end Moseses Praying unto God upon the mount was. 
414. a 30  That we must continue in Praying without being weary: Look well on this place. 
414. b 10.20. and 399. a 20.30  That in Praying to God we must be importunate: read the place, it is note worthy. 
399. a 20.30.40. and b 10    


Practice.  Means to fly all that ever the unbelievers do Practise against us. 
519. a 40.50  The Doctrine of God consisteth in Practice. 
179. a 10    


Praise.  In going about to set forth the Praise of God, we must not use a common and ordinary kind of speech: how then. 
1104. b 60. & 1105. a 10  What we have to note, in that Moses exhorteth Infidels to Praise God. 
1170. b 30.40.50.60  What is the cause that we take ourselves to be strong and stout, not yielding God his due Praise. 
86. a 10  The meaning of Moses by these words that God is the Praise of his people. 
450. b 40.50.60. and 451. a all. the doctrine is worth the looking on.  Why God saith no more, but that men should Praise and bless him in prosperity. 
360. a 60. and b 10.20.30  Every man must enure himself to Praise God, and of such as neglect so to do. 
362. b 10.20. Look Glorify.    


Praises.  Why it is said that we offer our Praises unto God by Christ. 
630. a 40    


Preach.  That all such as Preach the gospel are spiritual ministers. 
405. a 40  A most notable lesson for such as Preach God's word. 
210. a 20. & 144. b 30.40 50. & 112. b 40  To what end God's ministers do Preach the scripture daily. 
683. b 10. Look Teach.    


Preacher.  In what cases the Preacher of the word must be mild and vehement with his hearers. 
1104. a 10.20  A kind of people noted that grudge to be commanded to this or that by the Preacher of God's word. 
113. a 40.50.60  The Preacher of God's word knoweth not the effect of his preaching in his hearers. 
77. a 20  How a Preacher becometh a traitor and unfaithful to God. 
550. b 10 20. Look Minister and Teacher.    


Preachers.  Whether the Preachers do set forth any strange doctrine. 
119. b 10  The Preachers of God's word shall never want enemies: Read that place. 1208. a 60. b all: but God will aid them. 
1209. a 40.  Against such as cannot away with the rule of Preachers, and wherein the same consisteth. 
119. a 60. & b 10 20  The ministers and Preachers of God's word chosen of him to be his Levites. 
425. b 40  Preachers of the Gospel are to be maintained and found at the common charge of the people: and reasons why. 
569. a 10.20. & 514. a b 10.20.30  In what awe God meant to hold the Preachers of his word. 
261. b 30  how evil affected the world is to the Preachers of God's word. 514. a all, and what injury they do to themselves that maintain not Preachers 
ibidem 60. & b 10  Gods intent to make men desirous to be taught by the Prophets and Preachers whom he would send. 
674. a 50. & b 10  The Preachers of God's word, & their doctrine are not exempted from examination. 
678. a 10  Notable points of doctrine for Preachers and other ecclesiastical persons to mark and remember. 
677. all, & 678. a 10. & 683. a 60. b 10. and 1203. b 30. & 1202. b 60  It is the Preachers duty to offer peace unto all men. 
79. a 30. & b 10  A brief of the commission and charge that the Preachers of God's word have. 
718. a 10.20  It were needful that Preachers should be merchants, and skilful in all the trades of the world, and why? 
823. b 10.20  That in Church's Preachers are requisite and necessary, and why? 
1205 all.  That the persons of Preachers is not to be respected, but their commission 
717. b 10  The common demand of the Preachers touching God's word. 
114. a 50. Look Ministers and Teachers.    


Preaching.  A lesson for such as have the charge of Preaching God's word. 
1105. a 60. b all. and 56. b 10. and 402. b 20.30.40.50  To what end God vouchsafeth us the Preaching of his word. 
172. a 10.79.120  What we ought to do, if God call us to the Preaching of his word. 
114. a 60. & b 10  Moses continued in Preaching to the Israelites even to his death. 
144. b 30.40  Where Preaching is there God's voice ringeth in our ears. 
1206. a 60  The effect of Preaching uncertain, whether to the salvation or damnation of the hearers. 
77. a 20  The order of Preaching God's word must be observed to the world's end. 
667. a 60. & b 10  What want of obedience there is in men now a days, and how ill minded they be to the Preaching of God's word. 
538. b all.  How the Preaching of God's word is as in open proclamation to summon and cite us. 
371. b 10. Look Teaching.    


Pre-eminence.  How such as are advanced to any state of great Pre-eminence should bethink themselves in respect of their inferiors. 
655. b 10  How we ought to behave ourselves to those that are in Pre-eminence. 
218. a 40.50  The Pre-eminence of such as GOD hath adopted for his children. 
956. a 10.20. Look Advancement.    


Prelates.  Against Popish Prelates, and their usurped titles. 
1204. b 50.60. & 1205. b 60. & 1206. a 10.20. Look Clergy    


Preparative  A good Preparative to bring us to the serving of God. 
962. b 30.40    


Prerogative.  Our Prerogative greater than that of the Fathers in the time of the laws how and wherein. 
556. all.  The Prerogative of putting difference between beasts clean & unclean, to whom it belongeth. 
557. b 40.50  A notable Prerogative that the city of jerusalem had. 
498. b 20. Look Pre-eminence, and Privilege.    


Prescription.  Of claiming title against God by Prescription. 
150. b 60. & 151. a 10    


Presence of God.  How the Sacrament of the Lords supper is called the Presence of God. 
1081. a 50  Of the Presence of God with the jews, and of his presence with us, & how the same is brought to pass. 
1027. a all, & 1081. a all, b 10. & 1187. a all, & 1186. all, & 926. b 20.30. & 815. a 20.30. and 815. a 30.40.50. and 704. b 50 60. and 705. a 10. and 661. a 40. b 10. and 900. b 50.60. and 901. a 10  The Presence of God put for the sanctuary: Look how. 
900. b 50  Of rejoicing in the Presence of the Lord. 
901. a 30.40.50  Who they be that banish themselves from God's Presence. 
926. b 60. & 927. a 10  Of Christ's Presence with us, & in what respect he said he would never leave us. 
815. a 30.40.50  Of the Presence of God's Majesty in the order of justice. 
704. a 50.60. & b 10. & 640. a 10  We were notable to abide God's Presence if he should come unto us as he is indeed. 
184. a 20  Men will needs have a Presence of God after their own fashion and device. 
134. a 60. & b 10  How we be in the Presence of the Lord when we be Partakers of the Sacraments. 
618. b all.  God's Presence is not perceived by our mother wit. 
336. b 50  What we have to note by these words, that we must eat and make merry in God's Presence. 
567. b 10.20.30. etc. 500 all.    


Presents.  Against such as boast themselves to be unable to be corrupted with Presents. 
625. a 10.20  That it is a deadly poison for a judge to receive any Presents in any wise. 
626. a 40.50. Look Gifts.    


Presumption.  The Papists count it Presumption in men to warrant themselves of salvation. 
914. a all.  The devilish Presumption of the Papists noted, and the manner of their saucy pleading with God. 
914. a 60 & b 10.20.30  The Presumption of some in seeking out things that God, hath no● revealed. 
131. a 10  The Presumption of false Prophets noted and condemned. 
683. a 30▪ 40.50.60  A looking glass showing men's Presumption to make themselves redoubted, etc. 
58. a 10  Awakening of such as are puffed up with a vain Presumption, under colour that God is gracious unto them, etc. 
147. a 40  The Presumption of the jews without warrant of promise noted. 
53. a 10.20  In what respects hardiness will be turned to Presumption. 
56. b 60. & 57 a 20  The Papists accuse us of Presumption when we rest upon God's promises. 
●8. a 30  Our Presumption noted when we be once minded to follow our own foolish rashness. 
341. b 10  The Presumption of men noted, in seeking to justify themselves. 
380. a 10  Nothing but Presumption in the attempts of the unfaithful, etc. 
74. a 50.60  How we shall have a holy Presumption in us. 
74. b 50  Of a fond Presumption wherewith hypocrites are puffed up touching God's service. 
631. a 20.30. etc.    


Pride.  Notable doctrine to the beating down of Pride and haughtiness. 
51. a 10.20.30.40.50. & b 10. & 437. all, & 4●. a 10  Unbelief always matched with Pride and loftiness. 
56. b 30  The Pride and ambition of men noted in diverse points. 
209▪ b 50. & 147. a 50.60. & 167. b 10.20. & 213. a 40  The Pride of men in their abundance, that engendereth cruelty, where also the Pride of Sodom is noted. 
869 b 20.30.40  The Pride of the jews noted for their election sake before all other people 
880. a 10.20  A protestation of the jews tending to the suppressing of their Pride. 
895. all, & 896. al.  Pride one of the sins of Sodom and Gomor. 
1153. a 40.50.60  The Pride of man's nature, how men thereby set themselves against God, and how God dealeth with men for the expelling thereof, 
1163. a al.  Of the Pride of Herode, and how the same was punished. 
985. b 10. and 364. a 30  That God forseeth the Pride of men, and then taketh away the occasions and objects. 
988. a 40.50  An exhortation to such as be in authority to take heed of Pride. 
655. a 20.30  To what intent it is expedient for men to be bereft of all their Pride and loftiness, and how it may be done. 
95. b 60  The Pride of such noted as hold sco●ne to obey laws and Magistrates. 
643. a 40.50.60  Pride is the sin that will be last corrected in us, and is the root of all other offences. 
382. b 20  Two respects for the abating of Pride and fond desire of superiority. 
13. b 60  Of some, in whom no Pride shall be perceived if God advance them to honour or wealth. 
363. a 20  How Pride doth ever carry cruelty with it. 
364. a 30  The diverse means that God used to pull down the Pride of Egypt. 
334. a 40.50.60  Pride hath reigned in men in all ages. 
114. a 30  What an odious vice Pride is in the sight of God. 
643. b 30  The Pride of Princes and potentates noted. 
655. a 10  What we have to learn by that whereas Moses speaketh of the Pride of false Prophets. 
68●. all.  The Pope's devilish Pride the cause of renting asunder the order that God set in hi● Church. 
14. b 20.40  The cause why the jews were always so unruly was Pride etc. 
114. a 30 Look Ambition and Loftiness.    


Priest.  What manner of Priest Christ was, and the several points of his office. 
431. a 50.60  What necessary doctrine we have ●o gather by these words▪ that the Priest must judge according to the Law of God. 
641. a 60. & b all.  The cause why God commanded the Priest to come into the Israelitishe army and to exhort them not 〈…〉 afraid of their enemies ● and what we have to gather hereof. 
717. all, & 718. a all.  The Priest of the law was more excellent in his office than all the Angels of heaven, and why. 
1198. a 40    


High Priest.  diverse reas●● of such furniture as the High priest ware at his entering in to the Sanctuary. 
502. a 50.60. b 10 20. and 1199. all, and 1200. a 20.30  The Highpriest, with his assistants had authority to give sentence of judgement among the jews, and why? 
639. b 40. Look Aaron.    


Priests.  That we are all Priests or Levites unto the Lord: where by the way the Popish rabble are twited. 
426. b 30.40. & 658 b all, & 659. a 10  What we must do if we will be God's Priests. 
427. a 50.60. and b 10.20  The meaning of these words, that the Priests were ordained to bless in God's name. 
738. b 30.40  The Priests in the old law were bound to relieve the poor. 
430. a 20  The people of Israel commanded by God to discharge their duty towards the Priests. 
659. a. 40.50.60. & b 10. etc.  The Priests had the keeping of the law committed unto them, & why. 
1079. a all.  Popish Priests proved thieves by their own Canons. 
569. a 30.40.50.60. etc.  How it falleth our, that David coming not of the tribe of Levi▪ boasteth himself to have as much as the Priests. 
638. b ●0. ●0  Why God joineth; the Priests and the judges together, in a case of witness bearing. 
705. a 60. & b ●0  The manner of Presenting the Priests in the old law. 
1202. b 50  God speaketh by the mouth of his Priests as if he were visible in his own person. 
925. b 60. and 92●. a 10  To what Purpose God ordained that the Priests should bless his people. 
805. b 60. and a 10. and 806. a 40. ●0  Priests were always ordained to reach God's people. 
926. a 30.40  The Priests in the time of ther●● we did wickedly abuse their vocation. 
100LS. b al.  Wherein the Priests of the old law differed from us. 
1207. a 20.30.40.50. Look levites.    


Priesthood.  The Priesthood of the Levites ●ontēned all Christ's coming, notwithstanding the misdemeanour of the Priests. 
430. b 10.20  Christ hath taken upon him the everlasting Priesthood over all order and government of the Church. 
641. a 10.20  How it came to pass that God would have the Priesthood intermeddle with civil government. 
640. a 20.30.40.50  With what condition the Priesthood was given the Levites. 
640. a 60. & 6●6. al. and 849. a 50.60. b 10.20  The Priesthood which God had established warranted by miracle. 
656. a 50.60  Elie deposed from the Priesthood, & the dignity thereof bestowed upon Samuel, and why? 
851. a 50.60  The Priesthood of Levy inferior to the Priesthood of Christ. 
850. a 10.20  The reason why Aaron's children and not Moseses being the excellentest man, succeeded in the Priesthood. 
●51. a 10.20.30.40  What notable points we have to mark upon th● choosing of Levy to the Priesthood. 
1198. b 50.60. and 1199. all.  That we are all a kingly Priesthood and what our charge is in that case. 
1203. b 50.60  What we have to note upon the Priesthood of Aaron, whereto God had chosen him. 
1198. al.  Of the Priesthood of Melchisedech and the Priesthood of Levy. 
850. a 10.20  To whom the title of Priesthood doth appertain. 
426. b 30.40.50    


High priesthood.  Of the Highpriesthoode of Aaron and of his children. 458. b 50.60. the same ratified. 
459. a 40.50  What place the tribe of Levy had in the Temple, and why he preferred not them being of his own tribe to the Highpriesthood. 
1199. a 40.50 60. b 10.20  Why Aaron was exalted to the dignity of Highpriesthoode. 
1200. b 50.60. & 120●. a 10.20    


Prince.  What a Prince should consider when he moveth war. 
67. b 10  After what manner a Prince ought to maintain his subjects. 
734. b 30.40  Gods purpose against a busy and unquiet and meddling Prince. 
64. a 40. Look authority.    


Princes.  What Christian Princes have to consider, when they go on warfare. 
721. a 40  In what behalf 〈◊〉 will not like that Princes should be obeyed. 
216. b 20.30.40  how Princes abuse their places, and reign not to Magnify God. 
2●5. b 40.50  Princes of the world are God's officers. 
21. b 10  Kings and Princes have a very hard account to make. 
21. b 10. & 649. b 10. & 15. a 10  The inconveniences which follow Prince's negligence in not minding their office and charge. 
14. b 60  A supposed speech applied to Princes, whereby is declared what withdraweth them from the discharging of their duty. 
332. a 10.20.30  What the Princes of the earth are, & why they are to be honoured. 
455. a 30.40 Look Governors, and Magistrates.    


Principalities.  To what end God hath made Principalities. 
18. b 10    


Privilege.  The notable Privilege which it hath pleased God to vouchsafe us. 
915. a 60. and b 10. and 921. a 50.60. and 921 a 10  A law or Privilege of exemption from going to war for them that are new married. 
843. a 10. etc.  A Privilege granted to servants in the jews time, and in what cases. 
816. a 40.50.60. b all.  A Privilege granted to the jews to choose their own judges, & Magistrates, and of what things it was a ratifying. 
621. ● 30  What Privilege God hath given us touching meats, in respect of the Fathers, and what we ought to do in this case. 
556. b 20. etc. Look Prerogative.    


Privileges.  What the granters of Privileges ought to consider. 688. a 60. and who are to be disappointed of them. 
ibidem b 10  Of certain Privileges in old time serving for the poorer sort, and in what cases. 
687. b 40.50    


Profit.  The cause why so few Profit in the holy scripture. 
1060. b 30.1061. a all.  There can be no good civil order in the world, if every man were given to his own Profit. 
94. b 60  Why we have such an ●ye, or rather be so wedded to our own Profit and advantage. 
●81. b 60. and 582. a al.  What is to be done of us, if we will have God to make us Profit in his word. 
248. a 50.60. and 146. b 60. & 147. a 10  How private Profit made the jews neglect their duty to God. 
362. a 30.40    


Promise of God.  How we ought to resolve ourselves touching God's Promise of the kingdom of heaven, against Satan and all his satanical means. 
476. a 50.60. & b 10  Of the Promise of God to Abraham that he would multiply his seed like the stars of the sky. 
452. a 60. and b 30  A proof of Gods Promise that he would cast a fear upon his people's enemies. 
478 b 20.30.40.50.60. and 479. a 10  How far the Promise that GOD would have mercy on a thousand generations in such as love him extendeth. 
217. a 40.50  To what end a Promise was given touching the keeping of the first commandment of the second table. 
217. b 10  The faithful in the time of the law, had the Promise of life after the same manner as it is contained at this day in the Gospel. 
465. b 10.20  What Promise soever God doth make us in his law with condition, it stands us in no steed, and why. 
464. b 40  The Promise of God's blessing is tied to the performing of his commandments. 
483. b 20  how long Gods Promise to choose a place for sanctuary was delayed, and that the jews, notwithstanding their manifold provocations of God's wrath, could not disappoint that promise. 
506. b 20.30.40.50.60  The Promise of salvation was given us before our creation. 
10. b 30  The Promise that God made to Abraham, Isaac, and jacob, was alive, when they were dead and rotten. 
9 a 40.50  A Promise of God unto us, if we be sure that he hath called us into the place where we be. 
67. b 50  In what cases God showed himself more liberal to the jews, than his Promise was. 
91. a 10  God hath made Promise of some things, and this we may demand without condition. 
99 a 20.30.40.  A supposed speech applied unto God by the way of Promise to help us in all our perplexities. 
87. b 30.40  It is God's office whensoever he maketh Promise unto us of any thing, to accomplish the whole. 
26. b 30  God is not unmindful of his Promise notwithstanding men's unworthiness of any one drop of his goodness. 
45. a 10.44. 20.26. b ●●  The sum of the solemn Promise of God, that he will be our Saviour; & ours, that we will be his people: with the doctrines thereupon depending. 
1028. all. & 1029. all.  For what cause Moses allegeth to the jews the Promise, that had been made to Abraham, Isaach, and jocob, beside the rehearsing of God's benefits. 
278. b 30.40.50.60. & 279. a 10  Why Moses layeth the blame of his not entering into the land of Promise upon the people of Israel. 
104. a 20  To what Promise we must resort, or else all the conditional Promises of the law are not available unto us. 
941. b 10  The cause why God hath sworn unto the covenant and Promise. 
157. a 60  Gods Promise allureth us to pray unto him, etc. 
98. b 50  Of Gods Promise touching the continuing of his Church. 
1047. b all. & 1048. a al.  Unto whom God makes Promise of succour and aid in need. 
55. a 10  What we must do and not do, if God Promise us any thing. 
1066. a 30. Look Covenant.    


Land of Promise.  Why the Land of Promise was called Gods resting place. 
490. a 30  Why a part of the Land of Promise had belonged to Esau. 
62. a 10  Why God led the Israelites up and down by the space of forty years before they came into the Land of Promise. 
72. a 30. & b 10  Whether Moses offended in making request to enter into the Land of Promise, Gods will withstanding. 
97. a 40. etc. & b 30. & 98. a 30. & 101. a 20 30  The ancient Fathers enjoyed not the Land of Promise of all their life. 
27. a 20.30.40  A similitude or comparison between the Land of Promise and the kingdom of heaven. 
27. a 20.30.40.50.60  Only two heartened the Israelites to enter into the Land of Promise. 
31. a 40  To what end the bringing of the people of Israel into the Land of Promise did tend. 
152. b 20  By what means the going of the Israelites into the Land of Promise was wrought. 
278. b 10.20  Moses his sight of the Land of Promise reached beyond the ordinary sight of nature. 
106. a 20.30  The cause why Moses desired to be brought into the Land of Promise, etc. 
98. a 10. & 101. a 20.30. Look Chanaan.    


Promises of God.  Why God addeth Promises to his commandments. 
346. b 40.50.60  We must not measure God's Promises by the conceit of our own natural understanding. 
476. a 10.20.30  Christ maketh the Promises of the law available unto us. 
480. b 40.50  Of two sorts of Promises in the holy scripture, between which it behoveth us to put a difference. 
480. b 50.60  That we must stick to Gods Promises seeing they are warranted with an oath. 
378. b 10.20. & 412. b 10.20  All the Promises which God hath given in his law, import a condition. 
268. a 10  What we must do if God delay the performance of his Promises. 
338. b 10  A general rule for the faithful if they purpose to lean to God's Promises. 
373. b 10.20.30.40.50  Touching Promises of condition mentioned in the scripture: 
Read Page 482. b 50.60. & 483. a all. & 923. b 40.50.60  The Promises of the law and the Gospel. 
484. a 50.60. & 947. a 10. & 27. b 50  The means to bring men unto God, to make them honour and serve him is to begin at his free Promises. 
10 b 10.20  In seeking to serve God, we must have an eye always to his Promises. 
924. a 60. & b 10  The Promises of God to us are testimonies of his fatherly love towards us. 
942. b 50  Gods Promises are not to be taken rawly and according to the naked letter: and what should ensue if they were. 
322. a 20.30.40.50.60. and b 10.20  In what respect the conditional Promises of God stand us in no steed. 
943. a 20.30. etc. & b 10. & 944. a 40.50  diverse amiable Promises, whereby God allureth us to the observing of his commandments: 
Read the whole 153. Sermon, and the 154.  The Papists ill illation that all the Promises which God maketh are conditional, reproved: 
322. a 10.20. b 30  The seal of Gods Promises to us, is the blood of Christ, and they are warranted by the holy Ghost. 
915. a 50.60. & 418. b 10  How the jews construed all the Promises of holy scripture to their own advantage. 
580. a 20.30  Gods Promises should nothing boot us, if he supplied not our defaults. 
321. a 30.40  The diverse uses whereto the Promises of the law do serve. 
324. a 10.20. etc. 466. a 30.40  Why Gods Promises which were some times particular▪ are now common to all men. 
576. b 20  An inseparable bond between God's Promises and the trust that we have in him. 
87. a 50  The Papists accuse us of presumption when we rest upon God's Promises. 
88 a 30  What we have to note in ourselves if we be destitute of God's Promises. 
87. a 40  In what case we stand, albeit we be armed and fenced with Gods Promises 
26. b 40.50  how lightly we esteem of God's Promises, that they are infinite, & of the profit of the same. 
1176. a 60 b all.  Why we must not think if strange, that God performeth not his Promises, which he hath made unto us with his own mouth. 
1211. a 40  That God will hold us more convicted before him, when he beginneth to allure us to him by Promises. 
963. a 20  God doth not accomplish his Promises always after one fashion. 
1003. b 50  How wavering and mistrustful men be of God's Promises. 
1075. b 50.60. & 1076. a 10  It is no light matter to give credit to the Promises of God. 
1075. b 10.20 30.40  Of God's Promises, and that they must be the stay of our strength, and our trust. 
1097. a 60. b all. 157. a 50. & 924. b all.  Christ hath accomplished the Promises made on the behalf of God his Father. 
28. a 60  The Promises of God ought simply to be received. 
46. b 10  What we have to learn when God matcheth Promises with commandements. 
111. b 50  What will follow if we take not Gods Promises as particular to ourselves. 
158. a 30  To what intent God giveth us his Promises of Mercy. 
157. b all.  Wherefore the Promises of the forgiveness of sins are given us. 
298. b 30.40  Gods Promises stand not upon men's doings, etc. 
157. b 10  How we ought with our good consent to ratify all the Promises which are contained in the holy scriptures. 
924. all.  All the Promises, which are possible to be wished, were given of God unto Abraham before he had showed any sign of Faith, or of the fear of God. 
295. a 60. & b 10. Look Covenants.    


Promise of man.  What sin is committed when a Promise bound with an oath is broken. 
94. a 50.60  Of the Promise made in Marriage, and of how great importance it is. 
789. b 10  How far forth men keep touch in the thing that they Promise. 
94. a 10 Look Covenant.    


Promises of Men.  When and by what default there will always be some feignedness in our Promises. 
94. a 10  The deceitfulness of men notwithstanding their Promises never so autentically made. 
94. a 40    


Prophesy both true and false.  How ●he jews make their boast of the gift of prophesy, and why the same was given them. 
682. b 50.60  Two places touching the prophesy of false Prophets coming to pass and not coming to pass reconciled. 
534. a 30.40.50.60. and b all.  Of jeremies' prophesy touching the jews captivity in Babylon, & how Homaniah went about to discredit and scorn the same. 
534. a 60. and b all.  Whether the Devil can Prophesy or no. 
533. b 50.60. & 534. a 10    


Prophecies.  The blessings that jacob and Moses gave the twelve tribes were Prophecies. 
1212. b 10. and a 20.30.40  What we must do, that we may not be deceived as in respect of particular Prophecies. 
533. b 10  All Prophecies performed in Christ to which intent he came. 
674. b 50.60    


Prophet.  Unto what Prophet we must not hearken: and unto whom these words appertain. 
529. b 30.40.50.60. etc.  That a Prophet may say something that shall come to pass afterward, and yet nevertheless not have the more warrant to be taken for a servant of God 
535. a 20.30  How evil jeremy the Prophet was entreated for telling the truth. 
538. a 60. & b 10.20.30  Not the title only, but the effect also of a Prophet must be had, and what that is. 
678. a 60. and b 10.677. a 20  Of a true Prophet and a false: the differences of both, and infallible tokens to know them. 
680. b 50.60. & 534. a all, and 535. a 10  The meaning of Moses by these words, God will raise us up a Prophet. 
664. a 20.30.40.50.60. & ● 10. etc. 665. a 10. & 674. b 20.30  how Moseses words, Ye shall obey the Prophet, are meant. 
666. a 50.60  Notable doctrine upon these words, The man that will not hear the Prophet shall die without release. 
675. a 30. etc.  Christ the great and chief Prophet promised to the jews. 
665. b 30. & 642. a 40    


False Prophet.  How a False Prophet prevailed against a true Prophet and withstood him to his fac●. 
538. b 10.20.30  how we be affected, when the thing that a false Prophet saith to us doth come to pass. 531. a 10. and what we must do in such a case. 
ibidem 20  Though a False Prophet speak the truth, yet is not that a warrant that his doctrine is true. 
681. a. 30.  Notable doctrine upon these words, Thou shalt not be afraid of such a False Prophet. 
684. a 20.30  Of a False Prophet that spoke in as excellent a style and manner of speech as could be, of God's unchangeable truth. 
804. b 60. and 805. a 10.30.40    


Prophets.  Against such as hold that there is no more need of the law and the Prophets. 
463. a 30.40.50  God will have us to sift the Prophets, whether they teach aright or no. 
677. b 50.60. and 678. a 10  To what end God raiseth up Prophets, and their charge. 
677. a 50.60  Why we have no Prophets now adays to tell us of things to come by special revelation. 
681. b 60. & 682. a 10  How the true Prophets did set themselves against the False Prophets. 
681. b 10.20  What the Prophets would say, when they meant to prove that they were sent of God. 681. a 50. Example of jeremy. 
ibid. 60. & b 10  Of the office of Prophets, and in what points the same consisted. 
679. b 40 50.60  Ministers of the Church are in the same degree that the Prophets were, and how. 
666. a 20.30  All the Prophets took their end in Christ, and he made a perfect conclusion of all. 
666. a 10  No more Prophets in Israel after the time of Zacharie and Aggeus. 
665. b 40  That there shall be Prophets always in God's Church. 
665. a 30  That God will raise up Prophets from time to time among the people, and to what intent. 
665. a 10.20.30. and 67●. all.  What Christ meant by this saying, That john Baptist excelled all the Prophets. 
675. b 50.60. & 676. a 10  Moses and his fellow Prophets were but servants▪ and how. 
674. b 40  The jews were destitute of Prophets from Malachies time till the coming of Christ. 
1247. a 40. b 10  Moses excelled all the Prophets, that were to be found in Israel, & why. 
1246.30.40.50.60.1247. al.    


False Prophets.  What ought to be our refuge, when there rise up never so many False Prophets among us. 
527. b 50.60.529. a 50.60. b 10  Of False Prophets, who they be, and how we must withstand them. 
528. b. 40.50.60. and 530. a 30. and 531. a 30  The order that False Prophets & true Prophets use in their admonitions do differ: and how? 
534. b 40.50  The offence of False Prophets aggravated by comparison. 
536. a 60. and b 10.20.30. and 537. b 10.20  Remedies for the rooting of False Prophets and heretics out of the Church. 
536. a 20.30.40.50.60  Why God setteth down a law for False Prophets. 
679. a 30  How it cometh to pass that False Prophets do sometimes speak the truth. 
680.50 b. 60. & 681. a 10.20  Tokens whereby to discern False Prophets aright. 
679. b 40.50.60  Two sorts of False Prophets set down by the Lord himself. 
682. a 60. and b 10  How God will turn the sayings of the False Prophets into the contrary. 
682. a 40.50  The pride and presumption of False Prophets noted and condemned. 
683. a 30.40.50.60  The cause why Moses saith that he will discover False Prophets. 
682. a 10.20  False Prophets, or teachers that go about to seduce God's people from the right way compared to bitter roots. 
1032. a 50. b all. & 1033. a b all.  To what end God suffereth False Prophets to be stirred up by Satan to sow their darnel among us. 
533. a 10    


Prosper.  How a man should bethink himself, if he would Prosper in his own person. 
952. b 50.60. & 953. a 10.20. & 948 b 50.60  How it is not always perceivable that God doth prosper them that serve him, and why. 
324. b 60. & 325. a 10  The way how to Prosper all our life long 
482. a 50.519. a 20. & 551. a 30.40. & 345. b 10.20  How we seek and intend to Prosper as it were in despite of God, and of the end of our drifts therein. 
518. b 10.20  What a kind of contentation we must have, if God list to Prosper us. 
355. b 40  What we have to learn when God promiseth to Prosper us if we serve him. 
347. a 10. Look Blessed.    


Prosperity.  Prosperity a good trial to bewray what is in men's hearts: see how. 
349. a 10  From whence all manner of Prosperity doth proceed. 
1025. b 20. & 1127. a 10.20  Of the Prosperity of the wicked, and that the same tendeth to destruction. 
1025. b 30.40  That Gods children must not be grieved at the Prosperity of the wicked, & in what taking David was in this behalf, 
989. a 10.20  Under the word blessing, all Prosperity is comprehended. 
942. b 50.60  That God is the fountain of all Prosperity, and what we must do if we will prosper. 
926. b 50  How we ought to be affected in Prosperity. 
283. b 40  calvin counseleth us to mistrust Prosperity. 
282. a 30.40  Solomon noteth the danger of Prosperity. 
282. a 50  Prosperity of itself ought to provoke us unto God, & why. 
281. b 10.20  Our dragging clean backward from God bewrayeth that Prosperity is not good for us. 
156. a 50  How we be disposed & given when we have Prosperity. 
554. a 10  The mean of Prosperity is to obey God. 
263. b 30.40  A meditation to be used of us both in our Prosperity and in our adversity 
348. b 20.30.40. a 50.60  Why God saith no more, but that men should praise and bless him in Prosperity. 
360. a 60. & b 10.20.30  Prosperity is a cloak that hideth much uncleanness. 
350. a 40.50  Why when we be in Prosperity, we have juster cause to call upon God. 
361. b 40.50  Prosperity blindeth us, and breedeth our destruction. 
156. a 40. Look Blessedness. Riches, Abundance & Wealth.    


Prosperities.  All the Prosperities that God sendeth us are instructions, etc. 
347. b 10    


Protection.  What we must do, if we will have God to keep us in his Protection always 
1091. a 10.20.30  The fatherly Protection of God described by similitudes. 
969. a 10. & 1121. all. & 1122. all.  Of God's mighty Protection promised us against our enemies. 
953. b all. and 954. all.    


Protestants.  Papists and Protestants compared, and which of them found worst. 
1145. a 10.    


Protestation.  The Protestation of the jews that they kept all God's statutes & forgot none of them; and what we have to learn thereby. 
905. b all, 906 all.  What manner of Protestation the jews were commanded to make at the offering of their first fruits to the priest. 
895. a 10. etc.  What kind of Protestation shall sufficiently discharge us before God, etc. 
905. b 30.40  The lame & hypocritical Protestation of God's benefits that we use. 
896. a 50.60    


Proud.  A lesson for us that we ought not to be Proud of any gift that God hath bestowed on us. 
148. a 50  Reasons why we ought not to be Proud, but otherwise. 
365. a. 30.40. & b 10  God proclaimeth perpetual war against the Proud. 
364. a 10    


Proverb.  Of the common Proverb in Israel, that the fathers have eaten sour grapes and the children's teeth are set on edge. 
861. b 40.50.60  A Proverb, how many bondservants a man had at home, so many enemies had he, and how that by word sprang. 
588. a 40.50  A common Proverb of the Papists, that God is not known for the Apostles. 
490. b 50    


Providence.  Against a sort of rascals (as they are termed) that deny gods Providence. 
1107. a 60. b 10  After what manner we must trust and rest upon God's Providence. 
1077. al.  All things referrable to God's Providence▪ and not to fortune. 
690. a 60 & 209. b 20.30. & 63. a 50  Gods Providence most amply described by the times and seasons of the year, and otherwise. 
467. a 60. & b all. & 468. a 10.20. & 23. a 10    


Provision.  That all our Provision wasteth, & how, except God bless it. 
985. b 10.20.30 40.50. & 986. a 10  The diverse and unthought upon ways whereby God is able to disappoint all our Provision of necessaries. 
985. b all. & 986. a 10    


Provoke.  How these words are meant, that God feared to Provoke the enemy. 
1145 a 40.50 60    


Provocation.  The meaning of these words, that god feared the Provocation of the enemy. 
1144 a 30.40.50.60. b all. and 1145. all.    


Punish.  The vain shifts that men use when God doth punish them. 
976. a 40 50.60  What complaints men do make, when God doth not punish the outrages done to his servants. 
1168. b 30.40.50  The end why God doth Punish the sins of the faithful, and that he punisheth them oftentimes for other causes than their sins. 
949. a 30.40  Why God forbeareth to Punish our sins, and what we have to learn thereof. 
949. a 60. & b 10  Two things to be noted of them that have power to Punish offences. 
890 a 30.40.50.60. etc.  How and why God threateneth that he will Punish the father's sin in the children. 
861. b 10.20.30. & 862. a all. & 190. b 60. & 191. a 10. and 189. b all.  To what intent God doth Punish unbelievers, etc. and for what things. 
116. b 10.20  God did not always Punish offences in such sort as by good right he ought. 
792. b 10.20  When God doth Punish men, it is (as ye would say) against his nature. 
192 b 60. & 193. a 10  God proceedeth uprightly as a good judge when he doth Punish 
189. b 60 394. a 50.60. b 10.20. Look Afflict & Chastise.    


Punishing.  God's Punishing of the wicked is for our benefit, and how. 
462. b 20.30  What we have to learn by Gods Punishing of Moses and Aaron. 
1178. all. & 1179. all.    


Punishment.  That one sin is the Punishment of another. 
983. b 10.20  A law made that every man should fear the Punishment of his own sin. 
861. a 20.30  Though God at the first Punish not them that molest his people, yet he always keepeth Punishment in store for them. 
799. b all. & 800. a 10  If Gods Punishment be rigorous, it is because the sin is excessive. 
787. b 10.20  Of the open Punishment of a rebellious or stubborn son against his parents. 
756. b all.  What man's executing of Punishment is a sacrifice to God. 
306. a 30.40  A notable Punishment of God upon superiors, for abusing the dignity which God hath given them. 
215. b 30.40  The grievousest Punishment of all that fell on the jews. 
152. b 40  The bodily Punishment of the jews served to the welfare of their souls. 
59 b 10  A bitter Punishment to Moses to be banished out of the land of promise. 
50 b 10.47. b 50.60.48. a 10  The Punishment of the tribe of Levi turned into honour, and how. 
658. a. 10.20.30  How we condemn others that suffer Punishment, but want wit to amend ourselves thereby. 
621. a 60. & b 10  The loathsome Punishment of Herod for his pride. 
334. b 10  Against such as be too sharp in giving Punishment. 
331. a 10  The Punishment of jehu a looking-glass for us to behold continually: Look in what respect. 
462. b 10.20.  Of the Punishment that Aaron suffered for not withstanding the Israelites idolatry to their golden calf: and what we have to learn thereby 
424. a & b al. and 425. a 10. Look Affliction, Chastisement & Correction.    


Punishment.  Of corporal Punishments, and why God doth send them us. 
1097. a 20.30.40  Gods Punishments do not exceed measure. 
1047. a 60. b 10  Of God's accustomed Punishments, & in what cases he checketh us with strange punishments. 
1001. a 50.60  God doth augment his Punishments in such sort sometimes that they become miracles. 
989. b 10.20. a 40.50  Why we have to comfort ourselves in all the temporal Punishments which God sendeth us. 
1237. a 10  That the Punishments of God laid upon us for some other consideration than our sins, tendeth to our great honour. 
949. b all.  A law made for the moderating of Punishments among the jews. 
875. b all & 876. a 30  The name of cursings given in scripture to all Punishments due to sin: where also mention is made of Punishments. 
766. b 60. & 767. a 10  Punishments are to be executed for examples sake: Read the instance. 
706. a 10.20. Read the whole page.  The intent and purpose of God in laying Punishments upon his people. 
154. a 10.50. b 10  Gods reforming of men by Punishments for sins compared to a furnace, etc. 
61. b 10  We must not measure God's Punishments by our own fancies. 
48. a 10  That the Punishments of others should be our instruction. 
521. a 10.20.30.40 & 787. b all. & 788. a all. & 42. a 60. & 643. b 30.40. & 117. a all.  God doth moderate himself in laying Punishments upon offenders. 
393. ● & b all. Look Afflictions, Chastisements, & Corrections.    


Pureness.  Of a spiritual Pureness which God requireth of us, and wherein the same doth consist. 
815. b 40    


Purpose.  What Gods Purpose was, when he delivered the jews out of the Egyptian bondage, 
1014. b 40.50.60. and 1015. a 10  Gods Purpose against a busy & unquiet Prince. 
64. a 40     

Q  


Quarrel.  Of three things that are to be observed or marked in a Quarrel. 
696. a 10    


Quarrels.  That our Quarrels must not proceed unto shedding of blood. 
726. b 10.20  How Quarrels are to be pacified: touching this point much good matter is delivered, sermon 
104. page 639, a 20  How men should bethink themselves when they are compelled to slay their enemies in the maintenance of just Quarrels. 
516. a 50.60  That we must eschew Quarrels & debates, and why. 
726. a 50.60. & b 10    


quarrelers.  All quarrelers are murderers: Read that place. 
220. b 10    


Question.  A Question, with what eye we can behold God's substance. 
182. b 40  A Question, whether God could not have restrained the jews better, if he had would: and if he could, why he did not. 
1085. a 40.50  A Question, why God when he seethe men go out of course, doth not remedy it. 
1086. a 10  A Question, how jacob dying more than three hundred years before the partition of the land of Chanaan, could make a partition thereof. 
1212 a 30  A Question, why Moses sayeth that the tribes of Zabulon and Isachar shall call folk, and offer sacrifice with them, rather than the other tribes. 
1219. b 30. etc.  A Question, why God saying that he will drive away our enemies, affirmeth also that we shall destroy them 
1231. a 30.40.50.60. & 1232. a all.  A Question, whether faith justifieth inferred upon the words of Moses: look the place. 
30. a 10.20  A Question whether God chargeth a man with any thing that is above his power and ability. 
911. b 60  A Question whether God do not know what we be without trial. 
349 b 30.40.50.60  A Question how it cometh to pass that God doth curse those whose offence is in things whereof no mention is made in the law. 
934. b 10  A Question how God would have men to protest before him, that they have walked according unto all his statutes etc. 
905. b 30.40.50.60  A Question how it may be possible for men to give themselves to the serving of God with all their heart. 
911. b 30.40  A Question whether, that when Moses had laid his hands upon josua, and he was filled with wisdom, whether (I say) the hands of Moses had that power in them or no. 
1244. a 30.40  A Question how Moses could say that the Israelites ceased not to provoke God's wrath continually, ever since the time they came out of Egypt seeing the most part of them were babes, or at leastwise not of full years of discretion. 
385. b all.    


Questions.  Of needless Questions, as whether satan can foresee and prophesy of things to come or no. 
533. b 50.60. & 534. a 10.20  Against giddibraine fellows that cast forth fond and trifling Questions in God's matters. 
33. b 10    


Quicken.  How God doth Quicken us by the preaching of his word. 
257. a 10  How to Quicken up ourselves with fear and trembling. 
965. b 50.60     

R  


Rachel.  The meaning of these words, Rachel mourned for her children. 
1210. b 60 1211. a 10    


Rain.  From whence Rain cometh as the Philosophers say. 
957. b 30  There was no such Rain in the beginning as we have in these days. 
957. b 20  It is a wonderful power, whereby the Rain is shut up in the clouds. 
958. b 40  What we must think so often as the Rain doth fall from heaven. 
958 a 10  Of Rain given in due season, and that sometimes it is hurtful, and what we have to learn thereby. 
958. b 20.30  The divers effects of Rain, and what we ought to mark when we see it Rain out of season. 
958. b 30.40.50  A comparison made of the Rain that falleth, and of God's word. 
1176. b 10.20  We must receive God's doctrine as a Rain, and how. 
1105. b 50.60  Of Gods sending of ashes or sand in steed of Rain. 
966. a 60. b 10. Look Weather.    


Ransom.  How heinously they offend that think to Ransom themselves from the guilt of their sins. 
821. a 10.20  Of the Ransom whereby we are reconciled unto God. 
803. b 10. Look Redemption.    


Ransoms.  The Ransoms of the Papists, & wherewithal they go about to win God's favour. 
803. a 50.60    


Rashness.  What is the cause why men are so much given to Rashness. 
37. a 10  In what respects men's Rashness ought to be condemned. 
57 a 10.20  The thing that putteth difference between the true wisdom of the faithful, and the Rashness of such as play the lose colts. etc. 
74. a 50  Of a number that offend God through Rashness. 
174. b 10.20    


Ravish.  A law made for him that doth Ravish a maid; & that he is likened to a thief. 
791. a 50.60. b 50.60.792. all.    


Ravishing.  The Ravishing of David's wives before his face, and why it was. 
977. b 30.40.50. etc.    


Reason.  It is a very hard thing to forsake our own Reason, and how. 
140. a 50  The jews condemned to be utterly wit●esse, & void of Reason, & why. 
1147. all.  The use of Reason in men, whereby they differ from brute beasts. 
1115. a 30.40.147. ● 50  The Reason which the first man had was not simply in himself. 
1015. b 10  A warning that we attempt nothing against right & Reason. 
86. b 30.40  The doctrine that man's natural Reason cannot brook. 
82. a 60. & b 10  We must not cease to glorify God, though we see not the Reason of his doings. 
81. b 10  What we must do when we find things contrary to our natural Reason. 
76. b 50  Gods inestimable goodness noted, in showing us a Reason, why he doth things: Read the place. 
338. b 50.60 & 339. a 10. Look Discretion.    


Rebellion.  The Rebellion of the Amalekites against God in hindering the jews from coming into the land of Chanaan. 
888. a 10.20.30  What is the ground of Rebellion diverse times. 
216. a 20  Of the Rebellion of Chore, Dathan & Abiron against Aaron, and of the number of them. 
458. b 20.30. etc. Read the same set forth at large. 459 a 10. etc. & 460. a 60. & b all.  Rebellion against God and his word raised in Geneva by certain heretics and their favourers. 
460. b all. & 461. a all. 384. a 30.40.50.60. b 10  The Rebellion of the jews when they should have entered into the promised land. 
407. b 60. and 408. a 10. Look stubborness.    


Rebellious.  Means which God useth to train us to obedience, and how Rebellious we be is showed by comparison of a heiffer & a horse. 
895. a 20.30.40  The punishments of God upon them that be Rebellious against him, shall be as signs and wonders to them & their posterity, and how. 
9●9. a 40 50.60  What it is to be Rebellious against god 
Look page 412. a 50.60. & b 10. Look Stubborn.    


Rebuke.  What is required in us when we Rebuke others. 
331. a 10.20.237. b 10.239 b 10.20  How every one of us should Rebuke himself, when we live not as we ought. 
455. a 10  Against certain nycelings that take grief at the preacher when he doth Rebuke their vices. 
238. b 50.60. Look Faults.    


Rebukes.  To what end all the Rebukes which God giveth us, do serve. 
1172. b 50 60.1173. a 10    


Recompense.  How we ought to take the texts of holy scriptures, where God behighteth us Recompense. 
295. a 60. and b 10 20.60  God will not be served at our hands without Recompense. 
466. a 60. & b 10  To what purpose God promiseth us Recompense if we serve him. 
267. b 50. Look Rewards.    


Reconcile.  Of the means used in popery to pacify & Reconcile God when he is offended. 
447. b 20.30.40 etc.    


Reconciled.  The true means & ways that we must use to be Reconciled unto God when we have offended. 
447. b 60. & 448. a 10.50.60    


Reconciliation.  Of Reconciliation with our enemies, inferred upon a text treating of war. 
724. b 50.60.725. a 10.20.30  Of the papists Reconciliation of themselves to God, and that it is without certainty. 
1051. a 10  Of the message of Reconciliation, and what it is. 
1028. b 20  The means of Reconciliation that God useth between himself & us 
973. b 40.  None other mean of Reconciliation but the blood of Christ. 
264. b 10. Look Atonement & Favour.    


Redemption.  The Redemption of us Christians, and the Redemption of the jews compared. 
870. a 50.60.169. a 30.1114. b 20.30  Gods love the wellspring of our Redemption. 
167. a 10  Of the Redemption of mankind, and whether God needed any help to bring the same to pass. 
1123. b all.  Why isaiah treating of our Redemption that was to be performed in the person of Christ, sa●eth expressly; Behold, this is he; behold, this is our God, as though he had been present, when as yet he was not incarnate. 
269. b 40.50.60. Look ransom.    


Reformation.  A forcible Reformation necessary to the jews, and also to us: 
Read the place, it is most excellent 154. a 50.60 & b 10.20.30.40  What kind of Reformation is required in every man, for the utter abolishment of superstition and idolatry. 
492. b all.  The Reformation of our hearts belongeth unto God. 
1024. b 30    


Regenerate.  Imperfectious even in the Regenerate though the papists say no. 
938. b 50 999. ●30. 40    


Regeneration.  Of our Regeneration, and that it is not of man, but of God. 
441. b all.    


Reign.  How maliciously the jews construed these words, Ye shall Reign over many nations. 
580. a 30    


Rejoicing.  Of Rejoicing in the presence of the Lord, and in what case men's rejoicings are accursed. 
901. a 30.40.50  With whom our Rejoicing should be, and with what company. 
901. b 20.30  Of Gods Rejoicing, and that it is not after the manner of men. 
1056. b 30 40.50.60. Look Mirth.    


Relief.  Laws of Relief provided for the poor with the crop of the ground. 
865. a 40.50.60. & so forward the whole sermon 141.517. a 20. etc. b 10. Look help and secure.    


Religion, both true & false.  Why Moses confirmeth the jews in the Religion that had been given them. 
162. b 10.20.30.40.50.60  A reason why the Religion of the jews should have been sound and sincere, etc. 
160. a 30  The Religion of popery discovered. 
187. a 20.1042. b all. 1130. a 40.50.1041. b 30.40  The foundation of all perfect & sound Religion. 
272. a 10.20.444. b all. 509. a 20.446. a 50.496. a 40.388. a 20  The ground from whence the jews took their boldness to make their so many changes of Religion. 
114. a 40  How we ought to behave ourselves touching the true and sincere Religion. 
288. all. 537. a all.  What followeth of mingling true Religion with the devices of unbelievers 
287. a 60. & b ●●  What we must do to have the true and right Religion. 
288. a 10.20  We must provide that the seed of Religion may remain after our decease, & how. 
474. a 40  An exhortation to the embracing of true Religion. 
470. b 40.50.60  With what vain speculations we must not meddle, whensoever we have to deal with God's service & Religion 
463. b 10.20  A brie●e sum or description of th● true & pure Religion. 
117. b 60  How we must be affected, if any man should go about to alter Religion. 542. a 50.60. & b 10. This place is worth the marking. 
636. a all.  Of certain worldlings that go about to abolish all Religion. 
541. a 10.545 a 50.60. b all.  That for the maintenance of true Religion, we should not spare the life of our nearest kin: 
540. a 40.50.60. & b all.  What ground the heathen had when they made jews for the observing of that manner of Religion that was established among them. 
541. a 50.60  That it behoveth us to be well assured of our Religion, & why. 
541. a 40.163 b 60.164. a 10  That the pure Religion of God is the chiefest blessing that we have in this life; and what we are taught to do in that behalf. 
982. a 50.60. and b all 983. a 10.494. b 10  How dear true Religion ought to be unto us, is showed by circumstances. 
540. a 40.50.60. & b all. 547. a 30.40  We must show openly before men, what Religion we hold of. 
287. a 30  The means that God used to retain the jews in the purity of Religion. 
1014. a 10.20.30  The seducers of God's people from the right Religion compared to bitter roots▪ and how. 
1032. a 50. b all. 1033 a b all.  Of what Religion God alloweth, & disalloweth. 
1128. a b 30.40.50.60. etc.  In what taking they be, which follow their own fancies in cases of Religion. 
444. b 10.20.30.40  How we must be affected against them that fall a defacing of Religion. 
541 b 50.60  The inconvenience that followeth those men's thinking that hold it too excessive rigour to put the troublers and perverters of Religion to death. 
540. a 10  Of resembling divers fashions of the heathen in Religion, and the inconvenience thereof. 
523. a 10.20.30.40.  Of diverse that can mock & scorn at popish superstitions, who notwithstanding have no Religion in them. 
493. a 20.30.40  A summary of Christian Religion and in what points the same consisteth. 
489. a 20.30.40.50.60  A riddance of all things that may turn us from pure Religion must be made as it is Gods will. 
491. a all. & b 30.546. b 10  Whereof the corruption of God's Religion, that is to be seen in the popedom, did spring. 
249. b 50.60.  That revolters from the true Religion of God are to be punished. 
654. a 10  What turned jeroboam from the true Religion of God. 
364. b 10.20.30  A charge to every particular person: that we must not suffer any filthiness to be mingled with pure Religion. 
492. b 30.40.50  It booteth not greatly to have abolished idols, except pure Religion be set up in steed thereof. 
493. a 40. b 20  What will become of us if we corrupt God's service, or alter his Religion. 
404. a 40.50.134. a 20  If Religion be true and good, it is not new nor devised in our time. 489 a 10 What true Religion is, & what it is no● 
read page 486. a 30  Of certain despisers of Religion worse than papists. 
1165. a 20.30  Against such as would not have Religion to come in judgement nor any fault committed against the first table. 
634. b 50  Touching the knowledge of true Religion the jews were utterly unexcusable, and why. 
1132. all.  A supposed speech of ignorant folk touching the alteration of Religion. 
32. a 10  Of the antiquity of Christian and popish Religion. 
1129. b 50.60.1130. all, 1041. b all, 1042. a all. Look Service of God.    


Religions.  The Papists make a hodge-podge of all the Religions in the world. 
287. a 20.30  Of a sort that would feign know all the Religions in the world, and to what end. 
522. b 10    


Relics.  The means which Satan hath devised to make the Relics of holy men & women worshipped. 
1239. b all. 1240 a 10    


Remedy.  An extreme Remedy which God useth to draw us to repentance. 
979 b 40.50.60.980. a 10  The Remedy to preserve us from all occasions to thrust us out of the way of salvation. 
524. b 10.20    


Remedies.  Remedies for the rooting of false Prophets & heretics out of the church. 
536. a 20.30.40.50.60    


Remembrance.  Of being touched with the Remembrance of our sins: right necessary doctrine. 
1180. all, 1181. all.    


Remorse.  No worse thing in the world than when we live without any Remorse or heart by thing. 
1142. b 10. Look Conscience.    


Renounce.  Of them that Renounce God now adays, & by what means they do it. 
1064. b 50.60    


Repent.  The meaning of these words, God will Repet him over his servants. 
1160. ● 30.40.50.60.1161. a 30.40.50.60. b al.    


Repentance, both true & false.  How long a time God waited for the Repentance of the Amalekites. 
887. b 20.30  What men do mean by Repentance or penance in popery. 
155. b 10. 1058. b 10  By what rule we must try our Repentance. 
158. b 50.60  The gate to Repentance is sometimes shut up. 
154. a 20.40  What God will do to his people, if he see Repentance in them, after he hath chastised them. 
152. a 20.30.154. a 40  How with God's promises we must join Repentance. 
803. a all. & b 10  Of the Repentance of such as for a time had been deceived by idolatry. 
634. b 10  The definition of true Repentance, declaring what it is. 
680. a 20.1149. b all. 1050. a all.  Whereof Repentance proceedeth in men, and how the same is said to be in God. 
1161. a 30.40.50.60. b all.  Though God vouchsafe us mercy, and would have us hear his word, to the end to bring us to Repentance, yet must that word first be a witness against us, as for example. 
1093. a 10  God toucheth with Repentance whom he will, but not all. 
1086. b 10.20  Of the Repentance which God requireth of us. 
1058. a 40.820. b 50  What we are given to understand for to have true Repentance. 
1051. a 10 155. a 60  The effects of true and unfeigned Repentance. 
61. b 50  Papists talk much of Repentance, but the wretched sinners are still left in doubt. 
1050. b 60  What is the common duty of us all, now that God calleth us to Repentance. 
1037. a 50.60.58. b 20  An extreme remedy which God useth to draw us to Repentance. 
979. b 40.50.60.980. a 10  The fruit of true Repentance. 
59 b 10  A false & feigned Repentance▪ with the manner thereof. 
52. b 30.58. a 40.50.1049. b all. 1050. a all.  Notable doctrine touching Repentance 
58. a 30.40.50.60  The papists imagine that they can further themselves to Repentance by their own free wil 
58. a 60. & b 10  Gods chastisements tend to bring us to Repentance and humility. 
50. b 50 154. a 40  How long God giveth us space of Repentance. 
154. a 20.30    


Repetition.  The reason why God useth the Repetition of the same things that have been spoken before. 
957. a 30.40.50.60    


Report.  Remedies against an husband that raiseth a false Report against his wife. 
787. a 50.60. b. 10. Look Backbite & Slander.    


Reports.  That false Reports raised upon the innocent are punishable by God's law and man's law. 
785. b all. 786. a 10. etc. Look Name & good name.    


Representation.  No Representation of jesus Christ allowed in an image: Look the place, it is notable. 
138. b 20  God will have no representation of his majesty in an image. 
137. b 40  The cause why men are so eager to have some Representation of God. 
136 b 10  If a Representation of God be made, that is as good as the Bible, say the Papists. 
136. a 50  A Representation of the heavenly mystery set forth unto us in the Lord's supper. 
137. a 40. Look Image.    


Reprobate.  A manifest token that a man is given over to a Reprobate mind. 
973. a 10 Look Wicked.    


Reprobation.  The Reprobation of the jews set forth and their manifold apostasies. 
1137 all. 1138. a all.  An evident and apparent token of Reprobation. 
973. a 10    


Reproach.  Moses branded with a mark of Reproach before God. 
50. b 10. Look shame.    


Request.  The cause why God so precisely denied the Request of Moses. 
105. b 30  Some Request may slip from a faithful man, as shallbe good in itself, & yet God shall not vouchsafe to grant it. 
103. b 20  Moses confounded himself in his own Request, what then shall we do? 
99 b 60  Touching the Request of Moses, in desiring to be wiped out of the book of life. 
401. b 30.40.50.60. etc. Read that place for thine instruction. Look Prayer.    


Requests.  God's delaying and denying of our Requests, etc. is to our benefit, and how. 
105. b 10.20.106. a 10  A consideration to be entered into, when we make our Requests to God. 
100 a 30.99. a 60. b 10  The best reason to win our Requests at God's hand, what it is. 
100 a 50  In what respects we shall not obtain our Requests at God's hands. 
98. a 40  How God granteth men their Requests now and then, for their import●natenes sake, and the thing turneth to their condemnation. 
259. a 40.50 60. Look Prayers.    


Require.  What it is that God doth Require at our hands for all his goodness. 
433. a & b all. & 434. a 10    


Requite.  What we have to note, where it is said that God will Requite his enemies with the like. 
1171. b 10  Of these words, Thou foolish people, wilt thou needs Requite the Lord so: and what the word requite importeth. 
1111. b 50.60. Look Reward.    


Rest of God & Amen.  The Rest which God commandeth us must be everlasting: Read the place. 
203. a 10.  Reasons why our servants must rest on the seventh day. 
208. a 50. etc.  Whether cattle be tied to Rest on the seventh day as the commandment seemeth to report: Read the place. 
207. b 30.40.50.60. & 208. a 10  Of what Rest the Sabbath day given to the jews was a figure. 
206. a 30  To what purposes we must apply the Rest of the lords day. 
204. a 20  What falleth out most commonly when men be at Rest and ease. 
504. a 30 40.993. a 60. b 10  Of the Rest of the persecuted faithful man, and the unrest of the wicked being at peace to the worldward. 
490. a 50.60  To what end God giveth us Rest, so as we be not troubled with fear & terror. 
503. b 50.60.504. a 10  S. Paul's meaning in saying that he had no Rest upon earth. 
615. b 20.30  Of the day of Rest. 200. all. & 201. a 10 20.30.40.50.60. And how we must Rest. 
201. b 10.20.202. a 10. 587. b 40 50.60.573. a all.  God by his own example showeth men the way to Rest. 
202. b 10.20  The meaning of these words, The curses of the law shall Rest upon him. 
1037. b 40.50.60  Of taking our Rest in God, and reposing ourselves upon him during our present life. 
1011. all. 1012. a 10 20.30  Of the eternal Rest prefigured by the Rest of the land of Chanaan. 
1005. b 50.60.339. b 10.202. b 20.618. a 10  Of the Rest of our bodies, and what is the Rest of our souls. 
474. b 60 and 475. a 10. Look Sabbath and Sabbath day.    


Restitution.  Restitution of straying cattle to their owner, and other things commanded. 
767. b 50.60.768. a 10. etc.    


Resurrection.  Of Christ's Resurrection, and that the same is the very stay and truth of our righteousness. 
765. a 50  The Resurrection was not so well witnessed to the fathers as to us. 
1243 a all.  What doctrines of comfort we have to gather by Christ's Resurrection. 
1064. a 30  The benefits that we have by Christ's Resurrection. 
35. a 50.1062. b 50.60  Burial a warrant of our last Resurrection. 
969. b 40.50  Christ, by the power of his Resurrection hath rid away all the slander of his cross. 
29. b 30  The benefit of Christ's Resurrection applied unto us by faith. 
28. b 10    


Revelation.  The Revelation that was given to jacob in Bethel. 
1216. a 40.50.60  Two diverse sorts of Revelation mentioned in the scripture, which God useth when he calleth men to him. 
1215. b 50.60.1216. a all.  Of the Revelation of a certain devout Monk that had an idle head. 
671. a 10.20    


Revenge.  The cause why we are so soon kindled with the fire of Revenge. 
888. a 60 & b 10 etc.  The Israelites are charged to revenge themselves sharply on the Amalekites, & why. 
887. b all.  Of a kind of Revenge that is lawful & allowable by God. 
800. a 40.50.60  What we must do when we feel ourselves disposed to Revenge. 
710 b 30 40.651. b 30.40  Whereupon the jews bore themselves in hand that every man might take Revenge of his enemies. 
710. a 20  Private Revenge is forbidden, and the reason why. 
1156. b 60.1157. a all. b 10  What we have to note upon these words that God will Revenge the blood of his servants. 
1171. a 50.60 b 10  A lesson for such as discover not their malice by Revenge. 
516. b 20. Look Vengeance.    


Revenges.  God alloweth no private Revenges. 
695. b 30    


Revengements.  A warning unto us that we should not give the bridle to our own Revengements. 
800. all. & specially in b 40.  In what cases Revengements are forbidden, and how men be affected in that case. 
890. Look Vengeance.    


Reverence.  Of the Reverence which God requireth at our hands, and wherein the same consisteth. 
684. a 10.198. b 40.50 & 199. b 40.358. b 50.266. b 20.186. a 10.20  With what Reverence we must receive God's word. 
113. b 10  With what lowliness and Reverence we should walk before God. 
115 b 40  Of this word Reverence, which is due to God, and what the same importeth. 
434. b 40.50.60. & 435. a 10. Look Fear.    


Reward.  The cause why God promiseth Reward to such as serve him. 
175. b 40.267. b 20 30.40.295. b 50.518. a 30.264. a 50.1060. b 10.518. a 50.60. b 10  What Reward Christ hath at our hands for the abasing of himself for our behoof, etc. 
196. b 20.30.40  What Reward the Israelites had for not putting that in execution which God had commanded them against the foreign nations. 
329. b 60. and 330. a 10  Of what little force Gods promising of a Reward unto us to provoke us to serve him, is with us. 
518. b 10.20.30  Why God promiseth us Reward for our works. 
323. a 10  Of a kind of people which serve God for Reward. 
962. a 20.30.40  God looketh for no Reward at our hands, & why. 
111. b 10  Gods meaning in promising a Reward to such as keep his law. 
464. a 30. & b 40. & 465. a 10. etc.  God promiseth us a Reward for serving of him. 
267. b 20.30.40. Look Recompense.    


Rewards.  That such as take Rewards to hurt the guiltless are accursed. 
936. b 50 60.937. a 10. etc.  How God by Rewards seeketh to win us unto him. 
263. b 30.40.50.60. and 264. a 10.20  How the world, & specially the Papists imagine that they can compound & agree with God for Rewards. 
447 b all.  The meaning of these words, God taketh no Rewards. 
447. b all. etc. 448. a 40    


Rich.  The cruelty and insatiablenes of the Rich complained of. 
834. a 20.30.40.232. b 30.40.233. b 10  The poor and Rich are taught their lesson. 
833. a 50 60. & b 10.20.30.40 50.60  How both Rich and poor aught to tend to Godward. 
282. a 50.60. and b 10.20  Gods blessing is the thing that maketh men Rich. 
280. b 10  It is a very hard thing to have skill how to be Rich. 
233. a 10.20  How S. Paul's words, that we must learn to be Rich and to have abundance must be understood. 
232. b al.  A description of Rich men, showing what they are. 
232. b 20.30.40.50.60  The abundance of the Rich, and how God trieth their charity. 
511. a 10.20  Of a kind of intercommoning that ought to be between the Rich & the poor 
587. a 10.20.30.40  A lesson for the Rich man's learning. 
233. a 10.20  The danger of coveting to be Rich. 
232. a 30.40. Look wealthy.    


Riches.  Of the Riches of Solomon: Read at large. 
653. a 50.60  David's and salomon's Riches gathered together in a huge mass, excused and why? 
654. b 10.20.30  What vengeance lighteth upon such as gather their. Riches by wicked practices. 
571. a 10.20.30  The true means whereby men attain to Riches. 
367. a 50.60. & b 10  In what respect men deserve to be bearest of their Riches at God's hand, is taught us by comparison. 
367. a 10.20  To what intent God giveth Riches to the wicked. 
367. a 40.571. a 10  How we ought to use our Riches, when we have them. 
364. a 60. b 10.369. a 60. b 10. Look Welth.    


Riding.  What is meant by Gods Riding upon the heavens. 
1229. a 50.60. b all.    


Right.  What it is to wrest or hinder the Right 932. a 90.20. and that God himself will take vengeance in such cases. 
ibidem 30. etc.  Of perverting a man's Right, and how the same is done. 
863. a 20.30. etc.  Of defrauding God of his Right, and what right is meant in that place. 
571. a 60. & b 10  A curse upon such as wrest the Right of the stranger, the widow, and fatherless. 
931. b 30.40.50.60.932. a 10  The meaning of Moses that GOD doth Right to such as are wrongfully trodden under foot. 
448. b all, & 449. a & b all.    


Rightful.  What we have to note upon this title (Rightful) attributed to the jews. 
1125. b 30. etc.    


Right-hand.  God's meaning in forbidding us to bow to the Right-hand or to the left. 
262. b 20.30. Look Hand.    


Righteous.  The Papists uphold that they become Righteous by keeping the law. 
302. a 30  God cannot be God if he be not Righteous. 
88 b 60  Whether we be made Righteous by the law or by faith. 
301. a 10.20.30.40 938. a 50.60. Look Faithful.    


Righteousness.  The agreement between man's nature and God's Righteousness. 
244. b 20.30.40  how men must examine themselves, if they will needs challenge Righteousness to themselves. 
380. b 50.60  The beginning of all the law and of all Righteousness, what it is. 
266. b 30  There is no grace or Righteousness in us, for the which we might obtain love at God's hand: this excludeth merits. 
408. a 20.30  Whereupon our true Righteousness dependeth, and how God alloweth it. 
1192. b 30.40.50  What the Righteousness of the law respecteth in men. 
273. b 10.946. a 10.20.941. b 30  What kind of obedience our true Righteousness is. 
380. b 60. & 381. a 10  Of the Righteousness which we have by Christ's resurrection. 
1064. a 30. etc.  The Righteousness of Angels scarcely answerable to God's law. 
245. b 50  Of the sacrifices of Righteousness, and what doctrine we have to observe therein. 
1220. a 60. b all.  Of our Righteousness what it is, and how short it cometh of that which the law requireth. 
483. a 40.50.60.566. b 30.40.835. b 10  What our true Righteousness is: 
read in short sum page 386. a 10  Why it is purposely said of Moses, Thy Righteousness before God. 
300. b 40.50.60. & 301. a 10  If God allow of our doings, then is it perfect Righteousness. 
518. a 10.20  Who may say that he hath perfect Righteousness. 
753. b 10.20.939. b 30  The gloss of Righteousness in part which the papists have forged must be refused, and why. 
939. b 10.20  how and by what means we are said to have Righteousness. 
940. a 30.40  That God hath bereft us of all Righteousness, & to what intent. 
940. a 30  Of Righteousness imputative, and by whom we have it. 
940. a 30.40. b 10.20.763. b 20.30.300. a 60. b all. 856. a 50.60. b 10  Of the papistical Righteousness, called righteousness in part. 
939. a 10.857. a 50.60  When, how, and why our unperfect keeping of the law shall not fail to be taken for Righteousness. 
30. b 10.20.30.40  Our Righteousness consisteth not in the worthiness of our own works. 
301. a b  There is no Righteousness where there is no humanity or gentleness. 
856. b 10.20. etc. 857. b 10  How Moseses words, that a man's almsdeeds shall be counted unto him for Righteousness are meant. 
857. b 30.40.50.60.858. b all.  What is meant by this, that faith was reckoned unto Abraham for Righteousness. 
857. b 50.60. Look Faith & justification.    


Rigour.  The reward of the israelites for showing mercy there, where they ought to have showed Rigour. 
890. b 30.40  There is no Rigour in God, though he seem in man's reason too too severe: read the place. 
1143. all. 1144. all. 154 b 50.60  Gods Rigour against the jews testified by the threatenings denounced in the 148. 
Sermon, beginning at page 1140.  To what end God useth Rigour sometimes in afflicting us. 
988. b all.  That the Rigour of God in threatening us doth profit us. 
963. a 20.30  Gods showing of Rigour is to be imputed to ourselves. 
155. a 10  What we have to do when we see God utter his Rigour towards others. 
327. a 30.40. b 10  Why God useth mercy to some, & Rigour to other some. 
190. a 50.60  In what respect Rigour rather than mercy is to be used. 
328. b 50.60  How a judge when he useth Rigour must be merciful. 
330. a 10  Of yielding to God, when we feel nothing but Rigour at his hands. 
358. b 40  The Rigour that jehu executed at his pleasure noted. 
329. b 10.20    


Rioting.  Rioting and drunkenness comprehendeth all kind of vice. 
758. a 10  Unto what vices he falleth that is given to Rioting. 
758. a 30.40.50.60    


River.  Of the River of Nilus, and how it watereth the land of Egypt once a year. 
466. b 40.50.60. Look Nilus.    


Rivers.  Small store of Rivers in many of the countries of the land of Chanaan. 
467. a 10    


Robbery.  That Robbery shallbe punished with robbery by God's just judgement. 
975. b 10.20.30.40. Look Steal.    


Robberies.  Of sundry kinds of Robberies threatened by God against us in diverse things belonging unto us. 
976. a 10 20. etc. b 30.40.50.60. etc. Look Theft.    


Robbers.  A threatening against thieves and Robbers. 
234. a 40.50.60  In what respect it was said that the tribe of Benjamin should be Robbers 
1209. b 40.50.60  What such as fear God should have in their minds, when Robbers possess their goods. 
977. a 10  That thieves and Robbers fail not to serve God's turn & purpose. 
975. all, b 10  Of Robbers that bear great sway, and that other robbers shall rob such robbers. 
975. b 20. Look Thief.    


Rock.  Why God is termed a Rock in the scripture. 
1132. a 30.40    


Rogues.  Of begging Rogues, how they like their idle trade, and what becometh of them in the end. 
586. b 30.40  That Rogues become thieves in the end, and why. 
586. a 30. Look Beggars.    


Rome.  jerusalem and Rome after a sort compared. 
498. b 60.499. a 10.20  Rome is now a very dunghill of hell, & why. 
499. a 10  Of the usurped supremacy of the sea of Rome. 
498. b 60.499. a 10    


Root.  The meaning of these words, Let there not be found among you any Root that bringeth forth wormwood and gall. 
1032. a 50. b all. 1033. a b al. Look Prophets and false Prophets.    


Reuben.  The kingdom was not established in the tribe of Reuben. 1195. b 50.60. He was jacobs' eldest son & bereft of the right of the first begotten for incest. 1193. a 40. The meaning of Moses in saying, Let him live, and not die. 1194. a 10.20.30.40. He was a patriarch, and what a great number of heads of houses came of him. 
1194. a all. b 30.40    


Ruffians.  A common trade of certain squaring Ruffians noted, and a lesson for their learning. 
936. b 40     

S.  


Sabbath.  The ceremony alone of the Sabbath is to no purpose. 
20. a 40  Of what things the Sabbath under the law putteth men in mind. 
200. a 20.30.204. b 10.20  how the spiritual rest and Sabbath is kept. 
339. b 10.20.203. b 10.20  We ought to be greatly inflamed to the spiritual keeping of God's Sabbath, and why. 
20. b 50  Till what time we shall never attain fully to the keeping of God's spiritual Sabbath. 
203. b 10  How the faithful aught to keep a continual Sabbath all their life long. 
203. a 20  We have not the figure or shadow of the Sabbath day. 
204. b 50.202. a 50  To what end or intent the Sabbath day was ordained. 
203. b 50.200. b 10.208. b 50.60.573. b 10 204. a 10.203. b 50.208. a 60  What is the first entrance to keep the Sabbath day as we ought. 
201. b 10  A supposed speech of God to the jews touching the Sabbath days service. 
206. b 40.50.60. & 207. a 10  Other solemnities besides the Sabbath day under the law. 
206. b 30  What we have to mark and consider when God commandeth us to keep the Sabbath day. 
20. b 40.205. a 10  The jews Sabbath day was the Saturday, and why ours is the Sunday. 
205. a 10  We are exhorted to retain still the outward order of the Sabbath day, though it were but figurative. 
205. b 20  The cause why the ceremony of the Sabbath day was so straightly looked unto under the law. 
202. a 30.40.50  He that despiseth the Sabbath day, hath thrust (as much as in him lieth,) the whole service of God under foot. 
20. a 30  Why we be not given so much to serve God on work days on the Sabbath day. 
204. b 10  The traffikers among the jews enjoined to keep the Sabbath day, though they were not sanctified. 
210. b 60. and 211. a 10.20.30  The Sabbath day extended to the whole service of God. 
20. a 20.60  Why God setteth his own example of keeping the Sabbath day before us. 
203. a 10.  How the Sabbath day is sanctified and profaned, read page 200. the whole Sermon over. 
 Of what things the Sabbath, or day of rest was a figure. 
200. a 10. 201. a 10.207. b 30.40 206. a 30  Why Christians ought not to go to law on the Sabbath day. 
575. a 10  Of what thing the Sabbath day given to the jews was a sign. 
207. b 30.40  The right order and use of the Sabbath day summarily recorded: read the place. 
204. b 40.50  Common abuses of the lords day or Sabbath day too too true. 
204. a 20. 30.40.50. Look Rest of God and man.    


Sacrament.  Of a defiling of the Sacrament of the Lords supper too much used in these days. 
600. b 40  A Sacrament without teaching and instruction is a dead thing. 
607. a 10    


Sacraments.  The Sacraments of themselves have not the power to cleanse. 
668. a 30  Sacraments of themselves be visible, & in what respects spiritual. 
648. b 10  How we be in the presence of the Lord, when we be partakers of the Sacraments. 
618. b all. 138. b 50  The Sacraments and the word are badges of Gods fatherly election. 
316. b 60  Sacraments are peculiar to the Church, they be not things for men to put to unholy uses. 
600. b 30  how we must think without selves when we use the Sacraments. 
600. b 40.168. a 50  How the papists have corrupted the true Sacraments. 
598. a 50.60.680. b 10.138. b 30.40  In what respects the Sacraments be but as a dead letter. 
441. a 40  Of the Sacraments, and the true use of the same. 
680. a 30.1208. a 10.894. a all, 1055. a all, b 10  God in the Sacraments worketh that by his power, which men cannot do. 
1244. b 30  Sacraments of the papists own forging and devising. 
1245. a 50.60  We have not so great a multitude of Sacraments as the old fathers had. 
1081. a 40.1055. a all b 10.20  The Sacraments be not meritorious matters, and that we come to them to receive that which is offered. 
1056 a 10    


Sacrifice▪  Why the jews were forbidden to offer Sacrifice in any other place than only one. 
565. b 50  Why it is said that no Sacrifice should be offered without salt. 
502. b 60  God did not without cause give the jews so many rules to show them how to do Sacrifice. 
502. a 30.40  Sacrifice appointed to be done for manslaughter, & the manner how. 
516. a 30  Whether the Israelits did for a time offer Sacrifice at their own pleasure, without rule, or without being certain what God required or allowed. 
501. a 30.40  Of the Sacrifice of Christ offered once for all, where also the mass is condemned. 
603. b 50.60  Who they be that must be merry with those that present themselves to God to offer him Sacrifice. 
619. b 50  Sacrifice commanded to be made for the body of one that is found slain: read sermon 120. 
 Of the most abominable Sacrifice of the mass, wherein the papists usurp the office of Christ. 
505. b 10.20. etc. 739. a 50. b 10  What is the way for us to be partakers of the Sacrifice which Christ hath offered. 
605. a 10.20  How Moses may say that all the things which shallbe found in an idolatrous city shallbe accursed, and yet they must be put over as an offering or Sacrifice to God. 
550. a 20.30. etc.  What is the chief thing that goeth before Sacrifice. 
593. a 30  How a city that hath been idolatrous becometh a Sacrifice of good liking to God. 
550. a 60. & b 10  Of the sprinkling of the blood of a Sacrifice in the time of the law, when it was to be offered, and what that ceremony signified. 
418. b 10  What is the true Sacrifice that God requireth at our hands. 
374. a 10.294. b 60. a 10.503. a 30.630. a 40.50.267. a 20.30  What man's executing of punishment is a Sacrifice to God. 
306. a 30.40    


Sacrifices.  Whatsoever God requireth of us he calleth Sacrifices. 
870. b 60  To what end God ordained Sacrifices, vows, etc. among the jews. 
499. a 40.50.60. b 10  A difference made between the Sacrifices and common meats, and what doctrine concerneth us thereby. 
512. a 60. & b 10.20.30.40  Of the Sacrifices of the law, & the meaning of them. 
660. a 40.50.501. a 40. 164. a 60. b 10.201. a 10.302. a 10.207. b 50.299. a 50.60.947. a 10.20.764. b all. 765. a all.  Our Sacrifices are stained with some spot or other, what soundness they must have, and how God accepteth them. 
630. al. 596. a 10.819. a 40.50.60  Sacrifices of the heathen, in whose room are now popish masses. 
495. a 40  Why it is said that our Sacrifices are offered to God the father in Christ's name. 
596. a 30.40  How we should offer up ourselves as true not as temporal Sacrifices unto god. 593. a 10. of the only & propitiatory sacrifice. 
764. b 40. etc. 765. a all.  What is one of the chiefest Sacrifices that God requireth of us. 
554. a 30.40 360. b 10  Sacrifices were blessed, and yet was there a kind of curssednesse in them. 
550. a 40.50  What be the Sacrifices that the shepherds of God's Church must offer. 
739. a 60  What Sacrifices Christians ought to bring unto God. 
820. a 10  What is the true sword wherewith our reasonable Sacrifices are offered unto God. 
820. b 50.60  That the ground of all Sacrifices is obedience, & what we have to learn thereby. 
908. b all.  When the people came to offer Sacrifices in the time of the law, they held themselves in the outmost court. 
1207. a 20.30  Of the Sacrifices of righteousness, and what doctrine we have to observe therein 
1220. a 60. b all.  The Sacrifices of the law were very significant. 
1175. a 50. Look Offerings.    


Sacrificing.  The manner of the people of Israel's Sacrificing, when they came out of Egypt. 
501. b 40    


Sacrilege.  Of a kind of Sacrilege committed against God, whereby he is rob of his honour. 
996. a 40.50  What kind of Sacrilege is committed in these days. 
149. b 20.30    


Safety.  The Safety of men consisteth not in any outward or visible thing. 
1232. b 50 60.1233. a 10.92. a 20.30  A continuing lesson to all God's people touching their Safety. 
1232. b 10.20. 30. Look Salvation and Welfare.    


Saint.  How rewfully (forsooth) the Papists handle the idol of S. George when they be displeased with it. 
1164. b 60  The Papists make no difference between God and a Saint that they have devised of their own head. 
419. a 20.30. & b 10  A Saint of the Papists devising, S. barb, which never was. 
523. b 60    


Saints.  God's Saints never vaunted themselves to have performed all God's statutes. 
906. a 40.50.60. & b 10  A text alleged by the Papists for the maintaining of their doctrine of having Saints to be their intercessors. 
417. a 50.60. & b 10.418. b 20  The Papists shift for the excusing of their praying to Saints. 
271. a 40  The Papists have no worse enemies than the Saints, whom they think to honour, and why. 
1239. a 60. b 10.20  By Saints are meant Angels: Look the place, and read in what sense. 
1187. b 20.30.40.50.60.1188. a 10.20  Moseses meaning by these words, Gods Saints are in his hand. 
1188. b 30.40. 50.60. etc.  How these words, that God appeared with ten thousand Saints, are meant. 
1187. b 20.30.40.50.60  How the Saints being of themselves no idols, are notwithstanding made such, and by whom. 
683. ● 10  How spitefully the papists use the images of their Saints, when they are displeased with them. 
1164. b 50.60. Look Faithful.    


Salt.  Of God's threatening to sow Salt upon the land of Chanaan, and what the same meant. 
921. a 10  Why it is said that no Sacrifice should be offered without Salt. 
502. b 60    


Salvation.  How we confirm God's truth to our Salvation. 
487. a 10  How the full measure of our Salvation and of the promise is accomplished. 
487. a 10. & 486. b 50.60  What we must do if we would be assured of our Salvation. 
318. b 60  God setteth more store by his own honour, than by the Salvation of our souls. 
484. a 20.30  The honour of God and our Salvation matched together. 
536. b 50  Who is the keeper of our Salvation, and by what means it is kept in heaven. 
532. a 40.50  The remedy to preserve us from all occasions to thrust us out of the way of Salvation. 
524. b 10  God tendereth our Salvation in showing us his will by the mouths of men. 
254. a 20  What we ought to do when God hath once put us in hope of Salvation. 
466. b 10.20  A lesson for us to learn, so oft as there is any speaking of our Salvation. 
438. b 10.20  In what cases our Salvation will go to wreck every minute. 
503. b 40  Men cannot abide that the whole praise of their Salvation should rest in God alone. 
167. b 10  When and at what time we had a full warrant of our Salvation. 
10. b 30.599 b 50.60. & 600. a 10  We must not seek the cause of our Salvation in ourselves. 
166. a 40  Why God thinketh it not enough to have told us once what is needful for our Salvation. 
176. b 60  God ceaseth not to have a care of the Salvation of his children. 
154. a 40  Salvation is common in general to all men, but is a peculiar gift of God. 
1235. a 30.40  Our Salvation figured by the bodily deliverance of the jews out of Egypt 
169. a all.  No worthiness in men of Salvation or heavenly inheritance. 
268. b 10.20  Our Salvation is named a gage, and who hath it in keeping. 
1180. a 50.60 b 10  What saint Paul doth us to understand by putting over Salvation to confession. 
1064. b al.  It is unpossible for God to bring us unto Salvation, unless we be first condemned. 
1100. a 10.  Of man's Salvation, the cause and ground of the same. 
10. a 10.1118. a all. 315. a 10  How far off we be from having any affection or zeal to the knowing of the doctrine of Salvation. 
298. a 30.40.50  To what intent it pleased God to impart unto us the doctrine of Salvation. 
292. a 60 & b 10  The cause why we go not right forth the way to Salvation. 
122. b 50.60  How is it that we be assured of our Salvation? 
815. b 10  The fathers had their Salvation grounded in Christ jesus, as we have: but how, read page 
913. b 10  The damnable doctrine of the Papists that we must stand in doubt of our Salvation. 
914. a 20.30.1063. all.  Whereupon the assurance of our Salvation is to be builded and not to be builded. 
858. b 20.30.134. a 10  What things are said to be of the substance of our Salvation. 
104. b 50.60  Why it is said of Paul, that God giveth us being unto Salvation. 
420. b 20  Gods word more precious a great deal than men's Salvation. 
420. b 50  What Gods pleasure is when he draweth men to Salvation. 
82. a 60. and b 10  The mean to have God's word redound to our Salvation. 
78. a 10  Saint Paul's meaning by these words, to work out our Salvation with fear & trembling. 
75. a 40.50.1024. b all.  The means how men shut themselves out of all hope of Salvation. 
44. a 40  The means whereby God procureth and furthereth our Salvation. 
39 b 50.60. and 40. a 10.193. a 10.20.152. a 10  God is the founder of our Salvation. 
11 b 40.50  What we must do to seek our Salvation. 
4. a 50  We must beware that we Sanctify ourselves wholly unto God, and why. 
290. a 10.20  The mean whereby God doth Sanctify us unto himself. 
312. a 10.20.50.60  What be the true means whereby to Sanctify meats. 
564. b 50  We must Sanctify God's name, & what is meant thereby, and how Moses offended in the neglect thereof. 
1182. b 30.40.50.60  The meaning of these words, Sanctify your hands unto the Lord. 
306. a 40.50.60  Reasons why the jews were bound to Sanctify themselves to the service of God. 
297. b all.    


Sanctified.  What we must do if we mean that the meats which we eat should be Sanctified unto us. 
517. b 10.892. b 10.20  Why we ought to be Sanctified unto the Lord. 
313. a 30.60. b 10  It is a great provoking of God to defile ourselves after he hath Sanctified us: read how that is done. 
371. a 30  How a Church or other place is Sanctified. 
549. b 60. & 550. a 10  how God hath Sanctified the whole earth by the blood of his son. 
268. b 40.50    


Sanctuary of God.  Why the jews were commanded to offer their first fruits in the Sanctuary. 
893. b 40.50.60. & 894. a 60  The Israelits were commanded to hold themselves contented with the one only Sanctuary. 
496. a 10  How long Gods promise to choose a place for his Sanctuary was delayed, & why it was delayed. 
506. a 20.30. etc.  God's choosing of one Sanctuary was as a band of concord, and to what intent. 
509. a 10.497. a 50.60  Why the jews were commanded to be in God's presence, when they were come into his Sanctuary. 
618. a all.  The Sanctuary was not a vain and unprofitable figure. 
618. a 20. b 10. 336. a 30.40.426. a 40.299. a 60.661. a 10  What we have to learn, in that God willed the book of the law to be laid up in the Sanctuary. 
1099. b 10  Where & how the Sanctuary was sealed. 
336. a 30.40  Of the Sanctuary for the Priests, and the great sanctuary for the high Priest. 
1207. a 30  The Sanctuary of God is set open unto us at this day, and by what means. 
1204. a 10  The presence of God put for the Sanctuary, etc. Look how. 
900. b 50.60  Of the glorious going of the high priest into the Sanctuary. 
1200. a 20.30.502 a 50.60  The Sanctuary of itself was of no more worthiness than other places. 
1098. b 60  What kind of persons God by his law did shut out of his Sanctuary. 
796. a & b all. and so forth the whole sermon through.    


Sanctuaries of God.  How God doth us the honour to appoint us to be his Sanctuaries, and what we have to do in that case. 
619. a 50.60    


Sanctuary for men.  Of such as would needs abuse the privilege by withdrawing themselves to the Sanctuary, when they had committed a murder. 
694. b 20.30. etc.    


Sanctuaries for men.  Sanctuaries devised among Christians a perverting of civil order & justice. 687. b 50. and who they be that use to take sanctuary in Churches. 
ibid. 60. & 688. a 10. etc.  Sanctuaries for murderers, thieves, & other malefactors condemned as superstitious. 
687. b 10    


Sara.  The womb of Sara compared to a quarry of Stones. 
453. b 50.60.    


Satan.  A consideration of Satan's power, and what he is able to do. 
536. a 10.20.30  The wiles and snares of Satan, in blinding us, noted. 
343. a 40.50.60. and b 10  How we have victory already against Satan, and what remaineth for us to do notwithstanding. 
340. b 40.50  A consideration most notable whensoever Satan assaileth us. 
87. a 30  Why Satan is named the Prince of this world. 
1121. a 50.60  It is the peculiar office of Satan to set himself continually against our salvation, and of his striving with the Angels in that behalf about the body of Moses, etc. 
1239. all. Look Devil and Enemy.    


Satisfaction.  What we must do seeing no satisfaction is to be made for sin. 
448. a 30.40    


Satisfactions.  Against the pelting Satisfactions of the Papists, and that they be but mockeries. 
939. b 50.60.940. a all.    


Saved.  God is not to blame, if we be not Saved. and why? 
260. b 40    


Saviour.  God in showing himself to be the God of Israel, under that saying meant to be our Saviour also. 
186. a 20  The first means whereby God showeth himself to be our Saviour. 
40. a 30. Look Christ.    


Sceptre.  Of the Sceptre of our Lord jesus Christ which is not material, etc. 
647. a 10.20  Gods word is his kingly Sceptre or mace. 
665. a 60  The meaning of these words, that the Sceptre should not departed from the tribe of juda: 645. b 10. and how it came to pass, that God chose a king of the tribe of Benjamin. 
646. a 40. 647. a 30.40. etc.    


Schismatics.  Whereupon we of the reformed Church are counted Schismatics. 
663. a 40. Look Heretics.    


Scholars.  What dull Scholars we be in God's school, and how he teacheth us our A B C. 
903. a 10.20.30  After what manner we should sit down at God's feet to be his Scholars. 
1192. a 30.40. Look Disciples.    


Scoffers.  Pantagruell and his fellow Scoffers against the holy scriptures. 
545. b 20    


Scorners.  Of Scorners, which make a tush at God's threatenings, & in what desperate case they be. 
1033. b all. 1034. a all.  Scorners at God's judgements in the time of the Prophets. 
1034. a 10.20. Look Despisers.    


Scripture.  The jews have turned all the holy Scripture topsy-turvy with their dreams and dotages. 57 b 40. How by comparing the Scripture, with the things that are befallen us, & which we have felt by experience, we ought to be wakened, as for example. 1093 b 60.1094. a 10. So often as we be afflicted we must resort to the holy scripture. 1092. b 10. and why? 20.30.40.50 60. How we must receive all things contained in the holy Scripture. 199. b 10.20. How the world shifteth itself from taking any such knowledge in the Scripture as they ought to have. 1079. b 40.50.60. The Papists accuse the Scripture of too much darkness, and scar the people from it. 
2083. a 20  How the Popish clergy deal with the Scripture, to make it utterly unknown to the world. 1079. b 60. Why the holy Scripture is too high and too deep for our understanding. 1061. a 20.30. What we must do if we mean to profit by the holy Scripture. 1062 b 40. A key to open us the understanding of the whole holy Scripture. 
130. b 30.40  What we must do when we have once received the things contained in the holy Scripture. 181. b 40. How all things contained in the Scripture are warranted. 183. b 20. The holy Scripture is our whole wisdom. 
125. b 50  The holy Scripture is the true touchstone, whereby we must try all doctrines. 682. b 30.40. To what end God's ministers do preach the Scripture daily. 683. b 10. Of a double speech which God useth in the holy Scripture. 946. b all. In what majestical manner the image of God is set forth in the holy Scripture. 199. a 40. How much of the Scripture we know and understand. 249. a 10.20 What the holy Ghost teacheth us touching the use of the holy Scripture. 650. a 50. Of the holy Scripture to whom the same is revealed, and to whom it is obscure. 1046. all. What a minglemangle the Papists have made of the Scripture and their fancies, and why they have done it, 120. b 50.60. How God showeth himself like a nurse unto us in the holy Scripture. 
249. a 40.50.60  The holy Scripture liked and misliked after men's fancies. 33. a 10.20.30.40 The small reverence that the Scripture hath nowadays among a great number. 33. a 30. How God speaketh unto us in the holy Scripture. 249. a 40.50.146. b 20. God will have men to be ruled by the Scripture. 33. a 10. Why the Papists would not have men venture to read the holy Scripture. 1060. a 20. The cause why so few profit in the holy Scripture. 1060. b 30.1061. a all. The Scripture showeth such secrets as even the Angels do reverence. 249. a 10. How we must come to the reading of the holy Scripture. 
469. a 10  Against such as have sought by their talk to abolish some piece of the holy Scripture. 463. a 30.40.50. The Scripture is nothing else but an uttering and declaring of Gods will. 412. a 60. But two points contained in all the leaves of holy Scripture 412. b 10.20. How shamefully and vainly the holy Scripture is abused nowadays. 446. b 10. What we have to note, where it is said, all Scripture is profitable. 1173. b all. Look Truth of God. 
   


Scriptures.  Many grant the holy Scriptures to be good, but they say also to supply the wants that are in it. 
110. b 60. & 111. a 10  An admonition to hear the Scriptures preached and taught. 
4. a 20.30  Scoffers against the holy Scriptures, & what they deserve. 
545. b 20  how we must be prepared when we come to the reading or hearing of the holy Scriptures. 
404. b 10.20.30.40.525. a 30.40.116. a 20.30.183. b 20.  How they of the Popedom to terrify the people from reading the Scriptures. 
1082. b 20.30  A meditation to be used of us when we read the holy Scriptures. 
199. a 30  The common abuse of Scriptures among Christians noted. 
199. a 40.50.60. & b 10. Look word of God and Gospel.    


Sea.  The Sea ought naturally to be above the earth, and how it cometh to pass that it overfloweth not the same. 
1117. a 20.30  The red Sea, called the sea of bulrushes, and the reason why. 
1012. a 50    


Secret.  Of a wonderful Secret of God, and against such as bark against it. 
1044. b 30.40.50.60    


Secrets.  Why we would be enquiring of God's Secrets without end or measure. 
183. a 40  Gods Secrets belong to himself, and the contents of his law to us. 
1143. b 10  We must reverence God's Secrets, being so taught of the Angels & Cherubims. 
1108. a 10  Of Secrets which God hath to himself. 
1043. b 40.1044. a 20  Of the Secrets of God, and how they be revealed unto us. 
1043. a 50.60. b all. 1145. b 60.1146. a 10  The behaviour of some which spew out their blasphemies when Gods Secrets seem strange unto them. 
131. a 10  Against such as say We ought to be too inquisitive of God's Secrets: read how. 
130. b 10  We must be renewed ere we can comprehend God's Secrets perfectly. 
82. a 50  Gods word containeth wonderful Secrets, which we may be able to conceive, if we ourselves be not in the fault. 
125. a 50    


Security.  No worse thing in the world than Security. 
1142. b 10. Look Carelessness.    


See.  How we See but in part, and why not otherwise. 
182. b 60. & 183. a 10  The upshot of Moses condemnation, that he was feign to See the temple of an idol continually before his eyes. 
108. a 60  How and in what manner Moses did See God. 
255. a 60. & b 10.183. b 10  We See many corruptions very rank among us, and what they be. 
108. b 50.60. & 109. a 10  What judgement shall light upon us, for so much as we have seen, and would not See. 
124. a 40  It is not for nought that God causeth us to See things that ought to offend us, and cast us into heaviness, & why? 
108. b 20.30.40.50    


Seen.  The meaning of these words of Moses▪ Thine eyes have Seen it. 
125. a 30.40.50.60    


Seeds.  Why God forbade the jews to sow diverse Seeds in one vineyard. 
779. a 30.40.50.60. & 778 a & b 10. etc.  What doctrine we have to gather by these words, Thou shalt not mingle Seeds together. 
779. all    


Seek.  Where we must Seek God, and of such as seek him not where he is to be found. 
157. b 30.497. a 30.40.50.60. b all. 498. a all.  Of such as brag of their willingness to Se●ke God, etc. 
158▪ b all.  Our unbelief bewrayeth itself, when we should Seek God. 
156. b 60  How and after what sort we must Seek God. 
155. b 10.20.157. b 30.803. b all. 138. b 50.60  The unthankfulness of the world showed by Moses for that they did Seek strange Gods. 
138. b 60. & 139. a 10  The Papists Seek new Gods, as appeareth by their idol service: 
read page 138. all.    


Sehon.  Why God overthrew Sehon king of the Amorrhites. 86. a 50. His heart hardened: read how, the doctrine is notable. 80. a 60. & b 10.64. a 20. God sendeth a message of peace to Sehon, having determined aforehand it should not avail him. 76. a 30.40.50. The cause why God hardened him. 82. a 10. & 60. A mean whereby god ordained his people to have lawful war with him and all his subjects. 
75. a 50    


Selfeweening.  God will have us to be bereft of all Selfeweening. 
140. a 50  A lesson teaching us to rid ourselves of all Selfeweening. 
110. a 10    


Sell.  A law forbidding any man to steal an Israelite & Sell him. 
846. a 50.60. etc.    


Selling.  Selling of souls, and making merchandise of them. 
847. b all.  Laws made for uprightness in buying and selling: read sermon. 
144.    


Senses.  That our Senses offend not of their own proper moving: how then? 
970. b 20.30    


Sentence.  The end whereto the delaying of definitive Sentence in suits of law serveth. 
873. a 60. & b 10    


Separation.  A Separation of the goats from the lambs at the last day: read the place. 
129. a 10  God maketh a Separation of his true servants from such as falsely abuse his name. 
128. b 50  Of the Separation of joseph from his father's house. 
1212. b 50.60.1213. a 10 20.30.40  Of the Separation of Israel from other nations. 
1232. a 50.60    


Sepulchre.  Touching the Sepulchre of Moses, which is unknown, 
read the 199. sermon▪ and pages 1238.1239.1240. Look Burial and Grave.    


Sericius.  The blasphemy of Pope Sericius. 
228. b 60. & 229. a 10    


Sermon.  We shall not have heard that Sermon which God will not lay to our charge at the latter day. 
1061. a 10  How we must resolve ourselves when we come to a Sermon. 
525. a 30.40.469. a 10.404. b all. 199. b 30.126. a 50.  The manner of men's coming to a Sermon noted. 
125. a 10    


Sermons.  What Christians ought to think with themselves concerning Sermons. 
22. a 60  The cause why many are so loath & unwilling to go to Sermons. 
676. b 50.60  What we have to understand, that we be so rebuked when we come to Sermons. 
370. a 50.60. & 371. b 30  how folk should dispose themselves when they resort to Sermons. 
1106. b 10.93. b 40.50.262. a 20.30  That such as make none account of Sermons are rebels against God, & why. 
675. b 10.20  The manner of coming to Sermons, ordinarily used in these days. 
677. a 10  Three sorts of people noted, that come unreverently to Sermons. 
111. a 40.50.60  What the thing is that we have to seek, when we come to Sermons. 
261. b 20    


Serve God.  Into what inconvenience they fall, that Serve God after their own fancy. 
492. a 20  After what manner God prepareth us to Serve him. 
112. b 20.  Whi● we must first know God's grace and goodness, before we can Serve him. 
275. a 50.60.  There is none other mean to Serve God than with lowliness. 
210. a 40.  In seeking to Serve God, we must have an eye always to his promises. 
924. a 60. & b 10.  What is the way for us to Serve God to his own liking. 
940. b 40.50.60.491. a 10.209. b 10.201. b 10.287. b 10 207. a 50.60.290. b 60.159. a 10.200. a 10.202. a 30.309. a 10.243. b 40.50.331. b 40.50.60  The payment of all such as cannot find in their hearts to Serve God quietly. 
153. b 10  We cannot Serve God undefiledlie: read the reasons prohibiting. 
200. b 10.20.30  Why God would have us to Serve him. 
111. b 10.153. a 10.20  We must Serve God with a free courage and without enforcement or constraint: read that place. 
551. a 10.20.30  How we overshoot ourselves, and cannot Serve God, when men be against us. 
331. b 20  Nature driveth men to Serve God. 
182. a 40  Why we must not Serve God after our own fashion and rude manner. 
497. b 60  Of such as Serve God for fear of being damned. 
275. a 60  The cause why God promiseth reward to such as Serve him. 
174. b 40.518. a 30.193. b 20  how straightly we are bound to Serve God, and also provoked thereunto: 
read advisedly page 268. b 30.40.50  The flattering of ourselves is the cause that we Serve not God so earnestly as is requisite: read how. 
274. a 20.30.40  Of three sorts of people which Serve God in outward show. 
962. a 10.20  how God will keep touch with us if we Serve him. 
295. a 20.  The wellspring of all evil is the not knowing what God we should Serve 
471. b. 40.  We live to none other end than to Serve God 
118. a 10.  What is the first entrance to Serve god aright 
388. a 30.  The order which God keepeth in exhorting us to Serve him is to be marked: read that place. 
360. b 50.60  How we may be lead by love to Serve God. 
275. b 10.20    


served.  God will not be Served by constraint but of free love: note that. 
275. a 10.  How the world, when they have once Served God a little, would have truce for a good while a●ter. 
499. b 30.40  God will not be Served after the manner of idols: look on that place. 
494. b 50.495. a 60. b 10    


Servant.  Notable doctrine for the wealthy, and such as be in good case, upon these words, Thou wast a Servant in the land of Egypt. 
869. all. 870. a 10  A common saying among the Papists, Thou art the devils Servant, for thou dost more than thou art bidden: where also note the doctrine inferred. 
526 a 30.40.50.60  The true meaning of these words, that the wages of a Servant is double the wages of an hireling. 
593. b 20  Why it was thought lawful in the jews time to keep back another man's Servant, being as a part of his movable goods. 
816. a 40. etc. b 30.40.50.60    


Servants of God.  What Gods Servants may do in the behalf of their master. 
93. a 10  The sun, moon and stars are all our Servants: read how. 
139. a 10.  Why and for what cause it will be said that God's Servants are wilful. 
57 a 10  A good trial to discern whether our saying that we be God's Servants be so in good earnest or no. 
32. b 50  What were able to make God's Servants quite out of patience. 
77. b 10  How God will measure the afflictions of his Servants. 1161. all, and who be his servants. 
1162. a 10.1168. b al. 1169 a all.  God succoureth his Servants after a wonderful fashion: example of joseph. 
1212. b 50.60.1213. a all.  The greatest honour that God could do us in making us Princes, were but that he should make us his Servants. 
433. a 60  There cannot be a greater good turn unto men, that to be the Servants of their maker. 
436. a 60. & b 10. Look Faithful.    


Servants of men.  Laws providing for the succour and safety of poor Servants that had cruel masters. 
816. all.  The slavish state of servants in the time of the law. 
816. a 20.30.40.50.60.209. a 10.20.587. a 60  An exhortation to Servants touching their duty of obedience to their Masters & Mistresses. 
216. b. 10  Reasons why our Servants must rest on the sabbath day. 
208. a 50. etc.  How Servants are to be used and dealt withal at their master's hand. 
589. a all, & b 10.216. a 50  The state of Servants in the time of the jews and ours compared. 
592. a 10  How the jews mocked God with his own law ordained for the releasing of their Servants after their six years service expired. 
558. b 40.50 60. Look Bondmen, bondservants. and Slaves.    


Service of God.  The office of justice is an honourable Service. 
18. b 10  How zealous God will have us to be in the maintenance of his Service. 
211. b 40.50  We cannot hold out to the end in God's Service but by bearing many hard brunts and temptations. 
47. a 50.60  What the Papists term by the name of God's Service. 
628. b all, 32. b 60.287. b 30. ●49. b 60.250. a 10.435. b 50.60.456. a 10  The doings of such as purpose to walk in God's fear and Service. 
57 a 20  Gods meaning when he chooseth us to do him Service. 
17. a 10  Whereof it cometh that we make great endeavours to the Service of God. 
38. b 20  In what points the true Service of God consisteth: read the place, it is notable. 
435. a all, 468. b all, 490. b 20.140. a 50.60. & b 10.20.30.496. b 50.60.497. a 10.322 323.324.1219. a 50.287. a 30.285. a 40.627.628  What God is feign to do, seeing men are so inclined to corrupt his Service with wicked superstitions. 
187. a 40  No Service that we can do unto God can deserve aught at his hand. 
111. b 60.284. b 50  Whereto Gods promises to encourage us to do him Service do tend. 
112. a 10  Why the Service of God is called spiritual, and what we are given to understand thereby. 
928. a 30  God hath ordained the stars of the skies to do us Service. 
140. a 10  A supposed exhortation of Moses, appliable to us, that we should not shrink from God, nor corrupt his Service. 
147. all,  Most forcible persuasions to confirm us in the true and sincere Service of God. 
148. b 40.50.60. & 149. a 10.179. b 50.60.180. a 10.  The manifold means that pull us back from the Service of God. 
209. a 40.50.60. & b 10.309. a 60. & b 40.50  What the word Service betokeneth. 
284. a 50  What proofs the papists have for the maintenance of their idolatrous & false Service. 
388. a 40.50.60  What vices we must lay down, if we mean to prepare ourselves to God's Service. 
217. b 10  After what sort and in what manner we must maintain the Service of God. 
551. a 10.188. a 30  Of the outward Service that the papists yield to God. 
275. b 10  In what respects God is contented with one days Service of the whole week. 
207. b 10.284. b 50  A capital or deadly law for such as among the jews went about to counsel others to pervert the Service of God. 
632. a 10. etc.  Of the peculiar Service of the Levites, and whereof the same was a figure. 
426. a 50  Why GOD requireth Service at our hand, seeing he standeth not in need of any thing that is ours. 
436. a 50.60  Of the evil Service of jehu, being called and appointed by God, and of his punishment. 
462. b 10.20  In what things the Service of the temple at jerusalem consisted. 
660. a 10  The jews had two things to hold them in the right Service of God. 
520. a 50.60  Why the papists laugh our plain dealing in God's Service to scorn. 
518. a 10  Effectual reasons why we should persevere in the Service of God all our life time. 
489. b 40.50.60  All things that we do in this present life must be referred to the Service of God. 
499. b 30.50.500. b 30  What we must do, if we be in place where we see God's Service corrupted. 
492. b 20.30.40.494. b 60.495. a 10  We own much more Service to God, than one man doth to another. 
518. a 30.40.50  If Gods Service be not kept in the own pureness, all is marred: look the place. 
490. b 50  God requireth willing Service at our hands. 
192. a 10.20  Reasons why the jews were bound to sanctify themselves to the Service of God. 
297. b all.  God is more chary over the pureness of his Service, than over any thing beside. 
342. b 10  We must make men privy to our spiritual Service of God, and why. 
285. a 50  How the whole Service of God is trodden under foot. 
20. a 30  What we must do, if we intend to know the true Service of God. 
445. a 40. & b 10  Of half Service, or patched service, & that God will admit no such service at our hands. 
462. b all, & 463. a 10  For what things sake God's Service can never be kept in his pureness. 
117. b ●. 60  There is not a more precious & dear thing than God's Service. 
343. a 10  All the Service we can do to God is nothing without patience. 
360. b 10  Of two things to be considered in the Service of God. 
1131. a 60. b 10.20  The Service that hypocrites do to God disproved. 
300. b 20.30  We lose not our labour in employing ourselves in God's Service: read the place. 
295. b 50.60  What men must do, if they will have God accept of their Service. 
300. a 50.60  How we must be affected to the Service of God both touching ourselves, & also touching our posterity: Read that place. 
297. a all.  What it is that the papists term the Service of God. 
894. b 30  The Service of God is spiritual. 
145. a 50  The foundation whereupon we must ground God's Service. 
171. b 20  We must give ourselves wholly to God's Service, though it be not with such perfection as were requisite. 
176. b 10    


Service of servants.  What kind of Service Moses meaneth when he talketh of men servants and women servants. 
209. a 10.20  Of releasing bondservants after their six years Service, and preferring them▪ read much notable doctrine, page 
587. b all, 588. a & b all.  Reasons to induce us to be kindhearted to them that do us Service. 
589. all, & 590. a 10.20.30    


Serving of God.  The cause why Moses saith, Thy children, & they that issue of their race, shall continue in Serving God, and in keeping his law. 
267. a 40.50  How it may be possible for men to give themselves to the Serving of God with all their heart. 
911. b 30.40  All such as in Serving of God do follow their own likings, condemned. 
908. b 10.20.30. etc.  What we have to learn concerning the Serving of God, by the examples of Zabulon and Isachar. 
1219. all, 1220. a 10. etc.  The papists terms of Doulia and Latria: this concerneth their Serving of God and Images. 
27. a 40.50  Of Serving God with a free good will, & by compulsion or constraint. 
794. a all, & b 10  That to the Serving of God threatenings be necessary. 
962. b all.  Look wha● means God useth to allure us to the Serving of him. 
267. all.  Of the true Serving of God, and how he will have us to serve our neighbours. 
450. b 10.20.30.446. a 10  A description of the papists Serving of God. 
267. a 10.631. a all, b 10  In what points the chiefest Serving of God doth consist. 
371. a 40.275. a 50  We must not follow the steps of the Papists in Serving of God: look well on that place. 
523. all.  Of Serving God after the fashions of men. 
526. a all, & b all, 631. a all, 470. a 40  When we have an outward form and order of Serving God, we must observe two things therein. 
497. a 30  The lineage of Sem held themselves to pureness in Serving of God, when all the world beside was grown to a licentious liberty. 
562. b 20.30  Reasons why the papists should not boast of their Serving of God. 
525. b 30  Our Serving of God cometh of his mere grace. 
193. b 20    


Serving of the Devil.  Of Serving the devil, or rather devils, and who do so, and how. 
1131. b 30. 40.50.60.1132. a 10.20    


servettus.  Seruettus' checked and reproved for his vile opinion touching the land of Chanaan. 
1124. b 40. he is also twyted in diverse places, as you shall read elsewhere.    


Seventh year.  In the Seventh year the jews were commanded to manumise their bondseruantes, etc. 
587. b all, & 588. a & b al.  Why the jews tilled not the●r ground in the Seventh year. 
573. a 60. & b 10  Of the high solemnity of every Seventh year among the jews, and that it was a confirmation of the law: read notable doctrine. 
573. a all.  Every Seventh year the law was to be recited to the jewish people. 
573. a 60. b 10.80. b 30.50.60. etc. Look Year.    


Shame.  The jews put to Shame, and what doctrine we have to apply unto ourselves in that case. 
1101. all, 1102. a 10. Look Reproach, and jews.    


Shamefastness.  Shamefastness a proper virtue to women, whereto they are commanded and exhorted. 
884. a 40  A law ordained for the maintaining of honesty and Shamefastness. 
883. a 60. & b all. Look Honesty and Chastity.    


shepherd.  What we must do, if we will have God to continue our Shepherd still. 
148. b 20  Christ is our shepherd, and of our duty, if we will be his sheep. 
461. b 40.1099. b 10.20.30.40. Look Minister and Preacher.    


shepherds.  It standeth shepherds in hand to have a double voice, and why. 
536. a 40  It is Gods inviolable ordinance that there should be shepherds in his Church. 
258. a 10.20.30.40  The office of shepherds, and what course they must keep in their teaching. 
1172. a 30.40.112. b 40.718 a 10.20.1206. a all.  Two things requisite in all good Shepherds. 
112. b 50.60. & 113. a 10  What Shepherds must do if they will needs claim to be found at the common charges of the Church. 
429 b 50.60  The clergy of the papacy deserve not to be called shepherds. 
1204. b 50.60.1206. a all. Look Ministers and Preachers.    


Shifts.  It is no seeking for Shifts when God doth smite us. 
1166. b 60.1167. a 10    


Shoulders.  Of bearing the Lord upon or between our Shoulders. 
1210. b 20.30.40.50.60.1211. a all.    


Shrift.  The antiquity of papistical confession or Shrift. 
1129. b 50.60  The behaviour of papists when they come to Shrift. 
613. a 20.50. Look Confession.    


Sicera.  All the compounded drinks which they make in the east countries called by the common name of Sicera. 
1020. b 60. Look Drink.    


Sickness.  Sickness is to be accounted as the hand of God upon us, and to what end. 
1142. b 20  That we ought not to take Sickness in evil part. 
350. b 20. Look Diseases.    


Sight.  The meaning of these words, Ye shall have a Sight before your eyes. 
980. a 20.30.40    


Sign.  Of the Sign of baptism, and that simply it availeth nothing. 
441. a 10.20. Look Figure.    


Signs.  Of the outward Signs of things, and what doctrine is thereby to be gathered. 
440. b all, & 441. ● 10. etc. Look Figures.    


Simeon.  Of the tribe of Simeon, and that they of that tribe were Idolaters. 1227. b 30. God gave them no several blessing, but left him to languish: and what we have to note therein. 1227. b 40.50. Of the secret favour which God bore him by way of comparison. 1227. b 50.60.1228. a 10. jacobs' blessing belonged to him and Levi, & was common to them both. 
1228. a 10.20. Look Tribe and Tribes.    


Sinne.  Sin the worst and deadliest enemy that we have. 
374. b 10  Of what things we are warned, in that it is said, Sin dwelleth in us. 
247. b 40  What the papists think of Sin, and what they count not Sinne. 
242. b 50.60. & 243. a 10  Of stripping ourselves naked, which is done by committing of Sinne. 
1151. b 30.40  how Sin is shed throughout all our body and bodily faculties. 
244. a 10.20  The grievousness of the Sin of the jews if they should turn away from the pureness which they had learned in the law. 
146. a 10.20  That one Sin is punished with another. 
983. b 10.20  how Sin is conceived and not conceived though there be no consent. 
245. a 30  Sin overcome by Christ's death and passion. 
35. b 10  Of venial Sin, according to the construction of papists. 
939. a 30.40  The meaning of Moses his words, in reporting that God was angry with him for the people's Sinne. 
48. b 60. & 49. a 10. & 50. a 10.20  Of committing Sin by imitation or example. 
50. a 40    


Sins.  Of certain Sacrifices that were called Sins. 
 How Sins be cloaked and covered. 
237. b 50.60  We must beware that we wrap not ourselves in other men's Sins, and how that is done. 
550. b 10.20  The sentence of God upon our Sins is upon a condition: Read the place. 
399. a 10  In what danger we be, when we are become maliciously wilful in our Sins. 
393. b 40.50.60. & 394. a 10  The saying of men, even in the popedom, when they are in sorrow, and have their Sins laid afore them. 
155. a 30  Of two sorts of Sins, some laid open to men, and some reserved to God himself. 
699. b 40.50.60.700. a 10  Sins distinguished into crimes and ignorances. 
690. a 50  How God is sail to punish the Sins of the fathers in their children. 
861. b all, 862. a 10.190. all.  The corruptions that are among us, are the rewards of our Sins. 
109. a 10  God doth afflict his people oftentimes for other causes than their Sins. 
949. a 30.40.50.60. & b 10.20.60  We shall be guilty of all the Sins that we have occasioned. 
104. a 50.60  How we must be resolved when we pray to God to forgive us our Sins 
99 a 30  Whereof the Sins of the wicked do come. 
80. b 60  That no necessity can excuse our Sins. 
65. b 30  A through searching of our Sins by God's ministers is necessary, & why. 
143. a 20  Our own Sins attaint us as traitors to God. 
192. b 20  God punisheth us for our Sins after he hath forgiven them: Read how. 
99 a 50  We have many Sins that we know not of. 
49. b 30  God maketh inquisition of our Sins before he punisheth us. 
394. a 50.60. & b 10.20  What we must do, if we will have our Sins, and the sins of our forefathers buried. 
385. a 30.40.143. a 10  how and in what respects our deadly Sins proceeding even to the deed doing shall not be imputed unto us before God. 
246. a 40.50  How lightly the Papists deem of the grossest Sins that be. 
246. a 60  How it cometh to pass that we rot not in our Sins, and by whom we are raised up. 
480. b 10.20  How these words, Love covereth the multitude of Sins is meant. 
237. a 50.60. etc.  The Sins of men are the causes of their miseries. 
263. b 30.50  Of being touched with the remembrance of our Sins: most necessary doctrine. 
1180. all, 1181. all, 381. b all, 382. a all, 408. b 10.20  Of two points to be marked concerning the Sins of men, how light a matter they make of them. 
1155. a 30 40.50.60  God keepeth a register of our Sins, and what we ought to do in that case. 
1155. all.  The Sins of Sodom and Gomor set forth in a summary of three clauses. 
1154. a 40.50  Men cannot perceive their Sins, except they be made to smart. 
156. a 10 Look Offences.    


Sinners.  How wretched Sinners (when they be tempted to do amiss) must bridle and restrain themselves. 
405. b 50.60. & 406. a 10  What plasters the papists give poor Sinners to put away their sins. 
1050. a 10  The sorest point of God's wrath upon Sinners what it is. 
990. b 30  Promises of God's mercy to comfort penitent Sinners. 
157. b 10.20  The true comfort of wretched Sinners when God scourgeth them. 
155. a 20.30. Look Offenders.    


Sit.  How the Lord doth Sat in the mids of us: read the place. 
289. a all, b 10.20    


Slander.  To Slander our neighbours is to bear false witness against them. 
235. b 60. & 237. a 10. etc.  That by great reason they are to be punished, that bring a Slander upon any body, and why. 783. a 30.40. and how God's law provided in that case. 
ib. 60. b 20. & 786. all.  It is not lawful for a stranger to Slander one in respect of chastity which is found innocent. 
785. b 20.30  Laws for a husband to be punished if he Slander his wife. 
785. b 30.40. Look Backbite and Report.    


Slave.  Reasons why a Slave deserved more wages than an hired man. 
594. a 10.20. Look Bondmen.    


Slaves.  Of those that were called Slaves among the jews and other heathen nations. 
587. a 60. & b 10. Look bondservants.    


Sleep.  Of bodily Sleep, the comfort coming thereby and what doctrine dependeth thereupon: 
Read page 490. b 10    


Smite.  A curse upon him that doth Smite his neighbour secretly, & what doctrine we have to gather thereof. 
934. b 10.20.30.935. a & b 50.60.936. a 10. etc.  What it is to Smite the soul of guiltless blood, and who offend in that case. 
936. a 60. & b all.    


Smooth.  It is God to whom we must pray to make us able to Smooth our hearts. 
423. a 10  What are the chizzels and hammers which we must use to Smooth and plain our hearts withal. 
423. a 10  The meaning of these words, Make the two tables Smooth, etc. 
422. a & b all, 423. a & b all.    


Snares.  The sum of the doctrine that we have to gather upon the saying of Moses, where he speaketh of the Snares that are laid for us. 
522. a 30  Of the Snares that the Chananits were fallen into, with a paraphrase upon the sum of that text. 
521. b 10.20  The only mean whereby we must withstand the Snares of Satan. 
530. a 30.529. b 50.60  how we cast ourselves into the Snares that Satan hath laid for us. 
522. b 20 30  Notable doctrine upon these words, Beware thou fall not into the Snares after them. 
521. a 50.60. etc.    


Soberness.  What kind of Soberness Paul requireth at our hands. 
227. b 20.30  Soberness and temperance in meres & drinks commanded to the jews, why, and that the same pertaineth also unto us. 
556. al.  Uprightness and Soberness are things inseparable. 
224. b 20.30    


Sodom.  The fruits of Sodom and Gomor, what they were. 
1153. all. Look Arms.    


Soldier.  How every true Christian ought to bethink himself. 
722. a 60. & b 10    


Soldiers.  Notable doctrine for Soldiers that be Christianlie minded. 
720. all. 721. a 10.20.30.811. b all, 812. a 10  Two causes why weakhearted Soldiers were thought unworthy to be in the host of God. 
720. a all.  The mark whereby Christians may be known to be Christ's Soldiers. 
721. b 10.20. Look Law of Arms.    


Song.  Three things to be noted in the conclusion of Moseses Song. 
1171. a 50.60. b all.  It was no pleasant thing to the jews to hear the contents of Moseses Song: and why. 
1172. a 30  What is to be learned, where it is said that the jews gave hearing to Moseses Song even to the very end. 
1102 b all.  What we have to gather by these words, where is it said that Moseses▪ Sung shall serve for a witness to the jews: 
read the whole 176. sermon and page 1095. b 10    


Songs.  Wanton Songs serve to impeach and corrupt good manners. 
343. b 40    


Son.  In what case the ●ldest Son may be dispossessed of his birthright: as for example. 
752 b 40.50.60  How Christ is said to be the Son of God, & how Angels are Gods sons. 
647. b 60  The punishment of a stubborn and disobedient Son openly executed by God's law. 
756. b all.  The folly of parents noted in bestowing all they have upon their eldest Son. 
752. all.    


Sorcery.  Sorcery hath borne sway in all ages and in all nations. 
670. a 20.30    


Sorceries.  Whereof Sorceries come, and what a foul sin the same is. 
670. a 10    


Sorcerers.  Of Sorcerers, and what we ought to do when we hear of them. 
670. a 10    


Sorrow.  Of Sorrow for sins, and that such sorrow pleaseth God. 
612. a 40.614. a 10.1179. b 30  Of measure to be observed and kept in Sorrow. 
1242. b all. Look morning and Weeping.    


soothsayers.  Of soothsayers, and whether it be possible for them to foretell of things. 
669. b 40.50.60    


Soul.  How the jews understood these words, Thou shalt love God with all thy Soul. 
272. b 10  The excellent gifts or endowmentes of the Soul recorded. 
274. b 20.30  In how many sundry senses this word Soul is taken. 
272. b 60. & 273. a 10  Of the powers of the Soul, and how they are perverted. 
1015. b 10  We resemble God, not in outward lineaments of body, but in Soul: Read the place. 
135. a 50  Notable doctrine upon this point, Take heed to thyself, and keep thy Soul. 
124. b 20.30.40.50.60.134. b 10.20  That the word Soul betokeneth the life, and why. 
936. a 50.60    


Souls.  Why God commandeth us to keep our Souls clean. 
492. b 60. 4●3. a 10  The food and nourishment of our Souls, what it is. 
355. a 20.30.299. a ●0. a 83. a. 10  How God would deal with us if we were found in our Souls. 
360. b 20  From our Souls proceed all the occasions of sinning. 
970. b 20.30  A comparison between God and our Souls. 
135. a 50▪ 60. & b 10  The cause why we must take heed to ourselves and our Souls. 
125. a 20  The heathen imagined that the Souls of the unburied wandered up and down, and what they did in that case. 
762. b 10.20  Against the usurping of dominion and sovereignty over men's Souls. 
945. a 50.60. & b 10.118. all.  No shape can be made of our Souls, much less of God. 
135. ● 50. ● 10    


Sow.  The meaning of these words, that men break up their lays, and Sow not among bushes. 
222. a 10.20. Look Seeds.    


Speak.  Why God doth Speak of one thing oftentimes. 
621. a 10  How terribly God doth Speak unto us in the law, and how kindly in the gospel. 
254. b 50.60. & 255. a 10.20 30.256. b all. 946. b 20.30  Notable doctrine upon these words, God did Speak loud and shrill. 
248. a 40.50.60. & b 10.20.30.40  What we are to learn by these words, God did Speak once, and I have heard him, etc. 
250. a 30.40  The contempt of men noted when God doth Speak unto them. 
1081. b 20.30.40.50.60  What we must do whensoever we Speak of the name of God. 
286. b 30  We must Speak of God with all reverence, specially when his works come in talk: Read how. 
198. b 40.50.  In what sort God Speaketh unto us, and by whom. 
179. a 30.254. b 50.60.468. b 15.115. b 30  In what case men must be, when God Speaketh unto them. 
131. b 50.126. a 30.40.186. a 40.50.126. b 10  How it may be said that God Spoke face to face, seeing men cannot comprehend his infinite glory. 
182. b 40.183. b 10.20  When a prophet Speaketh in God's name, we must examine whether it be true or no. 
682. a 10.20  How we may make God to Speak unto us. 
915. a 10.20.30.40.50  The end why God doth Speak unto us. 
111. a 20. Look Mouth.    


Speaking.  To what end Gods Speaking in old time tended. 
9 a 50.60  Of Gods Speaking, that it is not after the manner of men. 
1173. b 10    


Speech.  Of a double Speech which God useth in the scripture. 
946. b all.  In praising of God, we must not use a common kind of Speech, what then. 
1104. b 60.1105. a 10    


Speeches.  Of the amiable Speeches of the scripture, I exhort you, I pray you, etc. 
871. a 10.20. etc.    


Spittle.  Why the papists take Spittle when they baptise. 
919 b 10. Look Baptism.    


Spirit.  The Spirit and the word joined together, & of such as would divorce them. 678. b 10.20. and what spirit that is. 
ib. 30  how men are charged and indicted to grieve the good Spirit of God a notable place. 
1154. b 30.40.50.60.1155. a 10.20.1149. a 50.60. b 10.20.1057. a 10.20  In what respect it is said that the Spirit shall judge the world. 
1099. b 60.1100. a 10  Two causes why God gave not his Spirit to the jewish people. 
1017. b 20 30.40  If God withheld his Spirit from the lineage of the wicked, he cannot be blamed of cruelty for it. 
190. b 50.60. & 191. a 10.20  What betideth such as are destitute of God's Spirit. 
190. b 50  Men may bear the marks of God's Spirit, and yet not have the principal thing of all, to wit, the Spirit of regeneration. 
805. a 40.50    


Spiritual.  How Spiritual we ought to be. 
207. b 10    


Spite.  That a great number do even Spite God, and wherein men spite him most. 
119. a 30.40  Not to bear any Spite to our adversaries, their rage against us notwithstanding. 
1170. b 10. Look Hatred and Malice.    


Staff.  Of the Staff of bread and how God breaketh it. 
353. a 40.50.60. & b 10. Look Bread.    


Stars.  To mark the courses of times according to the Stars is lawful. 
668. a 40.50.60    


Statutes.  How men are said to have walked before God according to all his Statutes. 
905. b 40.50.60  Why Moses useth so many words, as Statutes, commandements, rites, ordinances, and observations, all tending to one effect. 
455. b 30.40.294. a 50.60. b 10. Look Law of God.    


Steal.  Of such as do not only Steal their neighbours away, but steal themselves too from God and his church. 
847. b 10.20  Why God in one word saith, Steal not. 
230. a 20.30  The commandment, Thou shalt not Steal, expounded. 
821. b 30.40  A law forbidding any man to Steal an Israelite, and sell him. 
846. a 50. 60. etc. Look Theft.    


Stealing.  How we ought to bethink ourselves, when we see such Stealing of all things 
978. b 10.20. Look Filching and Robbery.    


Stews.  Why the jews were forbidden to have a Stews among them: and to what commandment that prohibition belonged. 
818. b 40  Stews of harlots and common strumpets in juda. 
817. b 60.818. a 10. & b 10    


Stones.  The meaning of the twelve precious Stones which the High priest ware on his breast aloft upon his ephod. 
502. b 10  Of great Stones, whereon God commanded his law to be written. 
918. a 40.921. a 30  Two things noted by the law engraven in Stones. 
132. a 50.60. & b 10    


Story.  To what purpose God meant to have the Story of Og and Sehon registered in his law. 
85. a 40  What we have to learn by the Story of the graves of lust. 
411. a 50  The Story of Balaam and his ass repeated at large. 
804. b 20.30.40. etc.    


Stories.  With what mind and consideration we should read the holy Stories. 
7. b 30.40    


Stoutness.  That Stoutness is requisite in a justice or magistrate. 698. b 20.30. etc. & 695 a 10.20.30: and in other private men also. 
ib. 40.623. b 40.50  judges must match their Stoutness with gentleness. 
624. a 10  A commendable Stoutness of Aaron and Moses. 
1201. a 40.50. b 20.1202. a 10  What is the foundation of true Stoutness, courage and constancy. 
715. a 10    


Stranger.  Of perverting the right of the Stranger forbidden by God's law. 
862. b all. 863. all, 931. b all.  Two reasons for us to mark, why God would not that his people should admit any Stranger to be their king. 
647. b 40.648. a 10  There is now no more Stranger as in respect of us, and why. 
611. b 60  Notable doctrine upon these words, God doth right to the Stranger. 
448. b 20.30. etc.  Who is a truly distressed Stranger and to be pitied, etc. 
450. a 10.20  God setteth his arms or badge upon the Stranger. 
449. a 40.50.60  Notable doctrine upon this point, thou wart a Stranger in the land of Egypt. 
210. a 60. & b 10.20.30.40.50.60    


Strangers.  What Strangers were privileged, as being of the body of the jewish people 
576. a 60  Strangers commanded to be provided for and relieved of the jews common charge: read that place. 
569. b 40.50.60.865. a 40.50.60.867. b all, 868. a 10  Why the jews had leave to sell or give the things to Strangers, which were abominable as in respect of themselves. 
562. b all, what strangers he meaneth. 563. a 20  Of such as are ashamed to be called Strangers in this world, and their inheritance. 
409. b 20  Though Strangers were not of the body of the Church, yet were they bound in covenant, and why. 
1028. a 10. & 40  That the suits of Strangers are not to be delayed in law. 
863. a 30.40.50.60. & how they should be dealt withal. ib. b all.  How grievous a plague it is for us to be rob and spoiled of Strangers. 
979. a 10.20.30.40.50.60. & b 10.20.30  calvin teacheth the Strangers in Geneva, what they ought to think with themselves, for their safe shelter therein. 
283. b 60  Strangers might do nothing contrary to God's service, and what we learn thereby. 
211. all.  Whereto the liberty that had been granted to Strangers to labour on the Sabbath day among the jews, would have drawn them. 
211. a 10.20.30    


Straying.  Of Straying householders, straying children, straying neighbours, and of bringing them home. 
768. b 50.60.769. a 10.20  Of Straying cattle, and bringing them home to the right owner. 
767. b 50.60.768. all.    


Strength.  Of God's Strength, and whereto the same serveth in respect of us. 
318. b 30  That the vanquishing of our outward enemies is not to be ascribed to our own Strength. 
376. b 50.60. & 377. a 10  Unto whom we must impute the Strength that we have when we overcome our enemies. 
377. a 20.30.40.50  Of what Strength Moses speaketh, when he sayeth, That thou mayest be strengthened. 
466. a 50.60. & b 10  How men be overthrown, when they stay upon their own Strength. 
341. b 30.40  The word Strength, and what it served to show. 
273. a 10.20  That it is unpossible for us to love God with all our Strength. 
273. a 40  What thing must be the stay of all our Strength. 
1097. a 60. b all.  How the jews understood these words, Thou shalt love God with all thy Strength. 
272. b 20. Look Power.    


Strife.  A Strife between the Angels and the devils for our behoof. 
1239. a 10.20  The cause of Strife, debate, and emulation among men. 
73. b 50.114. b 10.20. Look Variance.    


Stripe.  Whereupon the jews took away one Stripe from forty, God's law appointing forty stripes to be given the misdooer. 
876. a 10.20.30    


Stripes.  Saint Paul beaten five times with forty Stripes save one: and what he giveth us to understand thereby. 
876. a 50.60    


Stubborn.  How God dealeth with us if we be wilful Stubborn against him. 
394. a all, & b 10.987. a 60  How such as be Stubborn and unwilling to learn at God's hands, should be dealt withal. 
1104. a 10. Look Rebellious.    


Stubbornness.  The continual Stubbornness of the jews & ours against God laid down in particulars. 
383. the whole page & 384. a 10.20.1101. al. 411. b 40.50.1102 a 10.1119. a 10  The Stubbornness of man's nature declared by comparison. 
265. b 30.1162. b 50.60.1163. a 10  Of Stubbornness, specially in children, and the punishment for the same by God's law. 
756. b 10.20. etc.  How hardly the Stubborness of men is subdued, and whereby it is subdued. 
1099. b 50.60  Overmuch ease is the cause of wilful Stubbornness: Read the place. 
279 b 30  How God will fall to Stubborness with us, if we fall to stubbornness with him. 
444. a 10.20.30.40  For what cause Moses saith, Lord have not an eye to the Stubbornness of this people. 
415. b 60. & 416. a 10. Look Rebellion.    


Subjects.  An exhortation to Subjects touching their duty of obedience to their superiors. 
216. a 60. & b 10  In what behalf God will not like that Subjects should obey their princes. 
216. b 20.30.40    


Subjection.  An exhortation summarily to all estates touching Subjection. 
216 a 60. & b 10.20.217. a 60  How we ought to behave ourselves towards them that be in Subjection unto us. 
591. a 20.30  The Subjection of children to their parents according to Saint Paul's rule. 
213. b 30.40  A form of speech touching our Subjection to God, when he any way crosseth us. 
349. a 60. & b 10.250. b 30.40 223. b 50  Wherein consisteth a good trial of our Subjection unto God. 
525. a 50  The strait Subjection of the jews under the law declared by comparison. 
344. b 10.20  Subjection is a thing sore against our nature. 
213. a 40.217. a 10.20  A form of Subjection described and set down. 
218. a 60. & b 40  What may enable us to submit ourselves even to the meanest: this concerneth Subjection. 
214. a 60. b all.  What kind of Subjection God requireth at our hands. 
443. b 10.20  A warning as well to them that are in authority as to them that are under Subjection. 
215. a 50.60. Look Obedience and Honour.    


Submission.  The papists have showed that they can in no case away with Submission of themselves to God. 
504. a 50.60. Look Subjection.    


Substance.  A question with what eye we can behold God's Substance. 
182. b 40  How the Substance and wealth of men consumeth when God curseth it. 
985. a 40.50    


Succession.  Of the Succession of the Gentiles into the place of the jews, and when the same was accomplished. 
1137. a all.  Of the chief Succession that we ought to leave to them that come after us. 
1095. b 10.20  The Succession of the levitical priesthood usurped, and to whom it doth properly belong. 
849. a 50.60. & b all. 850. a 10    


Succour.  That Gods speaking unto us, to Secure the poor is not without cause, and why. 
584. a 50.585. a 50.60  Who they be whom we are bound in conscience to Succour. 
582. b 40.50  Most effectual reasons and persuasions to move us to Succour such as be in need among us. 
580. all, & 581. a all.  God doth Succour his servants after a wonderful fashion: example of joseph. 
1212. b 60.1213. a all.  What we have to learn in that we be commanded to Succour dumb beasts going astray, or trying under their burden. 
769. b 50.60.770. a 10. Look help and Relief.    


Sun.  The Sun is a rightnoble creature, & yet our servant. 148. a 20. how we must use the light thereof. 
353. a 40  Why light was made before the Sun. 
353. a 40    


Superfluities.  Against the needless Superfluities of God's creatures, wherein the world doth commonly offend. 
781. b all, 782. all, 783. a all. Look Excess and Abuse.    


Superiors.  Men cannot govern themselves, except they have Superiors to guide them. 
622. a 10  What Superiors the pope will have us to obey. 
217. b 50.60  What is to be done when Superiors abuse their power. 
218. a 10  The Superiors must show the way of going to the Church to the inferiors. 
1028. a all.  God in one word hath given us the rule of obedience to all Superiors. 
215. a 10.20  A notable punishment of God upon Superiors for abusing the dignity which God hath given them. 
215. b 30.40  A general doctrine for the honouring of all Superiors. 
212. b 10.20. etc.    


Superiority.  Two points to be marked of such as have any Superiority over others. 
508. a 10  God hath ordained Superiority in the world, and he will have it maintained. 
217. a 30.40  Against such as be disobedient to lawful Superiority. 
217. b 20  All such as have Superiority over us. do represent God's person, and must be obeyed. 
214. a 10.20  To what end the Superiority which men have should tend. 
22. a 10  God reserveth chief Superiority always to himself. 
21. b 40. Look Authority.    


Superstition.  Householders must suffer no Superstition or idolatry in their houses. 
492. b 30.40.311. b 40.50  A clear riddance of all such things as may allure us to Superstition is necessary. 
491. a & b all.  The remedy to preserve us from all uncleanness of Superstition. 
524. b 10.20.30  Of natural proneness to Superstition and false Adoration. 
310. a 40.50.60. & b 10.561. a all.  The fountain and wellspring of all Superstition what it is. 
271. b 60  The sundry practices of Satan to advance Superstition and idolatry. 
1239. b all.  How ancient Superstition was. 
1129. a all, b all.  That the more we know Superstition, the more we must eschew it. 
1031. a al.  When and at what time we have the very mean to destroy all Superstition. 
146. a 50  We must hold us to the simplicity of God's word, without mingling any Superstition therewith. 
149. a 30  The fondness and Superstition of the world noted in diverse points. 
140. b 30.40  The eyesore that the jews had to turn them to Superstition. 
177. b 50  How Superstition got scope among the jews, etc. 
114. a 40. Look Devotion.    


Superstitions.  Why Moses speaketh of the abolishing of Superstitions first, and then of other things. 
493. b 10.20.494. b 60.495. a 10  The madness of men in their Superstitions noted. 
491. b 50.60.187. a 40  Of diverse kinds of notable Superstitions retained in the Church. 
495. a all.  Of diverse that can mock and scorn at popish Superstitions, who notwithstanding have no religion in them. 
493. a 20.30 40  The papists replication when they have warning given them of their Superstition. 
521. b 30.40  What wrong he that goeth to the Superstitions of the papists doth unto himself. 
313. a 10.  Of stepping aside to Superstitions, after we have once known gods truth. 
370. b 60. & 371. a 10. 494. b 60.495. a 10  Superstitions of the Papists & the heathen about the dead. 
561. b 10.20  The mean and way wherewith we may be armed against all Superstitions. 
146. b 50.  The cause why Superstitions reign so much at this day in popery. 
140. a 40.  What we have to learn, if Superstitions be near us, and we driven to behold the marks of them etc. 
178. a 10.20.  The root whence all the Superstitions in the world have sprung. 
455. b 30.471. b 50.60.472. a 10.20.  The beastliness of Idolaters in their Superstitions noted. 
444. b 40. Look Devotions.    


Supererogation.  A supposed speech of the papists implying works of Supererogation 
325, a 60. & b 10. Look Merits and Works.    


Supper of the Lord.  How the papists storm when we say that the lords Supper is to be ministered according to his own institution. 
544. b 20.30  How the primitive church provided & took order for the due ministration of the Lords Supper. 
838. a 30  A question touching the Lord's Supper, why we come together to receive a bit of bread, and a draft of wine. 
299. a 30  How the papists have changed the Lords Supper into a charm. 
1056. a 30.40.50.505. b all.  What is signified unto us by the visible signs of the lords Supper. 
1081. a 50.336. b 10.607. a 10.629. a all. 505. b all.  Whether the bread and wine in the Lord's Supper can quicken our souls; and what record we have by them. 
1244 b 60.1245. a 10  The Supper of the Lord is to us at this day the same that the Paschal lamb was to the people of the jews. 
600. b 50.60  Why and for what cause the son of God left us his Supper. 
605. a 40.50  Who are to be admitted to the lords Supper, and who not. 
607. a 20▪ 30 600. b 50  After what sort we must be ravished when we come to the Lords Supper 
512. b 40.513. a 10.607. a 20  The greatest warrant of Christ's presence among us is in his holy Supper. 
498. a 10  In what respects the lords Supper might seem but a contemptible thing, and how it is very effectual. 
894. a 40.50  Against the private receiving of the Lords Supper; and in what respect. 
920. a 20.30. Look Sacrament.    


Supremacy.  Of the usurped Supremacy of the sea of Rome. 
498. b 60.499. a 10  Under pretence of what text the Pope taketh his usurped Supremacy. 
640 b 10.20.641. a 10.20    


Sustenance.  Against certain esteemed doctors which have held opinion, that it is not meet for Christians to pray to God for bodily Sustenance, etc. 
350 b 50 60  Touching bodily Sustenance from God's hand, and what we have to consider therein: 
Read page 1233. a 50.60. b all. This concerneth both rich and poor. 350. b all.  What the Sustenance of our souls is. 
355. a 10.20.30  Our Sustenance is from God, as the jews food was, though the means differ. 
351. a 50.60. and b 10.20  After what sort the taking of our bodily Sustenance must be 
499. b 60.500 a 10  What the word, whereby Moses saith, we have our Sustenance betokeneth 
354. b 30.40.50.60. & 355. a 10    


Suit in law.  Why God would not have all cases of strife or suit come to jerusalem 
638. b 50.60  Suit in law and friendship do never match together. 
711. a 20  Of the Suit of a stranger in court of justice, and how the same is delayed. 
863. a 30.40    


Suits in law.  Necessary doctrine for such to mark, as have Suits in law, and how they ought to be affected in persecuting them. 
874. a all.  Delays in Suits of law, and who be sorry that ever they attempted suit, though their case be good. 
737. b 50.60  The common course of dealing in law Suits noted and complained of. 
873. a all.  Against the delaying of definitive sentence in Suits of law. 
873. a 60. & b 10    


Swear.  Why God doth swear, seeing his bare word and promise should suffice. 
378 a 60. & b 10.1167. b all. 158. b 10.20.195. b 30  What we have to note, in that God doth Swear by himself. 
1168. a 30 40.1167. b all.  Of such as Swear by the names of creatures. 
286. a 40.50.195. b 30  What things we must bear in mind whensoever we swear. 
287. a 40.50  Notable doctrine upon these words, Thou shalt swear by the name of God. 
284. b 30. all. & 285. a b all. 286. all. 279. b 50  It is not lawful for us to Swear in all cases, though we say the truth. 
285. b 30.40.50  Why they that Swear, do take their oath by the name of God. 
284. b 30  It is a cursed superstition to Swear by the name of an idol. 
286. a 10  To Swear by the name of God, is a kind of confessing our faith. 
284. b 30.194. b 10  The meaning of jeremy in these words, The shepherds, which have the charge of leading God's people, must teach them to Swear by the name of God. 
195. b 40  Such as Swear by their faith: Read the place. 
196. a 40  They crucify Christ again, etc. that Swear by his wounds, his blood, etc. 
196. b 10  Of such as Swear unadvisedly and to no purpose. 
195. a 10  Considerations for ourselves in that God doth Swear with an oath for our sakes. 
9 a all. Look Oth.    


Swearing.  Of Swearing by the Virgin Marie, and how sore they offend that use it. 
286. a 50.60. & b 10  Why and for what cause our Swearing by God's name is. 
285. b 60  Of Swearing by the names of kings & princes, used among the heathen. 
286. a 20  The Swearing of the heathen by their idols, whereof it was a token. 
286. a 10  God is wounded by Swearing: Read the place, the prophet Zacharie saith so. 
198. a 10.20  How men might soon forget their Swearing. 
197. b 40  The fondness of such as think themselves blameless, if in Swearing they express not the name of God. 
195. b 50.60  In Swearing by God we do homage unto God. 
194. b 30. Look Name & Oaths.    


Sword.  The use of the Sword, and why Kings, princes and magistrates be armed therewith. 
492. b 50.60.493. a 10.693 a 10.692. b all.  The danger that such as hold the Sword of justice are in, if they wink at men's misbehaviour. 
550. b 20.30  Of God's Sword, and that the same is not material. 
1168. a 60. What then, b 10.20  How it is meant that God draweth his Sword, and will sharpen the edge thereof. 
1168. a 60. b 10.20  Of the material Sword, and to whom the same doth appertain, & not appertain. 
730. b 50.60  Christ used not the material Sword to advance his doctrine withal. 
537. b 50  Of the spiritual Sword, and wherein the use of the same consisteth. 
537. a 30.40    


synagogue.  No church in popery at all, but an hellish synagogue. 
1206. a 10.20.30    


Syrian.  Why jacob was called a Syrian, being a Chananite borne. 
895. all. 896. b 40.50.60     

T  


Tabernacle.  The cause why the cloud descended upon the Tabernacle, at such time as Moses was called to receive any great charge at God's mouth. 
1087. b 20.30.40  How the jews might have debated the matter touching the Tabernacle where it should be set. 
496. b 10  To what end the Tabernacle whereat God appeared to Moses, did serve. 
1087. a 40.50. Look Sanctuary.    


Tabernacles.  In the feast of Tabernacles the whole law was repeated to the jews. 
1079. a 50  Of keeping the feast of Tabernacles spiritually 616. a 10. & how that is done, 
ibidem b 40.  In keeping our feast of Tabernacles, we must be merry in the Lord, and how that is. 
617. b 10.20.30  What kind of trainement or instruction the feast of Tabernacles was to the jews. 
615. a 10  The sum of the doctrine of the feast of Tabernacles among the jews. 
615. b 10.614. & so all the sermon.  What fruit we Christians ought to reap by the jews feast of Tabernacles. 
615. a 40.50.60  How long our keeping of the feast of Tabernacles must last. 
615. a 50.60. & b 10. etc. Look Feasts & Tents.    


Table of the law.  It standeth us more in hand to keep the first Table of the law than the second. 
251. b 50.60. Look Law of God.    


Tables of the law.  Of the two Tables of the law, & what they do comprise. 
834. b 40.50.60. & 835. a 50.60. etc.  The law divided into two Tables, & what the same division betokeneth. 
927. a 10.251. b 10  God hath not separated the two Tables of his law, and why? 
252. a 10.20  Why it was Gods will to write his law in two Tables of stone. 
252. a 30.40 50.60. b 10  Notable doctrine upon Moseses breaking of the two Tables. 
402. a 50.60. & b all. 403. all. 404. all.  The two Tables which were once broken, made new again, & what the meaning thereof is. 
420. b 60. & 421 a 10  Why the two Tables were written full on both sides. 
423. b 20.30  The meaning of these words, Make thee two Tables smooth, and bring them to me. 
422. a 50.60. and b all. Read most notable doctrine. 423. a & b all.  The true Tables wherein it behoveth us to write the doctrine of God. 
421. b 40    


Table ordinary or domestical.  What we have to do when we sit down at the Table to take our repast. 
567. b 20.30.40.50.60.568. a 10. Look Meats.    


Tables ordinary or domestical.  Why the Heathen or Infidels termed their Tables for meat and drink holy. 
567. b 40. Look Eating and Drinking.    


tail.  The meaning of these words, I will make you the head & not the Tail. 
959. b 40.50.60.960. a 10. etc.    


Talk.  Notable doctrine upon this point, that men's Talk must always be of god's law. 
276. b 10.20.30.40  How men occupy themselves in vain and ribaldry Talk, neglecting to talk of God's law, which they are commanded to do. 
475. a 30  The Talk that men have of God unreverently noted. 
198. a 60. & b 10  What simplicity we must keep always in our Talk. 
196. a 10    


Taught.  They that have been rightly Taught, are much more blameworthy than infidels, and why. 
485. a 20.260. b 40  What we ought to do when it pleaseth God to take away those that have Taught us faithfully. 
145. a 20  Why God hath granted us the grace to be Taught. 
179. b 20  In whom it is long that we be not well & faithfully Taught. 
110. b 40  The end why Moses Taught the jewish people. 
111. a 10.11  What we have to mark, when GOD granteth us the grace to be Taught by his word. 
527. a 40.50    


Teach.  What we must do when we see the Lord to Teach us as it were with his own mouth. 
121. all.  In what sort God taketh pain to Teach us how to live. 
122. a 10  The reason why we must give care to men that Teach us. 
118. b 50. Look Preach.    


Teacher.  What we have to learn and do, in that God vouchsafeth to be our Teacher. 
119. b 50.60    


Teachers.  We must consider what manner of prelate's and Teacher's God doth send us. 
258. a 50  The offence of false Teachers & their abettors aggravated by comparison. 
536. a 60. & b 10.20.30.537. b 10 20.30  What all faithful Teachers ought to do. 
142. b 60. & 143. a 10  Of two things which all such as will be taken for Teachers in the Church must have. 
678. b 30.40.50. Look Ministers & Preachers.    


Teaching.  The manner of Gods Teaching of the jews & of us doth differ: Look wherein. 
527. a 60. & b 10.123. b 60. 124. a 10.115. a 10.  What is the cause of all mischief, and why we profit no better by Gods Teaching of us. 
293. b 30.40  Our reward, if we refuse to yield ourselves to the Teaching of God. 
153. a 50.  What things belong to such as have the charge of Teaching in the church. 
17. a 30.1104. a 10.20.402. b 20.30.475. b 10.20  The wonderful plain Teaching of us which God useth, and how dull witted we be. 
4. a 10.903. a 10.20 30.40. 366. b 10.177. a all. 126. a 50. 1074. all. 356. b all. 357. a all. 347. b all. 110. b 40.  We must profit as well by chastisements as by Teaching. 
110. a 30.40  Why the time that God spent in Teaching & subduing his people is mentioned. 
7. a 10  The wisest have need of Teaching, & the justest of warning. 
18. a 10. Look Preaching.    


Tears.  Of the Tears of the faithful, and how precious they be in God's sight. 
738. a 40    


Temperance.  Soberness and Temperance in meats and drinks commanded to the jews, & why: and that the same commandment stretcheth also unto us. 
556. a & b all. Look Soberness.    


Temple.  God's Temple at jerusalem, how he took away his glory from that place, & for what causes. 
498. b 20.30.40  Why the jews were commanded to offer in the Temple. 
565. all.  The Temple of all gods, now called the church of all-hallows. 
495. a 30.40  In what things the service of the Temple at jerusalem consisted. 
660. a 10  The jews supposed to shut GOD up within their Temples. 
618. a 60. & b 10  What the having of light in the Temple did signify. 
302. a 10.502. b 40  For whom it was lawful to fly for succour and safety to the Temple; where read good points to be marked. 
687. b 10.20  For what cause God calleth us his Temple. 
336. a 30  Why it was Gods will, that there should be but one Temple among his people. 
919. b 50  A hard chastisement for the jews to be driven to have the Temple of an idol continually in their sight. 
177. b 50  The remedy that the jews had against the Temple of Pheor. 
178. a 20  What place is as a Temple dedicated to God's majesty. 
330. a 40    


Temples.  We need no more any material Temples to tell us that God is with us. & why. 
500 b 10.20  It is God's will that we should have Temples and churches, and to what use. 
509. b 50  Our souls and bodies are the Temples of the Lord; he himself hath so avowed. 
289. b 30.40.225. b all. 226. a all.  Whereto we should be provoked seeing we be the Temples of God. 
427. a 50.60. & b 10  What we must learn, seeing we be the Temples of God for him to dwell in. 
308. b 50.312. a 60. Look Sanctuary.    


Tempt.  The devil did Tempt Christ by alleging scripture: read how. 
291. b 50  What it is to Tempt God, which is done diverse ways. 
291. a all. b 10. & 292 a 10.20. etc. 410. a 40.50  What this word Tempt doth properly signify. 
291. b 10.40  That we should not Tempt God, and a reason why. 
1139. b 60.292. b 40  Howsoever the world go with us, we must not Tempt God in any case: & how that is. 
410. a 40.50. Look Try.    


Tempted.  How a man should bethink himself, when he is Tempted of Satan to offend his God. 
1149. a 60. b 10  The meaning of Moses in these words, As ye Tempted him in Masa. 
292. b 60  Wherewith Christ armed himself when he was Tempted of Satan. 
527. b 50.60    


Temptation.  What kind of Temptation is forbidden us to use against God. 
291. b 40.50.293. a 10  The Temptation of Christ by Satan in the wilderness described. 
353. b 30 40.50.60.352. a 40    


Temptations.  Until what time such as endeavour to serve God shallbe subject to many Temptations. 
203. a 50  How Temptations do make men fall away from God. 
1094. b 40.50  In what respects we shallbe able always to overcome Satan's Temptations. 
25. a 40.471. a 40  An exhortation unto us to watch; where also mention is made of diverse Temptations. 
470. a all. & b  The answer that God made unto Paul desiring to be delivered from Temptations. 
104. b 40.50.60. Look Trial.    


tenths.  Why God commandeth men to offer up their tenths to him. 
564. b 50. Look Tithes.    


Tents.  Of what things the Tents wherein the jews did dwell once a year were made. 
614. b 60  How long god had preserved the jews in the wilderness under Tents or booths. 
614. a 60  How we may dwell with joy in Tents, as the jews did. 
617. b all. 618. a 10  Of the feast of tabernacles or Tents, with the rites and doctrines thereupon depending: 
Read sermon. 100 beginning at page 614. a 60. Look Tabernacles.    


Terror.  To what end God giveth us respite, so as we be not troubled with Terror and fear. 
503. b 50.60.504. a 10  Of the word fear or Terror, & what the same importeth. 
1142. a 50.60  In what Terror & unquietness of mind the despisers of God shallbe. 
1010. all. 1011. a 10.20. Look Fear and Reverence.    


Terrible.  What is Moseses meaning in terming God Terrible or dreadful. 
446. all. 337. a all.    


Testament.  An heresy that the old Testament is nothing else but a figure. 
465. b 10.20  Against such as in Caluines' presence affirmed that the old Testament was to be rejected. 
463. a 30.40.50    


Testimony.  What we have to note, where it is said that the law shallbe laid up for a Testimony against the jews. 
1099. all. 1100.    


Testimonies.  Testimonies of Gods fatherly love and goodness, either to our salvation or damnation. 
1093. all. 1094. all. Look Witnesses.    


Thankfulness.  God required nothing but Thankfulness at our hands for all his benefits. 
280. b 40  A law made for the moving of the jews to Thankfulness and mindfulness of God for his blessings: Read Sermon 
145    


Thanksgiving  Thanksgiving one of the sacrifices that God requireth at our hands. 558. a 10. and when we offer the same unto God. 
1125. a 50.60  That besides Thanksgiving unto God a further thing is required of us. 
361. a 30  A kind of Thanksgiving utterly to be disallowed and rejected of Christians. 
362. b 30.40  Men make none account of the outward ceremony of Thanksgiving: Read the place. 
359. a 40.50.60  Most forcible and effectual causes to move us to thanksgiving unto God. 
467. a 60. & b all. & 468. a 10.360. a al.    


Thief.  Of a merchant Thief and his theft. 
230. b 50  Upon these words, Thou shalt not be a Thief, 
read page 229. a 60. & so forth the whole sermon through.  Of the Thief that hung on the cross a notable piece of doctrine. 
29. a 20.30.40.50.60. Look Steal.    


Theft.  Theft towards God and Theft towards man compared. 
234. b 60. & 235. a 10. etc.  Of Theft committed under colour of justice. 
231. all.  To shun Theft we must lay aside covetousness. 
232. a 40  Of a kind of Theft qualified with murder: 
Read page 231. b 10.20  God judgeth not of Theft after the manner of men: how then; 
Look page 229. b 60.230. a 50.60. b all. 231. a 10.  Of a kind of Theft counted felony commonly: 
Read page 230. b 40.  What vices are comprehended under the word Theft. 
230. a 10.20  The Theft of Acham recorded as it is set down in josua. 
344. b 60. and 345. a 10  What Gods intent is in condemning Theft in his law. 
768. a 40.50.60. Look Stealing.    


Thievery.  The cause why we see so much Thievery in the world. 
978. a 40.50  How men make no account of Theft, and how they proceed in degrees of Thievery. 
933. a 20. Look Filching.    


thieves.  Popish priests proved thieves by their own canons. 
569. a 30.40. etc.  Such as have lands and possessions be the greatest thieves, and why. 
978. a 50.60. b 10  That thieves and robbers do serve God's purpose & be his executioners sometimes. 
975. a 20  When we covet to be rich, we become thieves: Read the place. 
232. a 30.40  In what cases God will keep our goods from thieves, be places never so full of them. 
978. b 10.20  A threatening against thieves & robbers. 
234. a 40.50.60  Two places of isaiah expounded touching the great thieves of the world. 
230. b 10.20  Of honourable thieves, who deserve that Title, and why. 
711. b 40.50  In what cases God accounteth and holdeth us for thieves. 
769. b 20.30.40 50.231. b 30.232. a 10.901. b 10  Both fields, towns, and cities full of thieves. 
768. b 20.30. Look Robbers.    


Thirst.  The manner how Thirst and drunkenness are mingled and put together: 
1036. b 20.30.40.50.1035. b 30.40  By Thirst is meant the appetite of man which is always hungry. 
1035. b 50  There is no man but he is vexed with diverse changes and sorts of Thirst. 
1035. b 60.1036. a 10.20    


Thought.  What we have to do, when we perceive any Thought tending to evil in us. 
244. a 60. & b 10  Whether the conceit of a Thought, which we mislike, etc. be sin: Read that demand. 
245. a 10  Of a wicked Thought whereby we become wedded to our own profit. 
581. b 60.582. a all.    


Thoughts.  The vain Thoughts that come in our heads when we think upon God. 
198. a 40  There are Thoughts which touch not our hearts at all. 
245. a 10  All our Thoughts are enemies to God and our own salvation. 
88 a 10  What Thoughts do conceive sin, yea, even without consent. 
245. a 30.40  Our very Thoughts condemned before God, be they never so little offensive. 
245. b 30.40.50.60.243. b 20.30  Why the heart and the Thoughts are matched together. 
273. a 10    


Thousands.  What the hebrews are wont to betoken and signify by the word, Thousands. 
1213. b 20.30    


Thread.  Our life is hanging by a Thread, and how that is meant. 
1009. b 60.1010 a 10  Who they be whose life hangeth most of all by a Thread. 
1010. a 30.40    


Threaten.  What kind of men God doth Threaten 
484. b 30.60  What we must do and not do, if God threaten us. 
1066. a 40. Look Curse.    


Threatening.  In what cases we shall find that Gods Theatening of us is not vain. 
535. a 60. & b 10  Of the ridiculous Threatening of the pope, compared to the rattling of a few beans in a bladder. 
484. b 60 & 485. a 10  A most bitter Threatening against idolaters. 
191. a 30.40.50  A Threatening upon all such as shall abuse God's name. 
197. a 50.60. and b 10.20  A Threatening of our saviour Christ, touching such as do not profit by the word. 
148. b 20  A most dreedful Threatening that should make us to tremble. 
1034. a 50.60. Look Curse.    


Threatenings.  That God matcheth his Threatenings with a taste of his goodness. 
962. b all.  Most heavy and dreadful Threatenings denounced against the jews, & the transgressors of the law: 
Read the 148. sermon, beginning at page 1140. and sermons 156.157.158.159.  How Gods blessings joined with his Threatenings do serve the better to bring back the jews unto God. 
1049. a 10.20.30  That Gods Threatenings are very necessary for us, and why. 
925. a 30.40 50.962. b 10.975. a 60. b 10  Of scorners which make a tush at gods Threatenings, and in what desperate case they be. 
45. b 40.50.1033. a b all. 1034. a all. 979. a 30.40  Why God addeth an oath to his Threatenings of punishments. 
45. b 60  What we must do whensoever God's Threatenings do not sufficiently dismay us. 
46. a 10  The drift of God's Threatenings thundered against sinners. 
1001. b 30.40.50  How we should benefit ourselves by reading the sundry Threatenings of God's judgements uttered in the scriptures. 
1003. a 20.30.40.50.60. b 10.20  Unto what kind of people God speaketh so rigorously by Threatenings. 
1001. b 30.40  Of Ananias who mocked at the Threatenings denounced by jeremy to the jews. 
999. a 60. b 10.20. etc.  How our faith must be occupied, when God frighteth us with his Threatenings. 
979. b 10  What Threatenings they be that are prepared for them that are hardened in evil. 
968. a 50.60  What will come to us if we stop our ears at the Threatenings of God. 
969. a 30.40  The faithful only are prepared for the promises of God by Threatenings. 
963. a 10.20.30  That Moses never obeyed God better, than when he withstood the Threatenings which God made. 
397. b all. & 398. a 10. etc.  Why we should not think it strange that we hear Threatenings in the scriptures. 
370. a 40.50.60  How we must be affected and prepare ourselves when we hear Gods Threatenings. 
399. a 10. Look Curses, Plagues & Punishments.    


Throne.  Of God's Throne, & that to us it is a throne of grace. 
1051. a 20    


Thumim.  Of urim and Thumim a parcel of Aaron's breast plate. 
1198. a 30.1200. a 10 Look Aaron.    


Time.  What we have to gather upon this falling, Your days make haste, your time is at hand. 
1158. a 60. b all. Look End Life & Death.    


Tithes.  That Tithes and all other church duties are to be frankly paid to the ministers of God's word, the place is notable. 
514. the whole page. Look tenths.    


Title.  What will betide us, if we think to claim any Title against GOD by prescription. 
150. b 60. & 151. a 10  The wicked know not by what right or Title they eat or drink, etc. 
141. b 30.60  We possess the things that God giveth us by just Title. 
141. b 30    


Titles.  The pope & his proud usurped Titles noted. 
217. b 50.60. Look Supremacy.    


tools.  To take the Tools of a poor handicrafts man to pawn, is an exceeding great cruelty. 
845. b all. 846. a 10 Look Gage, Pawn, and Pledge.    


Tongue.  The end wherefore God hath given us Tongue. 
196. a 20  Of harms done by the Tongue. 
235. a 60  Of misusing our neighbour by our a Tongue. 
221. a 10    


Tongues.  The cause why venomous Tongues now adays are not ashamed to blaspheme God. 
76. a 50.60  The use of our Tongues, and why God hath given us them. 
240. b 10.20 30    


Torment.  Of one whose whole life was a continual Torment. 
1011. a 10    


Traditions.  How the papists storm when we hold any thing against their Traditions. 
543. b 60. & 544. a 10  In our eating and drinking we must not observe the Traditions of men. 
510. b 20.30.40.50  The Turks for their Mahometism, and the Papists for their papism, allege Traditions of ancient laws. 
1041. b 30.40  Of the Traditions of men, and Paul's judgement of them. 
1025. a 60. b 10. 917. b 60. Look Ceremonies.    


Transubstantiation.  The antiquity of Transubstantiation that miracle forsooth. 
1129. b 60.1130. a 10    


Tree.  The meaning of these words, Man is not the Tree of the field 〈◊〉 to come before thy face. 
733. a 10    


Trembling.  Of quickening up ourselves with fear & Trembling, and how that is done 
965. b 50.60    


Treasure.  Why the Lord forbade kings to hoard up great Treasure. 
page 654. all.  Ezechias rebuked for making a show of his Treasure to the Babylonian ambassadors. 
654. b 10.20.30  Notable doctrine upon these words, God will open his good Treasure. 
957. a 60. b all. etc.    


Treasures.  Notable doctrine upon these words▪ All these things are laid up in my Treasures: meaning the misdeeds of men 
1●●●. all 1556. a all.  Of the good Treasures which God bestoweth upon us in this life daily. 
958. a all.    


Try.  Notable doctrine upon these words, Then is it Gods will to Try thee, whether thou lovest him or no. 
531. a 50.60. & b all.  The cause why God doth Try us, by errors and lies, etc. 
531. b 30.40. Look Tempt.    


Trial.  A special Trial that God useth whether we love him or no. 
531. a & b all. 532. a all.  How it is meant that God maketh Trial of his people. 
366. b 20.30  The Trial that God took of Aaron in Massa, etc. 
1201. a 40.50.60. b all.  The truest Trial of our faith what it is. 
533. a 50  Of a kind of Trial mentioned by Moses, which God useth. 
349. b 60. and 350. a 10  The true Trial of doctrine, and wherein the same consisteth. 
680. a 10.20  The means where by God diversly taketh Trial of us, 
page 349. all.  Whether God do not know what we be without Trial. 
349. b 30.40.50.60 Look Temptation.    


Trials.  What Trials God useth whether we love him or no: this place would be well read. 
531. a & b all. Look Temptations.    


Tribe.  The Tribe of joseph made two Tribes. 
496. b 10  The Tribe of juda chosen, and others rejected, & why. 
496. b 40  When the Tribe of Ephraim became of greatest honour among all the Tribes. 
496. b 50  What the jews might have alleged for their own advancement against the Tribe of juda. 
496. b 10.20.30.40  The punishment of the Tribe of Levi turned into an honour. 
658. a 10    


Tribes.  Why the towns of the Levites were appointed of God to be dispersed among the Tribes. 
508. a 10.20.30.40 50.60.513. a 60  The twelve Tribes had every one his portion to inherit in the land of Chanaan. 
496.  The Tribes of Ephraim and Manasses refused. 
496. b 40  Two Tribes put in steed of one to make up twelve, for the dividing of the land of Chanaan into twelve portions. 
568. b 10  The Tribes of Levi and juda privileged the one more notably than the other: and both above all the other Tribes. 
658. a 10.20  The rest of the Tribes having their portions ceased not to grudge against the Priests and Levites. 
656. b 50.60 & 657. a 40  The blessings of Moses upon the twelve Tribes with their expositions: Read sermons. 
192.193.194.195.196.197  What we have to note upon these words, God shall cut such a man off from among the Tribes of Israel. 
1038. a 40.50.60. b all.  What we have to learn by this, that God would choose a place for his sanctuary in one of the twelve Tribes. 
509. b 10  How the twelve Tribes were divided, and the Levites standing in the midst, whiles cursing and blessing were uttered of either side. 
922. b 60.923. a 10    


Tributes.  Tributes allowed to be laid upon vanquished or subdued cities. 725. b 10 20. and what instructions we are to gather thereby. 
ibidem 30.40.50 60. etc.    


Triumph.  The Triumph of Christ set forth upon his cross. 
764. b 40.50.60.765. a all. Look Victory.    


Trouble.  Against such as Trouble & molest the church, and that God will take vengeance of them in due time. 
798. b 40 50.60.799. all.  How a poor silly man that is in anguish and Trouble of mind should be comforted, & how he should bethink himself. 
717. b 50.60  What we have to do when we feel such Trouble of mind in ourselves that we cannot be comforted again out of hand. 
714. a 60. & b 10.20.30. Look Affliction.    


Troubles.  The cause why we see the world infected with so many Troubles & errors. 
538. a 30.40.50  Why God doth exercise us with Troubles in this life. 
368. a 60. and b 10.20 340. b 30.40  Through whose fault it is, that God doth not deliver us from all Troubles out of hand. 
340. a 40.50. Look Chastisements,    


True.  What we have to learn, in that God is said to be True. 
1108. a 60. b 10.20.30. Look Faithful & Upright.    


Trust in God.  What trust God will have us yield unto his word. 
528. a 20.30.374. a all.  Reasons of proof that we have no Trust in God's all-sufficiency. 
595. a 10  How the Israelites might have emboldened themselves with Trust that God would not fail them. 
86. a 40.50  Words of great comfort for the confirming of our Trust in God's help. 
87. b 30.40  The world useth the words Faith and Trust uprightly, & how. 
87. a 60  An in separable bond between God's promises and the Trust that we have in him. 
87. a 50  Upon what Trust we may be bold to come unto God in prayer. 
101. a 10  An exhortation to put our Trust in god in respect of his promises, etc. 
335. b 30.40  The mightifull force of perfect Trust in God. 
335. a 10.20  Until what time we cannot put any Trust in God. 
337. a 60  Into what extremities we fall, because we put not our Trust in God. 
1077. a 10  We cannot exceed measure of Trust in God. 
147. a 40.50    


Trust in men & creatures.  Why no man should beguile himself upon Trust of men. 
37. b 20  That it is not for us to put our Trust in any worldly munition or defence, but in God only. 
996. all.  Of a devilish Trust that men have in the things that they possess. 
583. b 60.584. a 10    


Truth of God.  God is the author of Truth, and will be the warranter thereof. 
5. a 10. b 30  We reply against God's Truth, as though he were not faithful. 
26. a 40.50  What kind of truth gods Truth is which endureth for ever. 
22. b 20  How much honour we should yield to God's Truth. 
28. a 10  Gods Truth is not to be measured by time. 
25. b 50.60  How far forth we must be inquisitive of God's Truth. 
33. a 50.60  God suffereth not his Truth to fall to the ground, or to die without effect 
44. a 10  The carelessness of such as should maintain God's Truth. 
113. a 30  Gods Truth doth not die with men. 
25. b 40  If God have once taught us his Truth, it ought to suffice us, & why? 
370. b 10.30  How the church is said to be the pillar of God's Truth. 
253. a 20.30.40  God giveth them over which turn away from the Truth. 
404. b 10.147. a 20  That even among the heathen there remained always a remnant of the Truth. 
1095. b 60.1096. a 10  Of God's Truth, and what we have to gather by that title ascribed unto him. 
1108. b all. 1109. a all. 177. b 30.40.26. a 50  household enemies of the Truth noted, far worse than the Papists. 
129. b 40.50  It is a falsification of God's Truth, whensoever men make any counterfeit of God. 
135. a 30  What the jews ought to have done in so much as they were taught the Truth. 
149. b 10  The reward of such as would not obey the Truth. 
153. b 30  How and in what sort God will have us to learn his Truth. 
177. b 30.40  We cannot devise to do a greater outrage to God, than to abolish or deface his Truth. 
194. b 50  Gods Truth being unvariable is contained in the law. 
181. a 20  How we must endeavour to get knowledge of the Truth. 
298. a 10.20.40.50  To what end God hath called us to the knowledge of the Truth. 
300. a 40  How we confirm God's Truth to our salvation. 
487. a 10  That it is not enough for a man to have some taste of God's Truth, but a further matter is required: Look what 
493. b 60.494. a 10  How we must arm ourselves against the open and secret enemies of gods Truth. 
528. b 50.60. & 529. a & b all. Look Gospel, Scripture, and Word of God.    


Trumpets.  Of the feast of Trumpets. 
612. a 10.613 b 10  Of what things the jews were warned when they heard the Trumpets 
613. b 30.40  What kind of Trumpets we should be that are Christians. 
613. b 50.60. Look Feasts.    


Turks.  The Turks cut off from God's church through their own fault. 
124. a 50  The Turks have some reverence of their religion. 
124. a 50    


Turn.  Without what it is unpossible for us to have any desire to Turn unto God. 
1050. b 50  To Turn to the right hand and to the left, Read what is thereby meant 
262. b 30.40.50.60. & 263. a 10  God doth Turn men's hearts, & maketh them to be inflamed with hatred. 
80. b 20  God doth Turn the hearts of men to gentleness when he listeth, and how. 
81. b 50.60  Against such as Turn the children of God out of the right way; and the diverse means which they use in that behalf. 
888. b 50.60    


Turning.  Of a rebellious Turning away unto wickedness. 
471. b 10  Of Turning away our hearts from God and his Truth. 
a 30.40.50.60. b all.  Of conversion or Turning to GOD by means of afflictions. 
1040. b all. 1050. a all.  What the word Conversion or Turning importeth. 
1058. a 10. Look Conversion.    


Tyranny.  What ezechiel meaneth by the Tyranny of Babylon. 
153. a 50.60  Whereof we have to assure ourselves when father's use Tyranny to their children. 
218. a 10  A description of the Tyranny that was exercised on the jews during their thraldom in Egypt. 
34 a 40  The Tyranny of the pope & his clergy noted. 
113. a 10.20  For the maintenance of what Tyranny the Papists fight at this day. 
21. b 60    


Tyrannies.  The true and very cause why so many Tyrannies are crept into the world. 
16. a 50    


Tyrant.  An example of Dionyse the Tyrant, whose whole life was a continual torment. 
101. a 10    


Tyrants.  The delivering of the jews into the hands of Tyrants was rightful. 
153. a 40  We ought to yield ourselves obedient even to the rule of Tyrants. 
1246. a 40  Of Tyrants that make all the world to shake under them, & how themselves shallbe punished. 
1010. b 50.60    


Tithes.  The Parieses say that Tithes belong to them by God's law: and what is their reason. 
429. b 10.568. b all. 569. a 10  Why Tithes were allotted to the Levites. 
564. a 60. and b 10.429. a 60. b 10  The jews gelded the Tithes that they were to pay. 
571. b 10  Of a solemn protestation made by men in the Tithes. 
564. b 50. 60.56●. a 10  Of the true use of Tithes to whom they have belonged in former times & to whom they do now pertain. 
569. all, 514. all. 429. b 40  That poor people should be maintained by a part of the Tithes, it is God's ordinance. 
569. a 50.60  The two chief reasons why Tithes were paid to the Levites. 
568. b 10.20  A double reason of the Tithes that were paid to the Levites. 
902. a 30 40  The jews are upbraided with ●obbing of God, in paying him his Tithes. 
902. b 30.40    


Tithing of Tithes.  Tithing is not an everlasting order set down for all nations to observe. 
568. b 30  Of Tithing of tithes, and of a third tithing proceeding of the Levites covetousness. 
570. b 10  Of the Tithing of Tithes, which was made from three year to three year, always excepting the seventh year. 
902. a 10.20  How far forth we be tied to the tithing that the jews were. 
564. a 60. & b 10  The use of the Tithing of Tithes, and what is given us to understand thereby. 
902. a 60. and b 10.20.30 etc.     

V  


Vagabonds.  The jews threatened to be Vagabonds. 
1007. a 20. Look jews.    


Vain.  What we have to note upon this speech, The word shall not be in Vain towards you. 
1176. a 30.40.50.60. b all.    


Vainglory.  The usage and behaviour of a man advancing himself for Vainglory. 
37. b 40  Notable doctrine for the beating down of all pride and Vainglory in man. 
896. all.  Of Vainglory in giving our alms, & that we must refrain from the same 
900. a 30.40  Against such as for Vainglory sake find fault and rebuke others. 
238. a 60. and b 10. Look Pride.    


Valiant.  It is not in any man's power to be Valiant, unless God strengthen him. 
75. a 10    


Vanities.  The Vanities of men and women in their attire and other toys taunted of God. 
277. a 20    


Variance.  Laws ordained concerning Variance between man and man, and what dealing is required therein: 
Read all the 142. Sermon, beginning at page 872. a 30. Look Strife.    


Variety.  Of Variety of meats and drinks, apparel, and such like things. 
781. b all, 782. al.    


Veile.  The chief cause why Moses wore a Veil to hide his face with all: where note the doctrine well. 
403. b 20.30 40.50.1200. Look Moses.    


Vengeance.  God's rigorous Vengeance on the jews for their disobedience. 
45. a 60. & b 10  Unthankfulness provoketh God's Vengeance against us to the uttermost. 
72. a 10  In what cases the very creatures shall ask Vengeance against us. 
148. a 20.30.40  What we have to learn in that God compareth his wrath and Vengeance with his mercy. 
192. b 50.60  Over whose heads the horrible Vengeance of God doth hang. 
281. a 10 191. a all, 65. b. 40  Unto whom Vengeance belongeth, & that we ought not to meddle therein. 
800. b 40.50. etc.  How the Vengeance of God will persecute men, and that without ceasing: Read that place well. 
978. b 40.50  That we must do nothing but think upon God's Vengeance, when we have an Item given us thereof. 
979. b 10  A lesson for such whom God hath assigned to execute his Vengeance, 
801. a 10  Of the Vengeance of God upon the kings that succeeded David. 
981. b 60.982. a 10  Of God's endless Vengeance upon such as despise his justice. 
976. a 10.20.30  Touching the treasures of God's Vengeance, 
read Page 1155. b all, 1156. a all.  What we have to learn by God's sharp Vengeance executed upon young infants. 
1143. all, 1144. a 10.20  The Vengeance of God, and how dreadful the same is: Mark the doctrine. 
1139. b all, 1140. a 10.20 60. b 60  What horrible Vengeance God will take on such as serve him after the commandment of men. 
526. a 60 & b 10. etc.  Two things to be gathered of Saint Paul's words, Vengeance is mine, etc. 
1157. a 20.30.1156. a 50.60. b all▪  Of the sorest point of God's Vengeance and what the same is. 
968. b 10.20  What Vengeance of God hath been accomplished upon the greater part of the world. 
153. a 60. & b 10  How long God doth delay his Vengeance. 
150. b 10.728. all, 729. a all.  Signs of God's wrath and Vengeance. 
81. a 10. Looke Threatenings, and Punishments.    


Vermine.  That even Vermine are the mess●ngers of God, and of his army. 
985. a 40.50.60  Herod consumed and eaten up of Vermin, and why. 
985. b 10    


Virtue.  Of the Virtue of all Virtues: 
Read page 358. a 60. & b 10.  It is no Virtue to be afraid of nothing, nor to be without feeling of grief. 
335. b 20    


Virtues.  Our great vanity in vaunting of our own Virtues. 
89. b 10  Men may do good and commendable things which notwithstanding shall not be reputed for Virtues before God. 
730. a 30.40  Virtues are not of estimation in themselves, Read that place. 
358. a 50.60    


Vessels.  God maketh us Vessels of honour, so as we shine like perls in his Church. 
433. b 10  There are not now adays any more material Vessels of the Temple, & what is the sequel thereof. 
427. a 50  How we are the very Vessels of the temple themselves, and what we have to do in that case. 
427. a 10.20.30. etc.    


Vexations.  What we have to learn by Gods sending of Vexations unto us and our linger therein. 
341. b 50.60. and 342. a 10  How a Christian man ought to behave himself to God ward in his Vexations. 
360. Look Afflictions.    


Vice.  Of a Vice that reigneth overmuch in men, which is condemned by Moses. 
522. a 60. & b 10  Of the Vice of fleshly unruliness, and how it is not a sin imputable. 
227. b 50.60. and 228. a 10. Look Sinne.    


Vices.  A looking glass to discern our own Vices by. 
52. b 10  What is the cause that Vice's reign & other disorders. 
21. a 20  Vices may not be suffered among people that profess christianity. 
211. a 30  The sundry Vices that a lofty mind carrieth with it. 
363. b 60. and 364. a all.  Of two extreme Vices reigning in us, towards God. 
372. a 40. and b 40  Against certain nycelinges that take grief at the Preacher when their Vices are rebuked. 
238. b 40.50 60  How men would feign discharge themselves to God ward with fair countenances, and yet retain their Vices still. 
222. a 10.20.30.40  In what manner and fashion we must rebuke men's Vices. 
237. b 10. 240. a al.  What we have to do when we go about to bewray men's Vices and sins. 
238. a 30.40  God doth first of all condemn the Vices in us, and why. 
222. a 50  How we must be affected when we hear our Vices and sins sharply rebuked. 
402▪ b 30.40  men's Vices must be killed, and their persons spared: Read how? 
731. a 20.30. & b 60.732. a 10  How great need we have to be cleansed from our natural Vices. 
223. a 40.50  How Vices of diverse sorts do concur and meet together in men. 
1036. a 10  How we follow men's Vices and make a bar of them against God. 
563. b 60.564. a 10.20  The enormities whereinto such do fall as flatter themselves in common Vices. 
1036. all, b 60.1037. a 10.143 a 10.20  How prone we are to be lead into all Vices: Read the place. 
732. a 50.60 b all. Look Sins.    


Victory.  What men do, and why they do that which they do, when they have gotten Victory in battle. 
67. b 30  A description of the easy Victory of the Israelites, over their enemies. 
83. b 30.40  To what end God giveth us the Victory and upper hand over our enemies. 
83. a 40.50.477. a al.  Victory promised to the jews upon condition. 
479. b 50. and 480. a 10. etc.  Faith must be the Victory whereby to overcome the world. 
527. a 40  Of the Victory which God gave the jews over the Chananites, and what special doctrine concerneth us thereby. 
1023. b all.  By what means Victory in battle is obtained. 
969. a 10.341. a 10  How we have Victory already against Satan, and what remaineth for us to do notwithstanding. 
88 b 10.340. b 40.50  The means and ways to get Victory over our own lusts and affections. 
341. a 10.20.30  Of a strange and unlikely Victory which god promiseth to give against the jews. 
1149. b 60.1150. all, 1151 all.  Of gedeon's Victory against the Madianites and by whom the same was compassed. 
1150. a 20  Why God will not have us have the upperhand of our enemies at the first, though he have assured us the Victory. 
339. a 50.60. & b 10    


Victories.  How we must bethink ourselves when God giveth us Victories. 
89. b 50  We must yield God the honour of all the Victories that he giveth us against our enemies. 
83. a 30    


Victuals.  That of our Victuals we must give our poor neighbours a part. 
517. a 20 30  How the rich should behave themselves in the abundance of their Victuals. 
511. a 10  Whereof the growing and increasing of Victuals in the world doth come. 
510 a 50. Look Provision.    


Vine.  Why it is said that the Vine of the jews is of the vineyard of Sodom and of the fields of Gomor. 
1153. b 10.20. etc.    


Vines.  When Vines were said to be unhallowed among the jews. 
719. b 30    


Vintage.  Laws ordained for Vintage and the meaning thereof. 
832. a 60.833. a 10.20, etc.  Laws concerning Vintage, and what poor people the jews were commanded to relieve. 
865. a 40.50.60    


vinyeard.  God's Church likened unto a Vineyard and how. 
1153. b 10.20  Why God forbade the jews to sow diverse seeds in one Vineyard. 
778. a & b 60.779. al.    


Vineyards.  Such as had planted Vineyards, and had not yet gathered the fruit of them exempted from going to war, and why? 
718. b 50.60  Of the jews Vineyards, their vines, and their grapes. 
779. b 10  In what respect Vineyards were said to be made common among the jews. 
719. b 30    


Violence.  Of doing Violence to our brethren and neighbours, and how God's law provided in that case: Read Sermon 
144.223. b 20.30  A bridle that should restrain men from all Violence. 
219. b 50  Under the name of murder all kind of Violence and wrong is forbidden. 
516. a 60. & b 10. Look Wrong.    


Visible.  The Church shall not be always Visible and perceivable. 
44. b 30  In what sort God showed himself in a Visible manner to the jews. 
39 b 50.60. & 40. a 10    


Visitation.  What it behoveth us to do in the time of God's private Visitation and otherwise. 
851. b 30.40.50.60  That sometimes we cannot perceive the cause of God's Visitation laid upon us. 
986. a 50.60  A form of examining our sins in the time of God's Visitation. 
965. b all.  How we must prepare ourselves to God in case we be touched with any Visitation either special or general 
1048. b 10.20. Look Affliction and Chastisement.    


Visor.  What a Visor is, see by the circumstances. 
19 a 20  The word Visor and the word person compared. 
19 a 10. Look Person.    


Visors.  God doteth not upon the Visors that are seen to the eye. 
19 b 20. Look Persons.    


Unbelief.  Wherein the unbelief of men doth most of all show itself. 
350. b 60. & 352. a 10.1229. a all, b al.  The cause why Unbelief is so much detested and hated of God. 
56. b 40  Unbelief always matched with Pride and loftiness. 
56. b 30.60  Our own Unbelief maketh us loath to receive the good turns that God would do us. 
72. a 10  men's Unbelief revealed by God's word. 79. a 20. & bewrayeth itself when we should seek God. 
156. b 60 158. b 10  What a kind of fear the root of Unbelief remaining in us doth procure. 
714. all.  That Unbelief overfloweth the whole earth: Read how. 
449. a 10.20.30.40    


unbelievers.  In what things unbelievers do repose themselves. 
617. b 50  Of what kind of Prophets and teachers the unbelievers do best like. 
534. b 50.60  Gods goodness extendeth even to the unbelievers & Infidels. 
141. a 40.50  The behaviour of the unbelievers when God spareth them and when he punisheth them. 
293. a 20.20  The cause why the unbelievers overshoot themselves in their superstitions. 
187. a 10.20  Gods benefits shed out up on the unbelievers be turned into a curse unto them. 
325. b 10  The unbelievers and wicked cannot touch any of God's benefits, but they must needs mar them. 
325. b 10.20  God giveth not the unbelievers wherewith to assuage their sorrow, and why? 
105. a 40  If the unbelievers be to be condemned for abusing Gods benefits, woe to us. 
142. a 10  The prayers of Infidels or unbelievers noted: Look the place, and mark it. 
98. b 30  For what things God punisheth the unbelievers, and to what intent. 
116. b 10.20  how God is affected to the unbelievers when they cry unto him, etc. 
105. a 30  The unbelievers threatened to be cursed both in themselves and in their children. 
190. b 10. Look Infidels.    


Vncertentie.  The malice of men noted, in that they had lever follow Vncerteintie than certainty: see how. 
485. a 50.60. & b 10    


unchaste.  In what respect, men, though they be unchaste are not blamed before God 
228. a 10.20    


Unchastity.  That all Unchastity is unlawful: read that place. 
228. a 20.30. 933. a 40  How men be given of●er to Unchastity, and Gods plagues upon such. 
977. b 30.40.50 60. Look Adultery & Whoredom.    


Unclean.  Of meats clean and Unclean, with notable doctrine thereupon depending. 
553. and so forward the whole Sermon.  Of Unclean sacrifices, and that such are not to be presented unto God. 
819. a 40.50.60. and so forward in the Sermon.  Who they be that make all things Unclean by their touching. 
512. b 10  How Gods creatures being clean of themselves, are said to be Unclean unto us. 
892. b 10.20    


Uncleanness.  How every one of us ought to bethink himself in all cases of Uncleanness. 
557. a 60. & b 10  The remedy to preserve us from all Uncleanness of superstition. 
524. b 10.20.30  In what respects all that ever we touch is defiled by our Uncleanness. 
512. b 10. Look Defilementes.    


Understanding.  Of man's Understanding the unableness thereof. 1015. b 60. and how the same is darkened. 
1016. a 10  In what cases men are said to be utterly void of true Understanding. 
1147. a all, b al.  How we must employ our Understanding, and what man's understanding is. 
1115. a 60. b 10.147. b 50  Understanding given by God, by what means, and through what instruments. 
1061. b 50  Gods word is the wisdom and Understanding of such as hear it: Look on that place. 
120. b 50.60. & 121. a 10  Notable doctrine upon these words, This is thy Understanding, etc. 
120. a & b all. Look Discretion and knowledge.    


Unfaithful.  The difference of proceeding in attempts between the faithful and the Unfaithful. 
74. a 50.60    


Vnhallowe.  Most men Vnhallowe Gods benefits, and how? 
307. a 10.20    


Unhallowed.  When vines were said to be Unhallowed among the jews. 
719. b 30    


Union.  The Union of faith is to be preferred before the life of our parents, and dearest friends: Read that place advifedlie, it is worth the noting. 
540. a 50.60. & b al.  Of the holy Union of the Church, & how the Papists prate thereof. 
1099. a 40.50.60  A deprecation of Calvin against such as seek to break the Union of god's Church. 
127. b 10.20.223. b 10  How we break the Union that is betwixt God and us. 
202. b 30.40.  Of the Union of marriage, how the same is broken, and remedies for the offenders. 
840. a all.  Of the spiritual Union that we have with our Lord jesus Christ, & how it ought to be kept. 
841. a 30.40.203. a 10.606. a 60. b 10  Of a general Union among mankind. 
68 a 20    


Unity.  Of the Unity of the Papists, whereof they brag and boast. 
1193. a 20  What Unity it is that God alloweth, who is the head thereof, and what is the mean of the same. 
1193 a 10.20.30  Most excellent persuasions to Unity and concord. 
726. b 30.40.50.60.919. b 50.60.920. a all.  How the Papists have broken the Unity which Christ hath set down between his members. 
920. a all. Look Peace and Concord.    


Unkindness.  Our Unkindness to God and our brethren noted, and how it deserveth vengeance. 
484. a 20.70. a 10  The Unkindness of Edom, Ammon, & Moab to the Israelites threatened. 
70. a 10.20.30.40.69. al.  We are compared to swine for our Unkindness: Read the place. 
281. b 30 40.50. Look unthankfulness.    


Unmarried.  The state of Perfection (say the Monks) is to be Unmarried. 
228. b 10  An admonition to those that be Unmarried. 
229. b 10  The Papists count it a most Angelic virtue to live Unmarried. 
228. b 10.    


unmercifulness.  unmercifulness one of the sins of Sodom and Gomor. 
1153. a 40.50. b 10 Look Cruelty.    


Unthankful.  The more benefits that God bestoweth upon us, the more Unthankful are we. 
411. b 30  What manner of man the world judgeth Unthankful. 
178. b 10    


Unthankfulness.  Our unthankfulness condemned if we have not lust to behold God's face. 
183. b 10  The Unthankfulness of men to God for his benefits, notably described. 
362. a all, and b 10.360. a 10.1126. b all, & all the 181. Sermon. 278. a 50.60.16 b 60.17. a 10.39. b 10.359. a 50.60. & b all, 520.60. b 40.50.60.281. b all, 139. a all, 122. a 20.  The Unthankfulness of the jews aggravated: 
Sermon 176. and Page 1094. b 30.40.1095. all, 1019. a 10.60.1020. all, 178. b all, 809. a 10.20.34. a 30.44. a 20.387. a all, 892. a 40. etc.  unthankfulness one of the sins of Sodom and Gomor. 
1154. a 40.50  The unthankfulness of the world both towards God and the ministers of his word noted. 
514. a all.  The Unthankfulness of men for the gift of the gospel is too apparent. 
283. a 60  A shameful Unthankfulness noted in a man that is in authority of justice. 
216. a 10.363. a 30.40  The Unthankfulness of such as ought to hear God's word must not stay the ministers thereof from procuring their salvation as much as in them lieth. 
144. a 60  Our unthankfulness is the more shameful, if we shut our eyes against the doctrine of Salvation. 
145. b 60  If unthankfulness be intolerable towards men, how heinous then against God? Look the place. 
364. a 10. consider the doctrine depending upon comparison.  God by transfiguring himself reproveth our Unthankfulness. 
40. b 60. & 41. a 10  A means or way how to eschew the blame of unthankfulness. 
25. a 40  Unthankfulness provoketh God's vengeance against us to the uttermost. 
72. a 10  In what respects we must bear the Unthankfulness of men patiently. 
69. b 40.50  The Unthankfulness of the Moabites and Ammonites wherein it showed itself. 
69. a 10  In what cases our Unthankfulness shall not be unpunished. 
45. a 50  Our own unthankfulness is the let that we have not a true and right trust in God. 
101. a 10  A form of speech applied to GOD, wherein he blameth men's Unthankfulness. 
901. a 60    


Vocation.  Of our Vocation that be Christians to the state of Grace. 
917. a 50.60  Of the Vocation of the jews to be Gods chosen people. 
917. a all.  None must seek to shun the Vocation that God calleth them unto. 
14. a 40  Of doing their duty every man in his Vocation, and what lessons are there laid out for our learning. 
1098. a all.    


Voice of God.  Of the second Voice of God, which is most comfortable, and where to we must hearken. 
947. a 40.50.60.951. all, 952. all, 110. a 10  The Voice of God in the law, and in the gospel, the first like a judge, the second like a Father: Look the place. 
946. b al.  God's Voice thundereth to summon those that fear him aright. 
128. b 50. & 129. a 10  To hear God's Voice is the only mean to be united unto him. 
132. a 10  It is a great miracle that men being no better than a shadow, are enabled to hear God's Voice and are not consumed thereby. 
162. a 50  The meaning of Moses, that the Voice sounded from the midst of the fire that was seen on the mountain. 
165. a 20  Gods meaning in manifesting himself by his Voice. 
134. b 40.50.159. a 10.137. b 60.131. b 40  Of obeying the Voice of the Lord, and what our duty is in that he vouchsafeth to speak unto us. 
963. b 30.40  Gods Voice ringeth in our ears where preaching is. 
1206. a 60. Look word of God.    


Vow.  That when a man hath made a Vow unto God, he must perform it, or else it shall be imputed unto him for sin. 
827. b 40.50.60  Of jacobs' Vow unto god, if he brought him back into his native country. 
828. b 10.20.30  The Vow of chastity undertaken of Monks being a vow unperformable. 
829. b 10. etc. 830. a 10  If we Vow a thing to God, which in itself is good, yet if the intent be wicked, the vow is corrupt and nought: as for example. 
830.30.40  The Vow of jacob in offering to God the tenth part of his goods. 
830. a 40  Of the ridiculous Vow of poverty made by Friars. 
829. b 50.60  Of a general Vow for the term of our life. 
831. a 30.40. and whereupon the same is grounded. ibidem b 10  How to know whether God liketh of the Vow which we make or no. 
831. a 20  That all Vows are to be made with reverence and discretion. 
827. b 50.60. specially if they be made to God. 828. a 10. etc. 830. a 30. b 40.50.60  Of the Vows that were made in the law, and what vows God alloweth. 
828. a 60. and b 10. Read all the 135. Sermon.  Of such Vows as men make without judgement and advisement unto God. 
828. b 50.60  Of the Vows of the Papists, and how they prove them. 
829▪ a 10.20.30.40.50.60  In what respect it is Gods will that Vows should be performed. 
831. a 10.20  Of particular Vows, and whether Christians may make such or no. 
831. b 20.30. etc.  All Vows are not condemnable, because they are left to our liberty & choice. 
831. b 30    


Upbraid.  God doth Upbraid the jews peculiarly, and what we have to gather thereby. 
1112. a all.  That God may Upbraid all mankind in general, the manner how, and in what cases. 
1111. b 50.60.1112. a al.    


Uprightness.  How we shall not fail to yield God the praise of justice and Uprightness. 
84. b 10  The 141. Sermon and the 142. do tend wholly to the doctrine of Uprightness and just dealing among men. 450. a 60. b all, 767. and so forward in the whole Sermon. 
224. a all.  Of natural Uprightness, and wherein the same consisteth. 
23. a 30  Uprightness and soberness are things inseparable. 
224. b 20.30  The meaning of Moses by these words Uprightness, uprightness shalt thou follow. 
627. a 10, etc.    


urim.  What these words, urim and Thumim, do import. 
1200. a 10. b 10.1198 a 30.40. etc.  God's urim and Thumim in the tribe of Levy. 
1199. a 20. Look Aaron.    


Use.  Why God hath given us the free Use of all meats. 
557. a 40  Of the Use of God's creatures, specially meats and drinks. 
558. all, 559. a 10.344. a 50.60. b all.  The true Use of the figures of the law perverted by the Papists. 
504. a & b all, & 505. a 10    


Usury.  Of Usury in taking five in the hundred so provided by law. 
814. a 10▪ 20  That Usury is sometimes more to be condemned in a small profit than in a great. 
824. b 60.825. a 10.20.30  The general meaning of the law of God made for the restraint of Usury among the jews. 
825. a 40.50. and b 10.20.827. a 40.50.60  Usury forbidden by God to the jews; and permitted also: Look towards whom. 
821. a 30.40.50.60. b a 10. etc.  That it is not lawful for us Christians to bite any creature living with Usury. 
822. a 20  Of this word Usury, and that it cometh of a verb which signifieth to bite or gnaw. 
822. a 30.823. a 30  They are convinced which say that Usury is not but in money. 
822. a 60. and b 10  That the practice of Usury belongeth to the breach of the commandment, Thou shalt not steal. 
821. b 20.30  Usury consisteth not only in the love of money, but in taking profit for other things also. 
822. a 40.50.60  Usury forbidden inclusively by Christ in a sentence uttered by him. 
824. b 20    


Usurers.  It is concluded that all Usurers be errand thieves. 
a 10.20  The subtle shifts and drifts of Usurers described for the maintaining of their trade. 
822. b all. 823. a all.    


Usurp.  That no man ought to Usurp upon that which is not permitted him. 
1076. b 10.20. Look Pope.    


Usurpation.  Against the Usurpation of authority over men's souls. 
945. a 50.60. & b 10.20  The Usurpation of the Popish clergy noted. 
1205. b 60.1206. a 10.20 Look Supremacy.     

W.  


Wages.  A law against the detaining of Wages from the hired servant. 
859. a 30.40. etc. and what we have to gather thereof for our learning, ibidem b 30.40.50.60. etc. 860. a 50.60  Against such poor foolke as will not work without great Wages and payment. 
860. b 50.60  The true meaning of these words, that the Wages of a servant is double the Wages of an hireling. 
536 b 20  Reasons why more Wages was to be allowed a slave than an hired man. 
594 a 10.20. Look Hierling.    


Walked.  How men are said to have Walked before God according to all his statutes. 
905. b 40.50.60    


Walking.  Of Walking wisely, and what we must do to attain thereunto. 
1025. b 10.20    


Wares.  Doctrine for such to mark as live by buying and selling of Wares. 
885. a 30.40.50.60. & 886. a 50.60. Look Measures and weights.    


War.  That even in the time of War, when we put on armour against our enemies, we ought to do it being sorry in heart, etc. 
686. a 40.50  Of making War against God, and in what cases we do it. 
993. a 50.60. b 10.200. b 10.20.388. b 10.20  Of the armies wherewith God maketh War against the wicked. 
984. b 40.50.60.985. a 10  The War of the Israelites against Og● the king of Basan was just and lawful. 
86. b 30.75. a 50  Who they be against whom we must make War. 
74. a 10.87. a 30  God will have us undertake War in his name. 
74. a 10  What a Prince should consider when he moveth War. 
67. b 10  The reward that God giveth to the men of War, which will needs enrich themselves with other men's goods. 
64. b 40.50  Many misorders seem half excusable when there is open War. 
65. a 10  They that make War are commanded to pay for their bread and water. 
65. a 10  What just cause the Israelites had to make War against the Chananites, and the other nations. 
728. a 10.20 etc.  How the mischief that happeneth in War, may also befall to private persons. 
726. a 40.50  Four kind of men whom God will not have compelled to go to War 'gainst their enemies. 
718. b 20. etc.  With what doctrine the faithful should be armed in time of war. 
721. b 30.40  No War is just unless God be the author thereof: and why. 
712. b 10.20  In what cases it is lawful to make War, and upon what condition. 
712. a 10.64. a 60.718. b 30.40. Look Battle.    


Wars.  God showeth tokens of his wrath when Wars are towards in the world. 
968. b 30.40  The sore exactions of Princes for the maintenance of their Wars. 
64. b all.  A lesson for such as take Wars in hand. 
67. all, 64. a 60. b 10.726. a 30  Of Wars lawful and unlawful: read at large, Page 
711. b all.  The Wars that are made nowadays are like the game of the Barriers. Look how. 
67. a 60. & b 10  A demand whether Wars be made now adays by the authority of God? 
63. b 30  Of diverse good orders that would be kept in Wars and in the time of wars. 
811. b all. Look Law of Arms.    


Warfare.  Why and with whom we have a continual warfare all our life time. 
721. b 40.50.60  What Christian Princes have to consider, why they go on warfare. 
721. a 40.  Read notable doctrine upon the case of Warfare. 
722. all, 723. all, 724. all, & 720.721.  The estate of the Church is a warfare, & what we have to gather thereof. 
722. a 30    


Warrior.  Gad the son of jacob prophesied to be a fortunate Warrior. 
1222. a all.    


Warrant.  In what thing the greatest Warrant that we have of our Lord jesus Christ's presence among us. 
497. b 60.498. a 10  Of the Warrant of our election, and what it is. 
1064. a 60. b 10  When and at what time we had a full Warrant of our salvation. 
599. b 50 60. and 600. a 10. Look Adoption.    


Warning.  That we ought to take Warning of God's vengeance and the manner how. 
979. b 10  A Warning unto us by the example of the jews. 
118. a 10  A Warning to trust that God will discomfit our enemies without the power of man. 
71. a 50.  A Warning to all folk to obey their superiors, and not to vex them in such sort as they shall serve from the right way. 
104. b 10  A Warning unto us not to tempt or provoke God's wrath. 
57 a 40.50.88. b 50.60  A Warning that we attempt nothing against right and reason. 
86. b 30.40  A Warning to such as have the office of preaching God's word. 
56. b 10  A Warning unto us if God make us not feel his favour and love in this world. 
50. b 60. & 51. a 10  That we ought to take Warning to live warily by others examples. 
521. a 10.20.30.40.42. a 60  How we must proceed against him that will not take Warning when he is reproved for doing amiss. 
700. a 10.20.30.40.50  The Papists replication when they have Warning given them of their superstitions. 
521. b 30.40. Look examples.    


Warnings.  That other men's harms are our Warnings, the same is opened by examples. 
706. b 10.327. b 40  how our Warnings by our word of mouth should be spiced. 
331. a 20.    


Wash.  To what end the Law provided that men should Wash themselves with water for any bodily defilement. 
812. b all.    


Washing.  Of pilate's Washing o● his hands, and whether he were thereby cleared of the death of Christ. 
741. a 50.60    


washings.  What we have to learn by the ceremony of Washings mentioned in the law. 
813. a 50.60. b 50.60.299. a 50 499. b 10  The Washings of the Turks and Saracens, and whence they have them 
553. a 30. Look Sacrifices.    


Wash▪  How Private persons must put this lesson, of making any Waste, in ure. 
735. a 20. etc.  Touching the Waste & spoil, specially in war, and otherwise, and how we should bethink ourselves in that case. 
734. a 20.30.40. etc.  Why to make Wast of countries & lands is thought lawful nowadays. 
734. b 10    


Watch.  An exhortation to us to Watch, and great reasons showed why. 
470. a 30.40.50.60. & b 10. etc.    


Water.  Water was set ready at the door of the Temple to cleanse him that should eat of the flesh of the sacrifices. 
512. b 10  Whether Water in baptism be of the force to work any thing necessary to salvation. 
1244. b 50.60.441. a 10.20.741. b 30.598. b 10.812. b 10.20  Water out of the rock never failed the jews in the wilderness. 
1020. b 60.409. a 10  The cause why it is said that the Israelites, during the time of their being in Egypt, had every man as it were a garden, and were feign to have Water to moisten them withal. 
466. b 40.50.60.  The Israelites paid ready money to the Moabites and Ammonites even for their Water that they drank, 
69. a 40.50. Look Baptism and Sacraments.    


Way.  Of diverse things that turn us out of the right Way, and remedies there-against. 
473. a all, b 10.20  But one only Wa●e, from the which it is not lawful for us in any wise to step aside. 
471. a 30.403. a 50  To what end God calleth his law a Way. 
263. a 10.20  Whether it be possible for us to walk throughout in the Way of the Lord 
263. a 60  The meaning of these words, Th● Way which jesus Christ made is fresh. 
26. a ●0  Against such as turn the children of God out of the Way, & the diverse meane● which they use in that behalf. 
888. b 50.60  What we have to pray for at God's hand, seeing we be so froward as to turn aside from the right Way. 
519. a 40  Of a Way which is very hard, and very plain and easy: which way the Lord showeth us: Look in what respects. 
492. a 60. b 10    


Ways.  Of the Ways of God, and that this word Way is taken for all manner of doings. 
1108. a 30.40.50  Of two things which ought to teach us to fear God, and to walk in his Ways. 
458. a 30.40.357. b 50.60  How God hath showed us all his Ways 
358. a 10.20  The meaning of ezechiel by these words, Thou shalt remember thine own Ways, and be ashamed of them. 
634. b 10    


Wayfarers.  That in this world we ●ee as Wayfarers, and how their case standeth. 
617. a 50.60.604. b 10.490. a 10.  What we have to learn by the jews eating of their passover like Wayfarers. 
604. b 30.40.605. a 10.599. b all.    


wayfaring.  We must use this world as a wayfaring or straunce country. 
411. b. 50.60.909. b 10    


Wedlock.  Of the nature of Wedlock, and the end of the same. 
836. b 30.40.50.838. b all, 225. a 40.50.839. a all. 978. a 10.20.750. all: Read the 128. Sermon 228 a 10.791. a 50. Look Marriage.    


Weak.  What a man must do when he seethe himself Weak and void of courage. 
75. a 10.20.30    


Weakness.  Of man's Weakness, and that it is the ministers charge to strengthen the weak knees, etc. 
722. b 60.723. a 10.120. a 60, etc. Look Infirmity.    


Weeping.  God hearkened not to the Israelites Weeping, and yet was not altogether deaf at their request: Look how. 
58. b 30.40.50.60  God will laugh at the Weeping of the wicked. 
59 a 10  Moses continued forty days and forty nights together sighing and Weeping: Look the place. 
414. a 10 Look Mourning and Rachel.    


weights.  They were wont in old time to make their weights of stones. 
885. a 60  How heinously he offendeth that useth false weights. 
885. a 40.50.886. b  That under false weights all accepting of persons are condemned by God. 
887. a 40.50  Of the true use of weights in buying and selling. 
885. a 30    


well-doing.  The cause why men cannot be persuaded that they shall prosper by well-doing. 
948. a 50  The cause why we see so few hold out in well-doing. 
732. a 50.60. & b all. Look Doing.    


Welfare.  God seeketh and procureth our profit and Welfare, and why. 
1067. b 40.50.60  Wherein the sovereign Welfare of men consisteth. 
202. b 30  Unto whom we must refer all our Welfare, and what we ought to do for the same. 
437. a 30.40.50.60.507. a 40.60  How men forget God in the time of their ease and Welfare is showed by notable examples. 
362. a 10.20.30.40.507. a 40.60  How cometh it to pass that God should procure our Welfare by the Law and yet notwithstanding we receive nothing but harm thereby. 
436. b 10.20. Look Salvation.    


Wealth.  Whether such as are s●●led in Wealth and at ease in this world can be christian's. 
616. b 40.50.279. b 30.40. Look Riches.    


Wealthy.  That men should grow Wealthy is not simply condemned. 
364. a 50.60. Look Rich.    


Wether.  How it cometh to pass that there is such variety of seasons and Wether. 
966. a all.  In what need we stand of Wether answerable to the time of the year 
467. a 60. & b 10.20  how Noah saw all the world drowned and destroyed, the Wether being yet fair, and people given to pastime. 
729. a 30.40  That the seasons and variety of Wether are God's witnesses. 
958. a 30 Look Raine.    


Whip.  Malefactors punished by God's law with the Whip, and in what order. 
875. b all, & 876. a all.  What kind of Whip it was, which the jews used to Whip malefactors withal. 
874. b 30    


Whitsondaie.  Of the feast of Whitsonday, read the the 99 Sermon, beginning at page 
608. a 30  The law was published after an other fashion on Whitsunday, than it was in old time by Moses. 
611. a 20  Against the precise keeping of Whitsunday observed among Christians. 
611. a 40.50.60. Look Pentecost.    


Whoore.  How these words are meant, Thou shalt not bring the hire of a Whore nor the price of a dog into the house of the Lord. 
819. a 40.50.60. and so forward in the sermon.  The meaning of these words. Let there be no Whore in Israel. 
817. b 60.818. a 10. etc.    


Whoredom.  In what cases calvin saith of himself that he prayed to God that Whoredom should be unpunished. 
790. b 10  All kind of Whoredom displeaseth God, and why. 
788. b 50.60.787. b 10.227. a 10.225. b 40.50.226. b 20.30.241. b 50  The grievous offence of a wife committing Whoredom with an other man. 
788. b 60.789. a 10  A complaint of the impunity of Whoredom nowadays, and how the same is winked at and excused. 
789. a all.  That men bear themselves in hand, that it is not so great a sin to commit Whoredom, and why. 
226. b 10.20  how to understand these words the be●ter, But Whoredom is committed in the body itself: 
read page 226. a 50.60  The heinousness of committing Whoredom set down. 
225. b 60. & 226. a 10 787. a b 10.227. a 10.241. b 50  diverse kinds of Whoredom before God noted. 
227. a 10.20.30.40.50.60. etc. Look Fornication and Adultery.    


Whoremasters.  Touching Whoremasters, their heinous offence and their punishments 
790. a 50.60. b 10.20. & b 30. Look Adulterers.    


Wicked.  Of the armies wherewith God maketh war against the wicked. 
984. b 40.50.60.985. a 10  That God serveth his own turn by the Wicked: and how. 
975. a 10.20. and so forward in the whole sermon.  The behaviour of the Wicked so soon as they feel but one yirke of God's rod. 
143. b 10.20  We must not have to do with the Wicked sort: that place would be marked 
307. b 40.50.407. b 10  The great sway that Satan hath over the Wicked, and how they deal with God's children. 
476. b 60. & b 10.75. b 10.20  How we ought to be affected when the Wicked set themselves in outrage against us to work our destruction: 
477. a 10.20.30.40  How God will deal with the Wicked which trouble and molest his children. 
476. b 20.75. b 10.20.72. a 40.50  how God enforceth the wicked to kill one another. 
67. b 10    


Wickedness.  What Moses meant, by saying that in God there is no Wickedness. 
1109. a 10.20.30. b 10.20.30.60  How hard it is to fetch men back again, when they are once gone away to Wickedness. 
154. a 40.50. Look Naughtiness.    


Widow.  A curse upon such as wrest the right of the Widow, and why. 
931. b 30.40.50.60  Laws for relief of the Widow, with the fruit of the earth. 
865. a 40.50.60  Notable doctrine upon these words, God doth right to the Widow. 
448. b 20.30. etc.  Who is a poor distressed Widow, helpless, and to be relieved. 
450. a 20  God setteth his arms or badge upon the Widow. 
449. a 40.50.60    


Wife.  What we have to learn by these words of the holy Ghost (hearken o daughter, thou must forget thy father's house, and all thy people) spoken to the wife of Solomon. 
810. b 10.20.30  The grievous offence of a Wife committing whoredom with another man. 
788. b 60.789. a 10  No man should look upon his neighbour's Wife with an unchaste eye, and why. 
225. a 40.50  That he which putteth away his Wife is accursed. 
749. b 30    


Wives.  Let young married Wives, and other women and maids read the 128. sermon, concerning the case of honesty and chastity, 
page 785. etc.  Against the taking or having of many Wives, and what is commonly alleged for the maintenance thereof. 
750. a 30.40.50.60. & b 10.652. b 30  The inconveniences of having ●●o Wives, one after an other, or both at once. 
754. a 10.20  The taking of two Wives is clean contrary to marriage. 
749. b 50.750. a 10.20.652. b 30. etc. 653. a 10  Of taking strange women to Wives, & what is to be observed in that case. 
744. all.  Such as had newly taken Wives, and had not yet married them, exempted from going to war, and why. 
718. b 50.60  The duty of Wives to their husbands, and what ought to be their ordinary behaviour. 
837. b 30.40.50.60  David and Solomon had many Wives, and that therein they offended. 
653. b 10  To take many Wives is forbidden the kings of Israel. 
652. b 30. & 653. all. Look Bigamy, and polygamy.    


Will of God.  We must allow our own doings no further than they agree with Gods Will. 
49. b 20.99. b 10.502. a 10.20.89. a 10  The thing wherein it is Gods Will to be glorified. 
52. b 50  When we make a request clean contrary to God's Will, our offence is double, and why. 
97. a 50  Our affections draw us contrary to Gods Will. 
109. a 50  Gods Will is the rule of all wisdom, and right. 
340. a 40.339. b 30  What Will that is, when God saith, he will do the will of such as fear him. 
291. b 20  In saying that we know not Gods Will we are manifestly disproved. Read how. 
436. a 20.30. etc.  A question why God, seeing he is unvariable, & hath but one single Will, speaketh otherwise than he himself had determined. 
398. a 10.20.30.40  What the Will of God is, in giving us sufficient to maintain us. 
65. b 40.50  Why we pray daily that Gods Will be done. 
553. b 10  What manner of declaration we have of Gods Will. 
41. b 60.482. b 60  Remedies why we know once that there is no power in us to follow Gods Will. 
32. b 60. & 35. a 10.20  The fruit of leading our life according to Gods Will. 
37. b 20  God hath made us instruments whereby to work his Will, though we cannot stir one finger to do well. 
26. b 10  God hath uttered his Will unto us in the holy scripture. 
33. a 10  The means whereby we know the Will of God. 
563. b 10  We must judge generally of God's Will, according to his teaching of us, and where the same is contained. 
635. b 10  The record of Gods Will and testament. 
753. b 10.482. a 30    


Will of man.  A kind of lust that carrieth the Will with it. 
242. a 10  How and in what sort God performeth our Will. 
291. b 30  It is a word that ought to pierce our hearts, when it is said that God doth the Will of man: look well on that place. 
395. a 10.20  Whether our Will is able to choose either good or evil. 
1053. b 10.20  That all sins proceed of the Will, and that in examining of ourselves well, we must begin at our will. 
690. a 40.50  That it is in God to procure us the good Will of such as be our malicious enemies as for example. 
995. a all, b 10. Look free-will.    


Wilful.  For what cause it will be said that God's servants are Wilful. 
57 a 10  In what danger we be when we are once become maliciously Wilful in our sins. 
393. b 40.50.60. & 394. a 10  Whereof it cometh that the papists at this day are so Wilful. 
388. a 40.50.60    


Wilfulness.  When we have done amiss, we must learn to abstain from Wilfulness. 
34. a 10  How men with Wilfulness have estranged themselves from God in all cases: look well upon that. 
485. b 30.40  We cannot go amiss from God's truth but of mere Wilfulness: read the place. 
370. b 20.30. 140. b 50  The Wilfulness of the Papists, and how unreclaimable they be. 
1164. b 20.30.40.50.60    


Wilderness.  To what end God showed the two visible tokens of fire and a cloud to the jews in the Wilderness. 
41. a 40.50  The Wilderness wherethrough the jews passed is not so dreadful as the damnation wherein we were. 
27. a 60  That Christ lead the jews in the Wilderness, and how. 
1123. b 40  The Wilderness wherein the jews wandered forty years, a figure of our state in this world. 
368. a 40 50.60.41. b 60.45. a 60.49. a 10.20.1118. b all, 1119. a all, 109. b 50.72. b 10  The cause why God swore in his wrath that all the carcases of the people should rot in the Wilderness. 
71. b 60. & 72. a 10  The manner of the Israelites murmuring in the Wilderness. 
49. a 10.20    


Wiles.  That such as have been faithfully taught may well repulse all the Wiles of Satan. 
527. b 50.60. read the place. Look Snares and temptations.    


Wine.  How Wine is defiled, and becometh unclean unto us. 
557. a 20  Wine and works compared, and in what sense. 
858. a 20    


Wings.  Of God's gathering of us under his Wings, and that it is our parts to fly thither for our safety. 
1121. b all, 1122. all. Look Protection.    


Wise.  We cannot be Wise before God till we be become fools in ourselves, and when that is. 
120. b 30  What men must do to become Wise. 
120. b 40  What mischief followeth the imagining of ourselves to be very Wise. 
1139. a 50.60    


Wisdom.  The thing that putteth difference between the true Wisdom of the faithful and the rashness of such as play the lose colts etc. 
74. a 50  Such fullness of Wisdom in the gospel, as a man cannot wish any more. 
911. a 10.20  In what respect it is said that josua was filled with the spirit of Wisdom, etc. 
1243. b all.  What is the chief point of our Wisdom. 
1148. a 20.113. b 30. 1025. b 10.20  The Wisdom which the first man had, was not simply in himself. 
1015 b 10  What is a Christian man's Wisdom, and of the vain wisdom of the world. 
1112. b all, 76. b 60. 1147. a all, 1025. b all.  Of diverse fellows that think themselves men of great Wisdom, when they be stark fools and ignorant. 
1112. b all.  How we shall find all perfection of Wisdom in God's school. 
177. a 60 122 a 20  What ignorance that is, which excelleth all the Wisdom of the world. 
251. a 50  Why it is said that the true Wisdom is to fear God. 
266. b 30.40.339. b 40  See how the great treasures of God's Wisdom are laid forth to us. 
182 b 50  What kind of Wisdom calvin calleth cursed. 
294. b 50  Notable doctrine upon these words, This is thy Wisdom, etc. 
120. a & b all, 76. b 60  What Moses showeth us, when he entituleth God's word and his law to be our Wisdom. 
120. b 10.20  That there is none other Wisdom but one: look upon the place. 
120. b 20  By what means God giveth us discretion and Wisdom. 
120. a 50    


Wish.  Whereof we ought to have regard, if our mind move us to Wish or to say, I would ●ame have this or that. 
410. a 50  A kind of correction taught us when we Wish that thing of God, which we cannot tell whether we shall obtain or not. 
100 a 10.20. Look Desire and Request.    


Wishes.  What kind of examination we ought to take of our Wishes. 
99 b 50  The Wishes of men in this world, and how they fly in the air. 
1227. a 20.30. etc. Look Desires and Requests.    


Witness.  One Witness alone must not be believed in a criminal cause. 
699. a 10.50 60. & b 10. etc. 635. b 40  Most excellent doctrine upon these words, Heaven and earth shall bear Witness against us. 
148. b 30.147. b 40.50.148. a all, 1069. all, 1070. a 10.1104. a 40. b 10  how God's word must be a Witness to us of our salvation & damnation. 
1093. a all.  Not so much as one Witness to be had against blasphemy, though he hear it. 
542. ● 10. and against such. ib. 20  Of what things we ought to have a care when we bear Witness. 
236. b 30.703. b 30.40.635. b 20    


False Witness.  Against how many and how manifoldly a false Witness offendeth. 
708. b 50.236. b all.  Touching the punishment of a false Witness, 
read page 707. b 20. etc. 708. b 20.30  Why God speaketh of false Witness and perjury in the second table, having forbidden the taking of his name in vain in the first table. 
235. b 60. & 236. a 10.20  Of bearing false Witness, 
read page 235. a 60. and so forward the whole sermon over.    


Witnesses.  Why the Turks, jews, Paynims, and papists shall rise up and be found sufficient Witnesses to make us ashamed before God. 
148. b 60. & 149. a 10  What Witnesses God hath left among us of his works. 
1018. a 50  That the seasons & variety of weather are God's Witnesses. 
958. a 30  How the law and the gospel shall become Witnesses against us to condemn us. 
1100. b all.  Paul's meaning, that judgement standeth upon the mouth of two or three Witnesses. 
637. b 20.30  Of certain notable Witnesses that shall convince us before God for estranging from his word. 
637. a 60. & b 10  That a man shall die at the mouth of two or three Witnesses, God himself so saith. 
636. b 40.637. a all.  The heathen could say that a matter should be proved by a couple of Witnesses. 
636. b 40  Paul's words, that we must have an eye to the thick cloud of Witnesses explained. 
701. b 40  Of divers sorts of Witnesses that we have: and what doctrine dependeth thereupon. 
701. a 50.60. & b 10.20.30. etc.  How it is meant that our conscience is a thousand Witnesses. 
700. b 10  In what case a man may mislike of Witnesses before they give evidence. 
703. a 50  Of such in Caluines' time as alleged against this that two Witnesses ought to be believed in all cases: and the doubts which they cast. 
702. b 10.20.30  In what cases men can be content to call Witnesses to their doings, and in what cases discontent. 
702. a 20.30.40  The duty of Witnesses, and that they do more in a case than the judge himself. 
703. a 30.40.50. & b 30.40    


False Witnesses.  Against false Witnesses, and how dangerous they be in a commonwealth. 
703. a 50  False Witnesses against Christ, when he said, Destroy ye this temple, etc. 
239. b 50. read the place advisedly.  In what respects we show ourselves false Witnesses. 
240. a 10.20    


Witch.  The story of Saul, and his running after a Witch, set forth at large. 
670. a 50.60. & b all.    


Witches.  In popery all are Witches in their idolatry. 
671. a 50    


Witchcraft.  The sin of Witchcraft a most heinous sin, and most severely to be punished. 
671. b 10.20. etc.  What thing God esteems as the sin of Witchcraft. 
828. a 30.40  Witchcraft hath borne sway in all ages and in all nations. 
670. a 20.30  How the very Heathen abhorred Witchcraft, as a cursed thing. 
671. a 40.50    


Wizard's.  That Wizard's are not to be suffered in a commonwealth, and why. 
671. a 60. & b 10. all.    


Woman.  That a Woman past honesty & shame is to be punished. 
883. a 60. & b all.  That a Woman playing the harlot is worse than a thief. 
789. b 10.308. b all.  In what case a Woman is, if she give ●are to a bawd or ruffian. 
530. b 10 20  A law made concerning the hurting of a Woman with child. 
707. b 50    


Women.  Women rebuked for their nice attire and deckings. 
277. a 20.30.782. b 20.30  Which is the true decking of faithful Women. 
277. a 30. & b 10  An admonition for Women if they will have the good report of chastity. 
787. a 30.40. etc.  Touching Women taken in war, read sundry laws, the whole 121. sermon. 
 How notoriously Solomon was abused and deceived by strange Women. 
653. b 20.30  Women forbidden to wear men's attire, and men to wear women's. 
773. a 20. and so forward in the sermon.  God requireth modesty in Women, where also the soldierlike boldness of some women is touched. 
884. a 20.30  Of joining marriage with strange Women, as Infidel's and such. 
743. b 60. & 744. all.    


Wonder.  Why it is no Wonder though men play the beasts all the week: Read the place, it toucheth. 
204. b 30    


Wonders.  The punishments of God upon the rebellious shall be as signs and Wonders to them and their posterity, and how. 
989. a 40.50.60. etc.  Such as have been witnesses of God's Wonders less excusable than such as heard of them only by report. 
456 b all, & 457. a all, & 458. a 10  To what end the Wonders that were wrought at the publishing of the law served. 
165. b 20. Look Miracles.    


wonderful.  How God will make his plagues Wonderful, great, and certain. 
1001. a 20.30.40    


Woo.  Christ doth Woe us as a man doth a woman, and by what means 
746. b 20.30    


word of God.  Why God cannot hold us to the pure simplicity thereof. 114. a 10. the end why his word is preached. 111. a 30.113. a 50.184. a 30.261. a all, 126. a 40.1174. b all. 1184. a 20.30.544. b 40.254. all. what two things must be matched together in the hearing thereof. 346. a 50.60. we seek startinghooles to despise it though we pretend the contrary. 183. b 40. the cause why we profit so little in it. 179. a 20.1016. a all, and how to profit therein. 
146. b 60.147. a 10  In what respect God sendeth his Word by the hand of men. 183. b 60. & 184 a 10.425. b all, 245. a 40.50.925. b 60.926. a 10. they are rebuked which complain that it is an unknown speech to them. 179. a 40.50. much spoken of the excellency thereof in the 108. sermon: and that God by it will put a difference between us and Infidels, page 664. a 30.323. b all, 324. a 10. what moved the Lord to raise it up again, after it was once neglected. 168. a 60. Moses matcheth it and miracles together. 162. a 10. how forcibly and effectually it ought to guard us. 149. b 10. how we must be confirmed in it when it is preached unto us. 
544. b 30.528. a 20.30.527. a 20.30.40  Gods Word warranted, and made sweet and amiable to his people. 162. a 60. & b 10. what obedience & submission we ought to yield unto it. 7. a 40.56. a 10.250. b 50.60. & 251. all, 182. a 40.113. b 10.1148. a all, 1086. b 50.60.1087. a 10. It is not for nought that the title of spiritual sword is given thereunto. 56. b 20.664. b 60. In what cases it will become easy and understandable unto us. 248. a 50.60. that we ought not to add or to take from it, is proved by God's example. 249. b 10.20.30.40.50.115. a all, 113. b 40. it resembleth him that is the author thereof: read how. 
221. b 40.50  The necessity of having recourse to God's Word. 357. b 10.20.30.40. what we must do, if we mean to enjoy it for ever. 148. b 10.147. b all, 1174. a all. the place where it is to be kept. 473. b 60.474. a 10. how we shun and eschew (as much as we can) to be trained in it. 474. b 10. of what notable things God assureth us therein. 148. b 10. The power thereof in Geneva. 127. a 40. without the same it is not possible to discern good from evil. 123. a 60. what shall betide such as neglect and contemn it. 56. a 50.57. a 40.674. all, 288. a 20.270. b all, 129. b all, 375. a 50.60.484. a all. it is not enough for a man to know it, etc. 111. a 20.294. b 20.1174 b all. the way for the same to have due pre-eminence and authority among us 463. b 40. it is more precious than men's salvation. 
420. b 50.664. a 30.323. b all.  What the word is, according to Saint Paul's sentence. 199. a 30. the meaning how it can bring us to nought 256. b 60. & 257. a 10.452. b all▪ the perfect seal, whereby it hath full authority among us. 256. a 10. that it is the seed of life, and what little reckoning we make thereof. 9 a. 50.119. a 20.30.40.50.60. how it ought to be sown in us. 
125. b 10.  How Gods Word shall work effectually, although we receive it not. 486. b 60. & 487. a 10. what we ought to do when we once know GOD thereby. 146. b 10. it ought to serve us unto two double purposes. 528. b 10.20.30. what some do under pretence that his word seemeth dark. 131. a 10. the rule contained in it is perfection itself. 21. b 40. that the communicating thereof unto us is a matter of great importance. 388. a 10.20.371. a 10. it is our wisdom. 
120. a 60. b 10  how God's Word is said to be our life. 1176. b all, 1197. all, and our food, 354. a 10. b all. of the ministers thereof read page 1190. all. why Moses termeth it a fire▪ a consuming fire, and what is the office thereof. 1188. a 30.40.50.60. b 10.20. Two things for us to consider therein. 1192. a 60. b 10. the preciousness or inestimableness thereof. 1192. all, 1176. all. it must be for an inheritance to the church. 1191. a 60. b all. of casting ourselves down at God's feet, to hear it. 1190 all. 1191. a all, of keeping and receiving the same. 
1174. b all, 1175. a all, 1176. a 10  A comparison between the rain and the word of God. 1176. b 10.20. at what time we have good remembrance thereof. 125. b 10. God doth us a singular good turn, when he vouchsafeth to teach us thereby. 482. a 30.40. what we must not do, seeing it is now a great while ago since we began to bear it, 110. a 10. It must overrule us, and measure all our thoughts. 84. b 20. the cause why it hath not entrance into our hearts. 78. b 10.20 why God calleth men unto him thereby, the same tending nothing to their profit. 
79. a 10.20  Gods word considered in itself is a commission of peace. 78. a 10. The mean to have it redound to our salvation. ●8. a 1●. what we ought to say and report thereof. 78. b ●0. it serveth to condemn the hearers, and to bereave them of all excuse. 77. a 30.40. of itself it is always the savour of life, and how the savour of death. 77. b 10.20.30. we must venture no further than the same will bear us out. 
73. a 40  Gods power after a sort enclosed in his word. 56. b 10.20. it is stained and defiled now a days, and how. 44. a 60. we must content ourselves all our life long with it. 26. a 40.60. God hath showed us all things in it which we ought to do. 23. b 50. the receiving thereof and to trust in GOD are things inseparable. 
55. a 10  To what end Gods word is named a guard. 1174. b 50.60. how it becometh dry and barren, and in whom. 1105. a 40. that it is dew and rain, and how. 1105. b 50.60.1106. a 10. God will have it obeyed above all things. 
21. b 40.24. b 60  The word of God serveth either to salvation or damnation. 1086. b 40.50.60.1087. a 10.20. how and in what order it ought to be delivered. 22. a 50. it is the seed of the uncorruptible life. 9 a 50.190. a all. how we ought to behave ourselves towards those that are afflicted for it. 817. b 10.20. it is the mean whereby God will be known. 921. b 60. the spirit joined together with it, and of such as would divorce them. 678. b 10.20.30. God hath provided that it should be preserved by some mean, and why. 1078. b 40.50.60. God's will was to deal it forth in common unto all. 
1082. b all.  Of the word of faith and the word of the law. 1062. a 10.20. it is not hidden, nor far from us. 1059. b 50.60. it is after a sort unprofitable unto many people: and to whom. 1046. b 30.40.50.60.1047. a 10 until when it lieth hidden in us, & the manner how. 1061. b 10.20.30.40. In what perplexity we be when God taketh it away from us. 1060. a 50.60. b 10. how we shall have it in our mouth and in our heart. 1061. b 10.20.1062. all. why it is called the word of faith. 
1061. b 60.1062. a 10. what a majesty it ought to bear. 182. a 50.    


Words of God.  Why it is said of Moses that we should keep all the Words of the covenant 
10●5. a 10.20.1173. a 60. b all. Look Truth and Voice of God.    


Work of God, and of man.  Of a Work of merit wrought on man's part, & devised by the papists. 
1056. a 30.40  No Work of God so small but aught to move us to acknowledge some token of his majesty therein. 
161. b 10  How meanly we think of God, if he Work after an ordinary manner with us. 
453. b 10  The doctrine of the papists, that we Work together with God reproved. 
1231. b 40.50.60.1232. a 10    


Works of God and of men.  What notable doctrine we have to learn upon these words, that all God's Works are perfect and whole. 
1107. all, 1108. a 10.20  how and in what cases the Works of God are showed unto us without edifying▪ 1016. b 10.20. and how we should bethink ourselves in that case 
ib. 60.1017. a 10  What witnesses God hath left among us of his Works. 
1018. a 50.60  how and in what case God is said to accept our Works, though spotted and blemished. 
321. b 60.322. a 10.940. b 50.60.941. a 10.858. a all, b 10.301. b 10.268. a 40.50  Against the righteousness and merit of Works. 
938. b all, 939. all, 116. b all, 302. a all, 301. b 40.50.267. b 60.268. a 10.112. b 10  Our Works resembled to wine, and in what sense. 
858. a 20  Why God promiseth us reward for our Works. 
323. a 10.176. a 10  Of God's blessing of the Works of men's hands read notable doctrine, 
page 570. b 30.40.50.60.571: a all.  Of such as conclude that faith should proceed of men's Works. 
167. b 30  how and in what sort our Works can deserve. 
519. a 10  What will make our Works accepted at God's hand. 
176. a 10  How we must profit ourselves by all God's Works, either heard or seen. 
161. a 50.60.159. a 60. b 50  What vices or defaults are mingled with our best good Works. 
301. b 10  The consequents of considering Gods Works on the sunday. 
204. b 20.30  God hath set his mark upon all his Works, and what we are taught thereby. 
199. a 10.20.30  We must speak of God with all reverence, specially when his Works come in talk: Read how. 
198. b 40.50  To what end Moses willed the jews to deem well of God's Works. 
357. b 10  An examination even of our best Works proving our guiltiness before God. 
273. b 60  We must be content to see the outleets of God's Works: look on that place. 
356. b 50  Gods Works are incomprehensible, & what job saith of them. 
1143. a 50.60. b 10.20  A cavil of some, which ask how Gods Works can be perfect, and why. 
1107 b 10.20    


Working.  The manner of Gods Working in us. 
26. b 20.30.61. a 50. Look Works.    


World.  What we ought to do in such and so many disorders of the World. 
64. b 50.30. a 40. b 10.31. b 20.30  Christ going out of jerusalem bore the reproach and curse of the whole World upon him. 
30. a 40  We must forsake the World in general, yea & ourselves too, to follow Christ 
30. all.  Poor Christians nowadays counted as the ofscowring of the World. 
30. a 30  The end why we be set and placed in this World. 
3. b 30.118. a all.  What would follow if we should fashion ourselves after the World. 
517. b 40.50.518. a 10  The creation of the World was not known every where to all. 
161. a 20.30  Of such as settle themselves in this World, as though they should never go out of it. 
409. b 10.20  The whole World is consecrated to the service of God at this day. 
280. a 20  All the World is full of error and devilish imaginations. 
146. b 20  How God will have us wayfare through this World. 
53. a 40.140. b 20.409. b 10  The World useth the words Faith and Trust unfightly, and how. 
87. a 60  Causes why the World goes astray, & is ill instructed. 
391. b 30.55. all.  In what wretchedness we are borne, even in respect of the World. 
365. a 30.40. & b 10  Why Moses saith we must not be dismayed for any greatness of the World 
341. b 10  We must keep on still our way in walking through this World: read how. 
340. b 50.60  God hath just reason to blind all the World, and why. 
81. a 40  Of playing the wise man according to the manner of the World. 
76. a 20  What would become of it, if God take all these away out of the World that are not worthy to live in it. 
72. a 40  God will judge the World according as he hath pronounced thereof, & how. 
64. b 40  Not the way of the World, but the way showed us by God's word is to be followed. 
47. a 10.30.46. b 60.48. a 10  We must condemn the whole World as Noah did in his time. 
32. a 20.30  So long as we be in this World, God governeth us: read how. 
181. b 10  None of us cometh into this World by his own power. 
280. a 10    


Worship, both true and false.  Of falsifying the worship of God▪ and that such as do it are cursed. 
927. and 285. a 40.50.543. b 20.134. a 20.30.130. a 30.40.287. b 50.60  What it is to Worship before the Lord God. 
900. b 10.20.30  We can never be at a stay, unless we know well what God it is whom we Worship. 
533. b 50  How it behoved the jews to have resolved themselves in God's Worship. 
508. b 50.60  Whereby we show that we never wi●● what it is to Worship God. 
198. b 10  In what thing touching the Worship of God we differ from the Papists and the jews. 
164. a 10.20.30  The common custom of the East countries to Worship the Sun, Moon, and the Stars, and why. 
139 a 10.20  A most forcible reason and persuasion to confirm us in the true Worship of God. 
148. b 40.50.60. & 149. a 10.285. a 10.20  What they do whom God hath chosen to be his people when they cast themselves down and Worship creatures. 
139. b 10  The proof to know if we worship God with our hearts. 
212. a 20.30▪ 960. a 50 60. b 10  What we must do if we will not Worship strange Gods. 
472. a 10.20  Of the true Worship of God, and in what points the same consisteth. 
435. a 40.50.60. & b 10.134. a 50.60.130. a 30.40.287. b 50.60.285. a all. 269. a 30. 40.50.102. b. 40.187. b 10    


Worshipping.  Of the true service or Worshipping of God, and how chary God is over the same. 
627. b 20.30.40  The Israelites had never such lawless liberty, but that they knew which was the true way of Worshipping God. 
501. a 60. b 20  Of Worshipping God after our own devise, and how he detesteth it. 
472. a 10.20.  Of jacobs' Worshipping of the God of bethel. 
1216. a 40.50.60. b 10. Look Serving of God.    


Worshipped.  The means which Satan hath devised to make the rellikes of holy men and women to be Worshipped. 
1239. b al. 1240. a 10  Wh●● our endeavour ought to be, that God may be universally & perpetually Worshipped. 
267. a 40.50.60. & b 10    


Worthiness.  A view taken of our own estate by way of comparison, to show what Worthiness there is in us that God should favour and love us. 
437. b 20.30.40  diverse reasons demonstrative, that in us there is no Worthiness of salvation or any spiritual benefit. 
421. a 20.30.40. etc. 378. a all.  No Worthiness at all in the jews why God should choose them to be his people, etc. 
40●. a 30.40.50.60. & b 10    


Wrath.  Dreadful examples of God's wrath upon mighty people. 1040. al. 1041. a 1037 b 30. Against what kind of sinners it will never be pacified 1037. b 10.990 b 30.975. b 50.60.150. b 10. How slender we think of it, and that the feeling thereof should so vex us as if hell were open before us. 989 b 50. The remedy which God giveth us to prevent it. 969. a 50.57. a 50.60. God showeth tokens of it when warns are towards in the world. 968. b 30.40 God will make it felt even in the bodies of them that be dead. 
969. b 30.40  Why the holy scripture attributeth Wrath, anger, etc. to God, seeing he is subject to no such affection. 189. a 30.40. Why Moses hath restrained it to three or four generations. 193. a 10.20. What we have to learn in that God compareth it with his mercy. 192. b 50.60. How we be afflicted when we are told of it. 156. a 10. What it was that preserved the jews from feeling thereof with the heathen. 118. a 10. Our prayers be as it were restraints thereof. 394. b 50.395. a 10. A description thereof, and whereunto it is compared. 
1139. b 10.20.40.50  The manifold means that the jews used to provoke God's Wrath. 383. the whole page, and 384. a 10.20.395. a 10. A delay thereof for four hundred years together. 327. b 60. and 328. a 10. Of provoking the same by abusing God's patience too long. 346. a 10. 5●. a 40.50. Signs thereof and how forcible it is. 81. a 10. 55. b 20. In what respects the law was a message of Wrath and of peace. 77. b 50. Of foreseeing the tokens of the same. 
729. a 30.40  The cause why god swore in his Wrath that the carcases of the people should rot in the wilderness. 71. b 60. & 72. a 10. That when all things be at quiet, we must have an eye unto it. 1158. b 30.40.50.60. How we must think of it long before it fall, is told us by comparison. 551. a 50.60. That it is wont to come upon the disobedient. 706. b 40.50. God maketh even Infidels the instruments thereof. 1153. a 30.40.50 How and in what sort we are counseled to give place to Wrath. 
1156. b 60.1157. a 10. b 10. Look Anger.    


Wrist.  What it is to Wrist or hinder right, and who be commonly the way wronged. 
931. b 40.50.60.932. a 20. Look Right and Wrong.    


Wretched.  In what respects we show ourselves very Wretched. 
519. a 30. Look Miserable.    


Wretchedness.  A mirror of man's Wretchedness tending to the beating down of his pride. 
896. a all. & b 10.20.948. b 50. Look Miseries, Calamities & Troubles.    


Writing.  Of this word Writing (as it is meant of the law) and what it importeth. 
1098. a 60. b 10.421. b 30.404. b ●0. 405. a 10 391. all. Look Law of God.    


Wrong.  How they that being in authority, have done Wrong to the poor, shallbe endued before God. 
230. a 50.60  Reasons of common sense to move us to live without doing Wrong to any man. 
219. b 40.50.60.449. al. 220. b 40.50  What God intendeth to show us, when he telleth us that in doing Wrong to any man we assault his majesty, 
220. a 10.20  In what respect we do Wrong unto god through fear. 
74▪ b 20  Why the Israel●●s were commanded to pass by the country of Edom without doing any Wrong, etc. 
67. a 10  What we ought to mark in cases of injury and Wrong done us. 
709. b 60.888. a 50.60. b 10.20  Who they be unto whom we dare offer no Wrong, and why. 
932. a 30.40  No Wrong to be offered unto three kinds of poor people: gods law chargeth it: look who they be. 
862. a 50.60 b all. 863. a 10.932. a 40.50.60. b 10.20. 872.873.876  What we must do, if we intend to refrain from doing Wrong to any man. 
655. a 20  All kind of Wrong and violence forbidden under the name of murder. 
516. a 60. & b 10. Look Violence.    


Wrongs.  How God will have us to use ourselves in taking Wrongs. 
140. b 10. Look Oppression and Usury.     

Y.  


Year.  Of the Year of jubilee, and of the freedom thereof. 
573. b 40.50.60  Of the high solemnity of every seventh Year among the jews: read the place. 
573. b 10.20.30. etc.  How we behave ourselves to godward, when we have a prosperous & fruitful Year. 
468. a 10.20.30  Of the course of the Year, suceession of times and seasons, and the true cause of the same. 
966. a all. 467. a 60. b all. Look Seventh.    


Years.  The compass of fifty Years was called a world. 
591. b 40  Eighteen hundred Years forbearance of the jews for their amendment. 
1137. b 60    


Yesterday.  Yesterday betokeneth all the time that is passed among the hebrews. 
689. b 40    


Yoke of God and of men.  How the law shall become a sweet and light Yoke unto us. 
207. a 50  That the Lords Yoke is amiable and lovely, & so warranted by the words of Christ. 
53. b 50.67. a 30.999. b 20. 30.492. a 30.40  In what respect we refuse God's Yoke. 
217. a 20  In what sort God layeth his Yoke upon us, & how we ought to receive it. 
443. a 30.1218. a 40.50.60. etc. 380. b 50.60  Of Gods threatening of an iron Yoke unto them that disobey him: and what the same importeth. 
999. a 60. b 10. etc.  Of the wooden Yoke which jeremy ware when he threatened captivity to the jews. 
999. a 60. b 10.20. etc.  We must not draw the Yoke with the unbelievers: read that place. 
307. b 50  Why Christ protesteth that his burden is not heavy nor his Yoke hard. 
566. b 40.50  What Yoke it is that God layeth upon the neck of a married man & woman. 
840. b 60. & 841. a 10. etc.  What will betide us, if we cannot find in our hearts to bear God's Yoke. 
153 a 30.141. a 10. Look Afflictions and Chastisements.    


Yokes.  The Yokes that couple us together, what they be. 
308. a 30.40    


Youth.  Notable lessons of instruction for Youth to consider and observe in the Sermon. 
123. and in page 758. b all.     

Z.  


Zabulon.  Traffic and merchandise in the tribe of Zabulon. 1217. a 40.50. b 10.1218. b 20. He was planted by the sea side, and what that giveth us to mark. 1217. a 40. He is blessed of Moses, and how. 1217. a 10. etc. A commendation of him and Isachar. 1218. b 60.1219. a 10. ●0. They were near to Galilee. 
1219. b 40.50. Look Tribes.    


Zeal, both good and bad.  Little Zeal in parents to bring up their children in God's fear. 
215. b 50  A holy Zeal, and not fleshly lust moved Moses to desire to go into the promised land. 
103. a 10  What kind of Zeal is required of us in following and serving of God. 
47. b 10.188. b 40.541. b 50.60.547. a 10. 540. b all. 542. all.  Of an unadvised Zeal in God's matters, and what harm the same doth. 
632. b 20.633. a 10  A kind of Zeal mentioned out of the 69. Psalm, verse 10. 
page 540. a 10  The cause why Moses doth purposely attribute the title of Zeal of provoking folk to the serving of God. 
1219. b 10. 20.30.12●1. a 10  In what respects our Zeal to prefer God's truth shallbe but as the rage of mad folks. 
543. a 10  The frantic Zeal of the Papists, heathens, & jews noted. 
541. a 40.543. b all. 544. a all  What we must do to have the more Zeal unto God's word. 
1191. b 50.60. 119●. a 10  The Zeal of Moses showed, in doing the execution that is read of in Exodus. 
401. a 20. 30.40● and in other things. 144. b 40.400. a 30.1089. a 40. 50.60.1203. a all.  What a kind of Zeal God will give his servants in praying. 
399. a 20  Of the Zeal of Paul wherewith he was lead to the jews his countrymen. 
402. a 10.20  God meant to try the Zeal of the jews, by commanding them to make clean riddance of idols. 
310. a 20  What Zeal there ought to be in them which be taught by God's word. 
1083. b 50  How the Zeal of God's honour and the welfare of his church ought to bear rule in us. 
1097. a 50.60. etc.  Of a kind of Zeal which is commanded us to embrace. 
174. a 40.     
FINIS.   

To the Reader.  
TOuching the use and understanding of this table, this brief advertisement is to be marked; that the first number directeth thee to the page or side of the leaf. The letter (a) leadeth thee to the first column or partition of the page; the letter (b) to the second. The other number noteth the place, where the matter is contained within the page, as it is divided by Decades or Tens; from 10. to 60. This I thought not unnecessary to record, having forgotten to place it in the title of the table.  
FINIS propositi, laus Christo nescia FINIS.   

ANOTHER TABLE OF THE PLACES OF THE OLD AND NEW TESTAment alleged, and properly applied and expounded, by Master john Calvin in his Sermons upon Deuteronomie, of the which the first number noteth the Chapter, and the second the verses of the Books of the Bible, from whence they are taken: and the third number noteth the Pages of this Book. a for the first colum, and b the second.  

Genesis.  chap. ver. page. I. 15 139. a  20 1117. a  26. 186. a  27 186. a  28 186. a   207. b II. 2 749. a   202. b  6 957. b  7 805.  15 206. a  18 838.  21 743. b  23 882. a  24 838. b   841. a III. 7 381. b   1093. a  15 88 b  17 132. a   949.  18 992.  19 859. a  24 749. b FOUR 7 700. a   1066. b  10 692. a   855. b   935. a  19 653. a V. 16 84. a VI 3 394. a  5 200. b   943. a   1036. a  6 1161. a   1189. a  12 357. b  22 979. b   1034. VII. 17 1129. b VIII. 20 501. a   557. b IX. 3 515. b  4 515.   559. b  5 515. b  6 172. a   186. a   210. a   220. a   559. b   580. b   686. a   724. b X. 10 1117. XI. 1 562. b XII. 1 562. b  2 1137. a  3 1170. a  7 453.  19 728. a XIII. 10 92. b  14 346.   479. b XIIII. 20 850. a XV. 1 264 b   464. b  3 315. b  5 152. b   452. a   880. a   1116. b  13 417. b  16 303.   373. a   417.   701. a   728. a   887. b   1074. b   1142. XVII. 1 168. a  6 339. b  7 9 b   157. b   160. a   315. a   415.   417. a   337.   797. b   811.   1113. a   1191. b  10 315.  12 1083. b  20 809. XVIII. 17 180. a  19 9 b   180. a   501. b  20 394. XIX. 24 728. a   1143. b  36 798. a XX. 16 225. a XXI. 10 809.  16 997. b  25 10. a   279.   303.   377. b  30 303. XXII. 2 398. a   523. b  12 523. b  17 152. b  18 984. a   1047. b XXV.  811. a  22 316. a  23 62. a  24 809.  32 847. b XXVI. 5 110. b  16 728. a  19, 279. b  20, 279. b  21 279. b XXVII. 24 1037. a XXVIII. 20 895. b  13 1216. a XXX.  895. b  6 1205. b  11 1222. a XXXI.  895. b XXXII.  895. b  10 100 b XXXIII. 4 809. b  19 377. b XXXIIII. 25 1227. b XXXV. 3 1216. a  22 1193. b XXXVII. 5 1213. a  9 1213. a  18 1212. b  24 1212. b  28 1212. b XXXVIII.  879. b  15, 68 b  29 68 b XLVI. 1 377. b XLVIII. 10 1213. b  13 1214. a XLIX.  1211. b  1 1217. b  3, 4 752. b   1193. b  5 1198. b  6, 7 656. b  8▪ 9 1195. a  10 644. b   645. b   698. a   1184. b  13 1184. b  16 1205. b  19 1222. a  20 1184. b  21 1226. a  

Exodus.  I.  1118. b  16 995. a II. 23 185. a   210. b III. 5 387. b  7 899. a  15, 417. FOUR 22 124. a VI 3 180. a VII. 3 80. b   890. b  8, 985. a  9, 985. a  10 985. a VIII. 7 669. a  19 989. a XI. 2 995. a  3 81. b XII. 7 1002. a  8 600. a  TWO 599. b   604. b  12 595. a  13 603. a  22 603. a  23 1038. a  26 597. b   606. b  36 810. b  39 599. a  43, 600.  44 600. b  46 601. a   602. b  48 600. b XIII. 1 566. b  2 595. a  21 458. a XIIII. 10 715. b  11 383. b   383. b   410.  12 184. a XVI. 3 383. b  4 458. a  7 119. b   678.  15 1020. a  33 355. a XVII.  1201. a  1 291. a  2 383. b  3 184. a  4 409.  6 458. a  7 291. a   407. b   407.   1178. a XVIII. 17 13. a  25. 1241. b  26 621. a XIX. 1, 610. b  2 610. b  3, 1237. b  5, 6. 209. a   464. b  6 160. a   165. b   426. b   458. b   658. b   984.   1094.   1136. b  9 1087. b  13 1014. b  16 130. a   611. a   1014. a  18 130. a   1188. a  18, 254. a  19 254. a XX. 2 870. a  7 94. a  8 587. b  12 759.   1203.  18 254. a   673. a  18, 1014.  19 131. a  19 673. a  20 673. b XXI. 6 591. a  13 685. a  15 760. a  22, 707. b  23 707. b XXII. 10, 194. a  11 194. a  26 575. a  27 59 a   575. a   855. a XXIII. 20 1023. a  22 1002. a   1170. a  27 71. a XXIIII. 7, 418. b  8 418. b  18 1237. b XXV. 8 269. b   289. a   308. b   336. b   538. b   601. a  18 138. a  40 502.   509. b   893. b   1175. a   1200. a XXVII. 20 502. b XXVIII. 1 640. a  9 502. b  12 458. b   502.   1200. a  14, 1198.  15 1198. a  21 502.  33 502. b  35 502.  36 502. b   990. b  37 1199. XXIX. 45 289. a XXXI. 2 134. a  13, 200. b  17 200. b XXXXII. 1 389.  2 403. a   424. a  4 424. a   424. b  9, 1144. b  10, 1144. b  11, 1144. b  12, 1144. b  13, 1144. b  14 1144. b  15 423. b  17, 403. a  18 403. a  25 396. a   478 a   1151. b  27 401. a   1203. a  28 111. a  29 306. a   401. a  32 400. b   401. b   1089. a  34 1006. a XXXIII. 11 105. b  19 167. b   318. b   404. a   1149. b XXXIIII. 1 1132. a  6 116. a   1075. a  9 1139. b  29 1237. b  30 403. b   1188. a  33 403. b  

Leviticus.  I. 3 765. a  4 765. a VII. 2 550. a IX. 22 1185. b X. 1 502. b  3 188. b XVI. 4 502. a  15, 264. b XVIII. 4 464. b  5 112. a   181. b   301. a   763. b XIX. 12 94. a  16, 236. a  17▪ 236. a  23, 356. a  24, 719. b  25 719. b XXIII. 10, 356. a  14 356. a  17 609. a  22 833. b  24 612. a  27 612. a XXV. 6 573. b  10 879. a   893. a  23 574. a   591. b  28 697. a  29 573. b  30 572. b  38 572. b XXVI. 8 989. b  11, 289. a  12 289. a  17 55. b  19 867. a   958.  21 964. b  26 353. b  34 444.  36 55. b   478 a XXXV. 8 508.  

Numbers.  I. 46 1187. b II. 2 336. a  3 1195.  17 336. a VI 23 1185. b  24 428. a XI. 1 458. b  3 407. b  4 383. b  6 409. a   1020. a  18 105. b  31 383.  32 458.  33 259. a   291.   409. a   458.   1120. b  34 407. b XII.  848. a  3 1101. a  5 1087. b  6 851. XIII. 2 31. a  31, 31. a  32 32. a XIIII. 2 410. b  4 410. b   411. b  9 1023. a  10 46. b  11 43. a  14 1087. a  18 150. b   304. b   320.  21 188. b  23 1120. b  29, 1183. b  30 1183. b  31 72. a  34 48. a XV. 20 356. a  32, 202. a  35 202. a XVI. 1 656. a  31 851. a XVII. 5 656. a  8 459. XVIII. 20 1211. b  21 429.   1211. b XX. 2 49. a  10 49. a   1097. a   1201. b  11 1020. a   1120. a  12 48. b   97. b   1073. a XXI. 22 798. b XXII. 5 802. a  6 798. b XXIII. 10 1171. a  19 807. b XXV. 1 744. a   1020. a  6 400. a  9 226. b   1120. b XXXI. 15 744. a XXXII.  1219. b  4 1222. b  11, 183.  20, 183. a  23 183. a  27 94. a  28 1120. b XXXV. 3 890.  6 687. a  15, 172. a  22 172. a  33 172. b   220. a  

Deuteronomie.  I. 13, 620. b  14 620. b  17 623. a   1202. a  31 116. a  35 384. b  37 97. a   103. b   1178. a II. 4 71. a  18, 798. a  19 798. a  24, 64. a  32. 64. a III. 21 125. a  25 1237. a FOUR 2 258. b  6 289. b   300. b   525. b  7 102. b   370. b   371. a  8 299. a   370. b   1043. b  9 1032.  11 162. a   248. a  12 162. a   371. a   921. a  13 251.  15, 425. a  16 425. a  19 1068. b  20 166. b   185. b   286.   315. a  24 375.   1139. b   1188. a  32 102. b  33 917. a  34 102. b  36 162. a  37 102. b   268. b V 9 727.   1128. a  10 156. b   168. a   317. b   326. a  14 339. b  18 149. a  22 927. a  32 113. b   249. b   289. b   1057. b VI 1 327. a  2 327. a   1027. b  5 143. a   317. b   434. a  7 472. b  8 391. a   472. b   1079. a  13 195. b  14, 330. b  15 330. b  24, 693. b  25 693. b VII. 7, 8 424. b   437. a   1117. a  16 342. a   1074. b VIII. 4 458. a  17 860. a   958. b   1021. a   1218. a  18 964. b IX. 12 403. a X. 3 927. a  9 496. b  12 192. a   143. a   525. b  16 1053. a  17 19 a   102. a XI. 18, 1247. a.  19 1247. a  21 490. a XII. 2 549. b  5, 6 565. a   1218. a  8 294. b   306. a  9, 551. a  10 551. a  12 600. b  19 656. a  30 1147. b  32 113. b   262. b   306. a   423. b   543. b   629. b III. 1 632. a  2 680. b  3 669. b  5 391. b  6 632. a  14 621. b XIIII.  902. a XVI. 2 640. a  18 644. a XVII. 1 108. a  7 236. b  17 743. b XVIII. 7 718. b  9 732. a  21 534. a XIX. 4 172. ●  5 173. b  11 699. b XXI. 1 516. a   688. b  18. 213. b  23 1063. a XXII. 6 560. b XXIII. 4 888. b  21 94. a  24 865. a XXIIII. 12, 575. a  15 230. a   877. a XXVII. 1 1204. a  4 1080. b  12 486. b  16, 197. b  20, 197. b  24 197. b  26 197. b   245. a   254. b   301. a   487. b   674.   905. b XXVIII.  1150. b  1 1025. b  2 963. b   1049. a  7 968. b  9 263. a  12 1234. a  15 1038. a  21 1037. b  23 353. a   958. a  28 997. b  30 984. b  37 660. a  44 988. a  62 1049. b  66 1142. a XXIX. 4 1061. a   1149. b   1165. b  11 1081. a  29 1059. a   1143. b XXX. 2 1052. b  6 260. a   441. b  11 461. b   1035. a  12 461. b   1100. b   1190. b  13 461.  14 1175. a  15 530. a   944.   958. b   1132. b  19 12. a   530. a   663. b   684. b   1104. a   1175. b  20 212. a XXXI. 7 640. a  18 642. b  21 170. a XXXII. 1 147. b   370. b  2 370. b  4 357. b  8 63. a   67. b   280.   369 a   698.  10 715. a   888.  11 40. b   1094. b  15 17. a   154. a   279.   348. b   362. a   1020.   1069.  17 343. b  21 151. b  23 964. b  30 55. b   478 a  34 1003. a  35 306. a  39, 189. a  46 649. a  47 1181. a  50 1235. b  51 1073. a   1201. a  52 1073. a XXXIII. 5 1229.  8 1227. b XXXIIII. 6 1184. a  7 106. a  10 5. a   118. b   258.   266.   389.   917. b   1088. b   1098. b   1181. b  

josué.  I. 2 640. a  6 209. b  5 826.  7 642. b II. 9 478 b VI 26 70. a VII. 19 382. a  25 344. b IX. 19 94. a X. 12, 395. b  13 395. b XI. 2 995. a XIIII. 2 1217. a XX. 1 685. b  7 685. b XXI. 3 508. a XXII.  918. b XXIII. 13 229. b   480. a  13 305. a XXIIII. 2 1129.   1132.  20 913. a  25 1026.  

judges.  II. 17, 639. b  18 639. b III. 8 479. b VII.  1150. b  5. 720. b  6  VIII. 27 311. b XIII. 1 479. b XIX. 25 1210. a XX.  1210. a  15 1210. a  

1. Samuel.  I. 5 646. a  20 646. a  30 851. a II. 25 81. b III. 1 665. b FOUR 19 1205. b VIII.  1072. b  7 645.  20 981. a IX. 1 1195. X. 1 1192. a XV.  890. b  21 305.  22 158. b   188. a   267.   294.   300. b   305. b   343. a   374. a   380. b   392.   443. b   496. a   5●4.   565.   828. a   828.  23 267.   294. b   671. a  27, 670. b  28 670. b XVI. 7 19 b   221. a   225. b   447. a   561. b  11 951. XXV. 10 951. XXVIII. 7 670. XXX●. 4 981. b  

2. Samuel.  VI 6, 425.  7 425. a VII. 10, 480. a  11 480.  13 480.  14 999.   1047. VIII. 11 646. b   654. a   1197. XI.  951. XII. 12 977. b XV.  951. b  4 646. XVI. 7 951. XXI. 15 951. b   1197. a XXII. 31 296. b  

1. Kings.  I. 52 687. b VI 13 538. b VIII. 13 539. b IX. 11 1219. X. 7 1197.  27 653. a XI. 1 744. a  4 653. a  24 654.  36 648. XII. 4 654.  26 364. b  28 919. a XV. 14 311. XVII. 20, 118. b  21 118. b XVIII. 37 93. a XIX. 8 389.   919.  10 872. b XX. 33 328. b  42 307. a XXII. 15 807. a  20 82. b  44 311. b XXXII. 21 669.  

2. Kings.  V 10 848. a VI 25 997. b X. 30, 462. b  31 462. b XII. 3 311. b XIIII. 4 311. b XV. 12 462. XVII. 4 651. b  6 647. XVIII. 5 362. a XIX. 7 651. b XX. 13 362. a XXII. 8 1247. a XXIIII. 13 654. b XXV. 21 647. b  

1. Chronicles.  XVI. 36 456. a XXII. 8 220. a   516. a   686. a  14 654. a XXV. 1 428. XXVIII. 3 686.  9 241. a  

2. Chronicles.  II. 19 848. b VI 18 1215. b  24 58. a  30 194. b   141. a   285. b VII. 14 59 a XX. 6 712.  12 712. b  15 712. b  20 712. b XXII. 8 172. b XXVIII. 3 172. b XXXIIII. 14 1079.  

job.  I. 6 669 b  21 233. a II. 10 348. a FOUR 18 245. b IX. 10 1143. b XII. 18 215. XIII. 14 1010. a XIIII. 2 1237. a  5 1237. a XXVI. 14 356. b XXIX. 15 906. a XXXV. 6, 7 358. a   381. a   436. a   570. a XLI. 16 198. a   446. a  

Psalms.  I. 2 250. a II. 4 510. a  6 280.  7 418. a   647. b  8 268. b   280. a  9 999. b  10 537. a  12 150. b   269. a   648. b   667. a   1137. b III.  960. a FOUR 6 1220. b  7 992. a V. 8 118. a  12 1219. b  13 1090. b VI 7 1008. b VII. 10 221. a   221. a  11 141. a  13 292. b VIII. 3 1145. a  7 135. a   186. a   207. b   436. a IX. 3 162. a X. 5 1231. b  6 1157. b XI. 5. 298. b  7 298. b XII. 3 820. b  6 872. b XIIII. 3 483. a XV. 2, 218. b  4. 224. b  5 936. b XVI. 2 128. b   241. a   358. a   381. a   436. a   571. a   610. a   619. a  5 290. b   658. b  10 1198. b  11 469. b   992. a XVII. 7 1121. a  14 325. a  15 469. b XVIII. 4 1106. a  5 235. b  12 957. b   958. b  17 1139. b  27 444. a   444. a  28 364. a XIX. 2 1001. a  8 202.   212. b   213. a   248.   266.   1060. b  9 202. a   1148. a  10 202. a  11 317. b   435. a   654. a   694. a   1192.  13 49. b   340.   831. b   1155. b   1156. a   1178. b XX. 2 335. b  8 335. b XXII. 11 365.  13 92. b XXIIII. 7 197. a XXV. 9 248. XXVI. 2 241. XXVII. 3 335. XXVIII. 2 570. XXX. 6 951. b   988. b  9 1048. b XXXI. 6 194. b   285. b   286. a   1007. b XXXII. 1, 2 268. a  5 155. a  9 965. b  10 964. a XXXIII. 1 668. b  4 190. a   657. a  6 354. b  7 1117.  9 372. a  12 937. a  15 349. b  16, 28. b  17 28. b  21 335. XXXIIII. 6 619.  8 476.  15 79. b   222. b   236. a XXXVI. 1 1126. a XXXVII. 1 989. a   1171. b  2 369.  5 1148. b  6 787. a  9 1158. a XXXIX. 1 217. a  5 554. a XL. 6 186. b   556. a  7 592. b   1017. a  8 794.  13 186. b XLI. 1 988. b XLIIII. 4 279. a XLV. 11 495. XLVII. 5 1111. XLVIII. 10 1106. b XLIX. 12 752. a L. 1 102. a  5 128. b   158. b  10 358. a   436. a  13 820. a  14 158. b   272. a  15 122. b   155. a   270.   272. a  16 128. b   319. b   908.  23 558. LI. 6 88 b   393. b   416.   1086. b  7 416. b  19 448. liv. 8 576. a LVI. 7 738. a LVIII. 8 75. b LXII. 10 374. b   776. LX●V. 4 657. a LXVIII. 9 162.  12, 654. a  13 654. a LXIX. 10 188. b   540. a   542.  12 49. a  23 954. a LXXII. 5 1196. a  10 537. a   654. a  11 537. a  15 653. a  17 43. b LXXIII. 2 988. a  5 361. b   1169. b  6 361.  12 320.  17 989. a  22 989. a LXXIIII. 12 1124. a LXXVIII. 10,   11   25 355. a   384.   1020. b  34 551. a   1162. a  36 551. a  49 669. b  67 496. b LXXX. 16 300. a LXXXI. 8 1050. a  11 484. b   619. a LXXXII. 6 644. b   1113. LXXXIII. 15 374. b LXXXIIII. 10 418. a LXXXV. 10 296. a LXXXVI. 5 155. a  15 969. a LXXXIX. 31, 384. b  32, 384. b  33 384. b XC. 1 1230. a  3 150. b  4 1129. a   1130. a  5 75. b  10 1241. a XCI. 1 1230. a  2 40. a  11 291. b   1908. a   1123. a  13 334. b XCIIII. 9 349. b   1155. a XCV. 6 377. b  7 45. a   293. b   910. b  8 61. b   293. b   525. a  9 1057. a  10 383. a  11 92. b   347. b XCVI. 6 1179. a XCVII. 1 146. a  3 146. a  4 162. a  5 146. a   162. a   337. b C. 3 1113. b CII. 8, 9 192. b  12 1073. a  17 192. b CIII. 8 304. b   320. a   337. a   393. b   975. b  13 317. a   858.   1131. b  14 317. a  20 1187. b CIIII 14 782. a  15 469. a  22, 207. a  23 207. a  27 383. b   877. a  28 341. b  29 341. b   1048. a   1071. a  30 1021. a CV. 6 315. a  18 1213. a  25 76. b.   80. b  38 960. a  41 1120. a CVI 23 395. a  30 400. a  31 400. a CVII. 14 300. a  15 300. a  34 921.   1093. b  35 1116. b  37 921. a CIX. 17 80. a CX. 2 647   648. b  3 721. b   794. a CXI. 7 328. a CXII. 1 925 CXIII. 5 510. a CXIIII. 7. 162. a CXV. 3. 146. a   1107. a   1215. b  4 102. b   146. a  5 135. a  8 102. b CXVI. 6 624.  9 169. b   187. b  10 276. b   487  11 171. b  12 1124  15 374. CXVII. 2 22. b   181. a CXVIII. 17 118. a  26 1185. b CXIX. 1 925. a  16 1058. b  18 1043. a  31 747. b  36 652. a  37 652. a  104 563. b  109 1010.  130 1060  142 181. a  151 357. CXXVI. 1 1048. a CXXVII. 1. 570.   953. a  2 134. b   367. a   570. b   845. b   958.  3 953. CXXVIII.  756.  2 292.   345. b CXXX. 3 906. b  4 468. b   763. b  7 275. b   275. b CXXXI. 13 269. b   289. b  14 269. b   275. b   289. b CXXXII. 10 418. a  13 499.  14 336.   415. a   492. a CXXXIIII. 1 660. a CXXXVII. 4 660. a  6 801. b  7 69. b CXXXVIII. 4 537. a  8 8. a   35. a   415. a CXXXIX. 20, 731. b  21 731. b CXLI. 3 747. CXLIII. 2 763.   905.   906.  6 957. b CXLV. 8, 156. b  9 156. b  17 357. b  18 59 a   123. a   1148. b  19 155. a   157. b   291. b   398. a CXLVI. 6 181. a CXLVII. 9 383. b  

proverbs.  I. 7 266. b   1112. b  16 961. II. 17 225. a   225. a VIII. 15 2. b   642. a  16 642. a  31 261. a IX. 10 266. X. 12 237. a XI. 20 631. b XII. 10 770. a XVI. 13 1212. a  14 925. b XVII. 15 305. b   329. a   708.   762. a XIX. 17 857. a XXI. 1 75. a   477. b  13 585. b XXV. 2 397. a   1178. a  22 80. a XXVIII. 1 478 a   1009. a   1010. a  14 965. b   1010. b   1034. b  26 1112. b XXX. 9 282. a  

Ecclesiastes.  II. 26 623. a FOUR 17 188. IX. 2 987. b XII. 1 1083. a  14 128. a  

isaiah.  I. 2 147. b   1139.  3 775. b  5 1150. b  6 117. a  8 986. b  9 45. b   152. b   439. b   1210.  12 300. b   944. b  13 894. b  15 226. a   516. a   741. b   797.  23 230. a  24 969. a   1005.   1153. b II. 3 457.   647.   665. a   671. b   889. a   1219. a  4 671. b III. 9 924. b  15 782. b V 1 1153. b  2 1205. b  4 676. a  24 1188. b  25 151. a  26 619. b   668. b VI 2 183. b   254. b   1108. a   1121. b   1216. a  5 194. a  9 77. a  10 1205. b  20 741. a VII. 1 1214. b  2 1214. a  13 118. b  12 713. b  14 500 b   642. a VIII. 18 336. b   663. a   984. b IX. 4 720. b   1150. a X. 12 1153. a   1160. a  20 1049. b  22 45. b   436. b XI. 1 1004. b  2 405. a   1018. b  6 712. a XII. 2 996. b  5, 6. 300. a XIII. 8 1158. b  10 1229. a XIIII. 12 1113. a XV.  817. b XVI. 3 817. a XIX. 1 146. a   185. a  14 81. a   524. a  19 509. a XXII. 12 1034. a  13 1034. a  14 1307. a XXIII. 24 509. XXV. 4 734. b  9 146. a   147. a   269. b   485. b   960. b XXVI. 9 117. a  27 534. a XXVIII. 1, 2 150. a  10 903. a  11 1061. b  12 684. b  15 150. b   320. a   980.   1037. b XXIX. 10 524. a  11 4. a   1061. b  12 1061. b  13 250. a  14 526.  15 169. b   985. XXX. 1 712. b  2 55. a  15 338. b  21 391. b   684. b  24 663. b XXXI. 3 651. b   713. b XXXIII. 1 230. b  6 655. b  19 979. a  22 525.   945. a XXXV. 3 36. a XXXVII. 33 93. b XXXVIII. 15 59 b   294. a XXXIX. 2 362. a   654. b  6 654. b XL. 6, 7 129. a   616.  8 1174. a  15 135. b  18 134. b   372. a  25 134. b  27 169. b  33 1143. a XLI. 8 1073. a  23 534. a   669. XLII. 1, 2 363. a  3 290. a  7 1018. b  8 197. a   270. b   490. b  13 1056.  18 123. b  19 270.  20 123. b   124. a XLIII. 3 808. a  7 917.   1065. b   1113.  21 1065. b  26 380. a  31 1. a XLIIII. 9 1043. a  15 136. a XLV. 7 964. a  8 157. a  9 157. a  16 102, b  ●9 1043. b   130. b   529. a   543. a   1046. a   1059. b   1078 a   1147. b  21 101. a  23 216. b XLVIII. 11 197. a  20 888. a  22 907. a XLIX. 7 537. a  8 154.   484. a   910. b  15 41. a   116. a  23 537. a   655. b LI. 1 315. b   453   1116. b  2 168. b   315. b   453   1116. b  17 1153. a  21 988  22 1010. b   1153. a LII. 4 810. a  5 984. a  11 427. a   888. a LIII. 2 765. a  4 1018. ●  5 763. a liv. 13 678. a   1083. a LV. 3 515. a  4 637. b  6 154. a  10. 1176. a  11 270. a LVI. 11 521. b LVII. 3 797.  21 1158. b LVIII. 1 1242. a  7 68 a   210. a   516. a   580. a   610. b   724. b   750. b   772. a   867. b  13 210. a   251. b   339. b LIX. 1 1151. b  3 226. a  7 961.  16 1123. b  19 320. a  21 674. b   677. a LXI. 1 718. a   1175. b  2 718. a   1175.  3 1175. b LXIII. 10 1052. a   1095. a   1149. a   1156. a LXIIII 1 184. a  3 184. a  4 1063. b LXV. 1 298. a  10, 270. a  11 270. a  15 286. a  23 58. a   98. b   122. b   155. a LXVI. 1 618. a   894. a  2 183. b   199. b   250. b  5 183. b   199. b   662. a  21 425. b   426. b   658. b  

jeremy.  I. 5, 7 253. a  10 1208. b  19 1208. b II. 2 253. a  5 1095. a   1112. a  6 1246. b  10 488. b   1041. b   1131. a  11 148. b   488. b  13 1110. a  21 119. a   619. b FOUR 1 1050. a  4 222. a  5 93. b  3 194. b   225. b   284. b   434. b   580. a   936. a   1220. a  8 444. b  26 580. a VII. 4 43. b   147. b   498. ●  11 688. a  12 498. b  21 381. a IX. 1 401. a   991. a  23 4511  24 979. X. 2 669. a  8 136. b XI. 13 250. a  20 241. a XII. 1 1109. a  3 319. a  16 195. b XIII. 23 58. a XIIII. 22 102. b XVI. 16 1136. a  17 170. a XVII. 10 194. b   241. a   285. b  21 202. a  22 202. a  24 202. a  25 457. a  27 573. a  28. 202. a XVIII. 2 1161▪ a XIX. 3 456. b   1001. a   1039. a XXII. 19 970. XXIII. 14 1153. XXVI. 8 538. b  11 538. b XXVIII. 9 534. a   538. a   681. a  14 999. b XXXI. 9 133. b  15 1210. b  18 93. a  28 314. a  31 132. b  32 404. a   421. b  33 132. a   404. a   421. a   912. a   959. b   1029. a   1054. b   1175. b  34 483. b XXXII. 2 93. b  18 861. b   1143. b  39 260. a   519. b XXXIIII. 11 588 XXXVI. 26 483.  29 483. b XLII. 15 991.  16 991. XLIIII. 18. 1043.  

Ezechiel.  FOUR 16 353. a   986. a V. 16 353. a VI 1, 2 113. a X. 18 498. XI. 19 252.   255. a   260. a   404.   421. b   519.   611. a   612. a   959.   1069.   1175. b XIIII. 16 938. a XVI. 3 442. a   797.  8 1119. a  20 1110.  46 1153. b  49 1154. a  61 634. b XVIII. 2 189. b  4 861. b   1040. a  19 189. b  20 104. a   1143. a  21 306. a  23 152. a   155. b XX. 11 153. a   181. b  1●▪ 207. b   587. b  13 153. a   573. a  18 489. a   1041. b  21 201. a  39 117. b   272. b   490. b   1132. a XXII. 8 201. a XXV. 12 69. XXXIII 31 323. XXXIIII. 4 113. a XXXVI. 26 404.   421. b   1054.   1175. b  27 261. b   519.   959 XXXVII. 26 132. b   611. XLVII. 9 611. b  

Daniel.  II. 38 214. a VII.  1185.  10 589.   835. b VIII.  1155. b IX. 5 416. b   991. a  20 991. a  

Hosee.  I. 7 1150. a II. 5 154. b  7 1164. a  8 1164. a  9 1164. a  21 353. a   957.   1105. b  22. 353. a FOUR 15 1216. a VI 6 450. b   577. a  7 609. b X. 8 1161. a  

joel.  I. 13 1027. b II. 30 45. a  31 1210. a  32 1004. b III. 16 257. a  

Amos.  III. 6 964. b FOUR 1 92. b   659. b  4 1216. a V. 19 963. b VIII. 11 665. b IX. 1.2, 963. b  3.4 953. b  

Abdias.  XI.  69. b XVII.  70. a  

jonas.  II. 5 118. a  

Nahum.  I. 2, 3 188. b  

Michee.  I. 4 184. a II. 11 534. b III. 1 580. a  2, 3 580. a FOUR 3 7●●. a  4 1011. b V 2 1213. b VI 3 34. a   196. b  

Habacuc.  I. 13 1109. a II. 1 374. a  3 338. b   1158. b  4 338. b   988. b  18 136. b  20 146. a III. 3 1186. b  

Sophonias.  I. 5, 6 19● b  8 774. b  

Aggee.  I. 8, 362. a  9 362. a II. 7 3. a   45. b   131. b   388. b   672. b  13 820. ●  

Zacharie.  I. 3 909. a  16, 362. a  17 362. a  20 67. b II. 2 799. a  4 612. a  8 173. a   1121. a V. 3 230. a   345. b  ● 230. a XII. 10 198. a   1140. a   1155. a  

Malachi.  I. 2 62. a   63. a   316.   809. a  6 113. b   185. b   275. a   358. b  11 819. b  13 630. a  14 630. a II. 7 508. a   564. b   926.   1014. a   1079. a  10 129. a  15 652. b   749. b   749. b  16 837. a   841. a III. 8 571.  17 858. a FOUR 2 312. b   527. b  4 125. b   258. b   665. b  6 1191. b  

Matthew.  I. 23 308. b   336. a III. 9 393. a  16 504. b  17 302. b   765. b FOUR 1 919. b  2 269. b   389. b  3 664. b  4 352. a   353. a   353. b  7 291. b   527. b V 39 873. b  17 163. b   181. a  18 163. b   181. a   200. a   202. a   247. a   252. a   344. a  19 693 a  21 220. b  22 220. b   239. a   934. b  28 225. b   241. b   710. b  33 94. a  34. 195. b  35 140. b  37 196. a  38 710. a  44 327.   330. a   695.   710. b   724. b   874.   1157. b  45 141. a   303. a   327. a   809.   1198. b  46 710. a VI 2 856. b  3 857. a   900. a  4 569. b   577. a   582. b   610. b  5 700. b  9 99 a   1182. b  11 985.  12 1234. b  14 201. b  ●0 1148. b  21 606. a   924. a  23 1045. b  31 355. b  33 209. a   345. b   1182.   1221. a VII. 2 975. b  7 101. a   103. b   298. a   529. a  9 103. b   116. a  11 305. b   752. b  12 231. a   251. b   824. b   827. a   862.   886. a  13 578. a VIII. 11 1139. a  17 1018. b IX. 13 610. a   852. a X. 14 56. a   727. a  27 126▪ b   666. b   770.  29 1091. a  38 409. b  40 56. a XI. 11 666. a   676. a  13 666. a  28 157. b   1170. a  29 474. a   1170.  30 443. a   492. a   566. b XII. 7 578. a   610. a XIII. 17 180. b  19 474. a  24 28. a  29 835. a  31 28. a XV. 4 218. a  5 218. a  6 218. a   262. b  14 521. b   664. a  18 814. b XVI. 4 1125. b  18 1122. b  19 806.  24 332.   407. b   461. b   950. b XVII. 3 389. b  5 22. a   181. a   302. b   666. a   677. a XVIII. 6 50. a  15 700. a  16 700. a  18 718. a  20 336. b   512. b   606. b   705. a   900. b   1027. a   1081. b XIX. 5 229. a   743. b   840. a  6 115. a   127. b   749. a  8 750. a   836. a   838. a   841. b  9 792. b   836. b   839. b  10 843. b  11 829. b   840. b  19 140. b  29 321. a   925. a XX. 15. 190. a XXI. 9 764. b  22 97. a  43 148. b XXII. 37 112. a   243.   272. b   371. a XXIII. 5 276.   784. a  9 129. a   213. b  23 212. a   517. a   693. b   814. b   885. b  25▪ 517. a  26 517. a  37 41. a   281. a   338. a   969. a   1122. a XXIIII. 24 534.   535. b XXV. 33 129. a  40 569. XXVI. 11 585. b  26 93. a   299. a   1056. a  28 299. a  60, 239.  61 239. b XXVII. 24 740. a  25 692. a  45 257.  46 1063. a  51 257.   919. b XXVIII. 18 481. a   481. b   441. a  19 181. a   258. a   268. b   505. a   666. a  20 500 b   607. a   815.   1004. a  

Mark.  II. 7 93. a VII. 27 1191. a IX. 42 50. a XI. 24 97. a XII. 30 272. b XVI. 15 181. a   181. a  

Luke.  I. 6 905.  16 93. a  17 1191.  74 1. a   171. a  75 171. a   1012. b  78 854. II. 9, 257. a  10, 257. a  11 257. a FOUR 41 257. a V. 21 93. a VI 25 612. a   1171. b  35 582.   827. b  39 521. VIII. 6 1019. IX. 23 201. b  35 21. a   256. X. 5 77. a  16 256. a   256. a   258. a   431. b   469.   1190. b  24 180. b   676.   1059. b  27 272. b XI. 9, 298.  10 298. a  19 529.  28 1057. b XII. 3 126. b  7 685. a  35 605. a  47 289.   471. b  48 289. b   1133. b XIIII. 26 1203. a XV 17 612. a XVI. 5 49. a  15 294. b   376. a   1025. b  16 666. a  22 971. a XVII. 2 50. a  7 267. b   518. a   594. a   942. a  9 594. a  10 900. b XVIII▪ 1 414.  2 399. a   414. b XIX. 22 1096. a XX. 38. 738. a XXI. 19 733.   888. b XXII. 17 505. b  19 505. b XXIII. 30 1009. a  31 988. b   1144. a XXIIII. 50 429. a   739. a   1185. b  51 4●9. a  

john.  I. 1 481. a  12 798. a  13 798. a   880. b  16 301. b  17 1061. a  18 269. b  29 187. a  51 466. a III. 14 29. a  16 167. a  33 487▪ a   929. a FOUR 14 1125. b  20 918. b  21 268. b   269. a  22 509. a  23 797. a   894. b   1220. b  24 135. b   139. b   145. a   217. b   220. b   221. a   223. b   251. b   927. a   928. a  25 665. b V 22 196. b  23 296. a  24 257. a  25 257. a VI 32 1020. b  44 1054. a  46 1083. a  51 93. a   505. b   512. b  53 299. a   512. b  54 299. a   336. b  55 299. a   336. b  56 299. a VIII. 11 790. b  33, 1136. b  34 1136. b  36 605. b  56, 629. a  57 629. a X. 27 323. b   461. b  28, 534. a  29 534. a XI. 25 512. b   1138. a XII. 11 55. b  14 55. b  16 55. b  30 55. b  31 55. b.   536. a   1229. b  46 1018. b  48 1100. XIIII. 2 1063. b  6 312. b  13 485.  15 192. a  19, 604.  20 604. a  30 88 a XV. 3 312. a  15 180. a   1031. b XVI. 8 1100. a  11 953.   1121. a  12 121. a   666.  13 666.  20 1007. XVII. 5 481. a  12 606. a  19 502. b  21 336. b XVIII. 9 532. a XIX. 36 602. b XX. 21 806. a  22 405. a  

Acts.  I. 4 739. a  9 607. a  24 170. a II. 1 610. b  3 504. b  4 600. b  23 765. b  24 1063. a  31 765. a III. 18 665. b  21 765. a  25 1137. a FOUR 28 765. b VI 4 1207. b  8 414. b VII. 38 1187. b  44 502. b   796. a  48 894. a  51 385. a   442. b X. 34 19 a XI. 18 306. a XII. 23 334. a   870. a   985. b XIII. 45 1017. b XIIII. 16 958. a  17 958. a   1018. a XV. 20 516. b   559. b  21 559. b XVII. 24 135. a  25 358. a  28 135. a   153. b   199. a   272. a   336. b  29 135. a XIX. 6 1244. b XX. 28 181. a   298. b XXII. 3 242. a XXIII. 12 829. a XXVI. 18 186. b  

Romans.  I. 2, 282. a  3 482. a  4 35. b   41. b  5 81. b   928. b  8, 9 118. b  16 78. a   81. b  19 81. a  20 199. a   357. b   371. a   403. a   412. a   699. a   1015. b  21 101. b   135. a   485. b   545. a  22 122. a  23 171. a  24 81. a  25 140. b  26 81. a  28 81. a   486. a   524. a  32 134. a II. 2 376. b  4 280. b   291. a   730. a   793. a   802. a   969. a   1135. a   1136. a  5 58. a   328. a   1037. b  6 321. a  12 146. b   266. a   370. b   910. a   963. a   1018. b   1133. a  15 302. b  16 266. a III. 4 171. b   193. b  9 90. a   112. a  10 301.  14 961. a  19 112. a   940. a   1119. b  20 295. b   300. a   300. b  21 300. a  22 246. b   270. a   298. b   298. b  23 246. b   270. a  24 270. a   298. b   301. b  26 370. a  27 301. a FOUR 9 376. b  11 440. a  14 939. b   943. b  15 77. b   112. a   300. a   482. a   1053. b   1061. b  16 300. a  17 420. b   316. a   1138. b  18 337. b   373. b  19 166. a  20. 373. b  21 373. b  22 301. a  25 35. b  26 1236. a  29 376. b V 1 1011. a  2 1053. b  5 1008. b  8 142. a  10 142. a   187. a   319. a   326. b  12 142. a  14 186. b  15 370. a  17 432. a  18 319. a  19 418. b   676. a VI 1 323. b  2 112. a   325. b  3 421. a  4 93. a   137. a   200 b   399. a   302. b   316. b   441. a  5 166. b   200. b   302. b   605. b  6 36. a   200. b   206. a   302. b   605. b  8 1236. a  12 247. b   503. b  13 503. b  14 112. a  17 847. b   1053. b  18 114. b   140. a VII.  283. a  5 374. b  4 193. b  7 2●●. b   687. a   1061. b  9 242. a  10 131. a   610. b  12 179. b  14 131. a   179. b   207. a   268. a   301. b   464. a   483. a   483. b   605. b  15 203. a   207. a   263. b   911. b  17 270. a  18 267. a   270. a  19 203. a   479. b  22 464. b  23 405. a   434. a   464. b   479. b   503. b   605. b  24 246.   906. a VIII. 2 114. b  6 132. a   140. a   376. a  7 37. b   88 a   114. a   132. a   191. a   200. b   201. b   207. a   144. a   257.   322. a   376. a   411. a   417. a   480. a   483. a   721. b   727. a  8 228. b  9 405. a  11 35. b  14 62. b  15 62. b   192. a   358. a   556. b   611. a   674. a   836. b   1114. b  16 62. b   167. a  23 35. a  26 325. a  28 334. a   1089. a  29 334. a   335. a   341. b   375. a   950. b  30 451. b   464. b  31 88 b  32 186. b  38 1123. a IX. 3 402.  4 124. a  7 316. a   797. b   1110. b  11 168.   169. a   377. b  12 68 a   316. a  13 62. a  15 167. b   318. b   1149. b  19 372. a XI. 4 112. a   164. a   269. a   405. a   1062. a  5 112. a   181.   301. a  6 1061. a   1062. a   1100. b  7 29. b  8 463. b   1061. b  9 941. b  10 310. b   1096. a  13 105. a  14 397. a   417. b  17 346. a  17 87. a   397.  19 151. b   1137. a   1137. a  16 170. b  17 124. a   148. a   170. b   797. b  21 1041. a   1139. a   1141. a  24 798. a  29 1047. b  33 1143. a  34 1143. a XII. 1 346. a   426. a   445. a   454. b   556. b   593.   596. b   630. a   794. b   820. a   820. b   900. a   1073. b   1202. b  2 963. a   1058. a  3 131. a   522. b  4 51. b  5 94. b   95. a  6 611. b   680. a   926. a  16 214. b  17 785. a  18 79. b   87. a   725. a   953. b  19 306. a   695. b   800. b  20 80. a  21 724. b   733. b XIII. 1 19 a   213. a   215. a   218. a  2 214. a   216. a   218. b   579. a   642. b  4 305. b   308. a   620. a   712. a  5 218. b  8, 214. b  9, 231. b  10 231. b  14 511. a   616. b XIIII. 7 186. b   1073. b  8 171. b   186. b   553. b  9 186. b   489. b   553.   593. a  10 49. b   1178. b  13 510. a  23 446. a   502. b XV. 16 426. a   428. a XVI. 20 88 b   340. b   477. a  

1. Corinthians.  I. 9, 177. b  10, 177. b  12 177. b  25 1107. b  26 537. b  27, 51. a  29 51. a  28 454. a   1138. a  28 420. b  30 420. b II. 5 388. b  8 481. a  14 664. a   1015. b III. 1 110. a  2 249. a  7 369. a  9 82. a  16 289. b   308. b   336. a  18 76. b  19 120. b FOUR 2 258. b   261. b   49. b  4 285. b  5 194. b.   284. b   289. b   286. a  7 314.   378. a  9 722. a  13 30. a   977. b  16 47. b V 2 84●. b  5 50. b   325. a   793. a   850. b  6 198. a   546. a   548. b  7 597. b   602. b  8 603. b  10 308. a   556. b   743. b  11 771.  13 636. b VI 2 288. b   1152. b  9 788. a   933. b   1211. a  11 234. a   240. b  12 559. b  15 226. a   289. b   405.   793. a   934. a  18 226. a   229. b  19 225. b   289. b   405. b   427. a   493. a   557. b   619. a   744. b   934. a  20 226. b   229. b VII. 2 749. b  4 840. a  5 227. b  7 227. b  9 227. b   229. a  11 876. b  14 1191. b  17 829. b  20 186. b  23 847. b  24 186. b  29 844. b  30 430. a   511. a   658. b  31 950. b  34 225. b   229. b VIII. 4 130. b   160. a  5 130. b  6 730. b   454. a IX. 7 583.  9 739. b  10 770. a   877. b  11 514. b  13 429. b   564. b   658. a  14, 514. b  15 514. b  17 7. b  22 363. b X. 2 41. b  6 93. b   116. b   787. b  8 226.  9 1123. b  11 45. b   73. a   83. b   168. b   431. b   459. b  12 625.  13 59 a   87. b  17 505. b  20 343. a  23 559. b  31, 198. b  32 198. b   553. b XI. 5 773. a  19 529. a  24 299. b   894. a  31 143. a   382. a   448. a   487. b   634. b   689. a   701. b   966. a  32 50. b   143. a XII. 3 683. b  4 166. a  7 611. b  13 93. a   137. a   210. a   592. a  19 657. b  21 94. b  27 95. a   336. b  28 926. a XIII. 5 240. a  12 182.   249. a   461. b   618. b   952. b   1173. b XIIII. 12 95. a  16 1207. b  24 239. a  25 239. a   936. a   967. a  29 678. a  38 1046. b XV. 3 200. b  10 175. b   193. b  12 126. b  15 241. a  16 1200. b  20 35. a  33 227. a   343. b  56 112. a  

2. Corinthians.  I. 12 1171. a  24 1098. b II. 4 414. b  9 1063. b  15 77. b   484. a  16 77. b   79. a   484. a   1047. a   1071. b   1105. a III. 3 112. b   132. a   252. a   255. a   405. a   422. a   436. b   483. b   518. b   611. a   653. b  5 912. a   943. a   1024. a   1053. b   1175. a   1201. a  6 405. a   429. b   483. b   610.   653. b   1130. a  7 3. a   131. a   403. b   610. b   1053. b   1100. a   1130. a  8 131. a   1130. a  11 181. a   252. a   436. b  13 131. b   403. b  14 123. b   403. b   986. b   1200. a  15 164. a   182. b  16 123. b  18 56. b   111. a   121. b   124. a   131. b   163. b   182. b   270. a   338. b   474. a   485. b   504. b   537. b   628. b FOUR 4 485. b   504.   628. b   667. b   1016. a  5 422. a  7 156. a   717. b   1190. b  8 1008. b  10 359. a  13 487. a V. 1 616. a  4 617. b  6 312. b   340. b   430.   604. b   615.   1005. b  8 604. b  10 1178.  17 1054.  18 158. a   973.   1028. b  19 158. a   187. a   676. a   718. a  20 77. b   158. a   429. a   727. a  21 550. a VI 2 910. b   978. b  5 466. b  14 307. b  16 289. b   313. a   556. b   619. a   797. a  17 427. a   812. b VII. 1 556. b  8 612. a  10 1179. b VIII. 14 866. b   867. b  21 904. a IX. 7 192. a   275. a   581. a   606. a   830.   867. b  10 577. a X 4 56. b   239. a   918. a  5 239. a   667. a  6 239. a XI. 2 270. b   392. a  14 124. b   535. a  24 876. a XII. 7 104. b   1163. a XIII. 1 637. b   701. b  

Galathians.  I. 8 684. a  13 242. II. 19 201. a  20 201. a   208. a III.  939. b  7 797. b   797. b  10 245. a   464. b   487. b   905. b   938. a  11 464. b  13 167. b   196. b   763. a   940. a  16 880. a  19 5. b   252. a   300. a   675. b   1187. b  22 300. a  23 1055. b  24 812. b  27 93. a   210. a   336. b   421. a  28 210. a   592. a   727. b   744. a   822. a  29 4. a FOUR 1 465. b   550. a   556. a   609. a   612. b  2 344. b   780. b   1055. b  4 168. b   466. a   600. a   940. b  5 600. a  6 167. a   336. b   556. b  11 559. b  12 673. b  30 809. a V. 1 114. b  4 611. a   612. b  9 536. a   546. a   548. b  12 536. a  13 344. b  17 203. a VI 1 237. b   239. b  2 770. b  10 580. a  14 203. a  

Ephesians.  I. 2 283. a  4 10. b   171. a   296. a   301. b   318. a   378. a   431. b   1117. a  5 182. b   283. a   296. a   300. a   316. a   676. a  6 296. a   300. a   302. b   321. b   439. a  7 319. a  9 167. a   298. b  10 168. b   186. b  13 164. b   167. a   186. b   313. a   116. b  14 167. a   182. b   420. a   1118. a  17 563. b  18 563. b  22 22. a  23 349. a II. 1 1024. a  2 88 b   332. b   503. b  3 90. a   169. a   186. b   189. b   257. b   365. a   420.   421. a   428. b   440. b   556.   603. a   727. a   1189. a  5 142. a   169. a  6 169. a   319. a   1063.   1094. a  8 166. a   283. b   370. a  9 295. b   301. b   370. a  10 296. a   301. b   377. b   421. b   1113. b  12 124. a   148. b   170. b   186. b   186. b   289. b   312. a   503. b   556. b   727. a   797. b  13 124. a   556. b   658. b  14 283. a   438. b   576. b   611. b   744. a   995. b   1011. a  15 163. b   181. a   200. a   252. a  16 772. a  17 77. b   158. a  18 798. a  19 131. a   797. b   869. a  22 14. b III. 12 130. b   914. a  15 214. a   489. b   540. a   592. a   998. a   1130. b FOUR 2 214. b  5 126. b  7 95. a   302. a   359. a   405. b  8 675. a  10 14. b   815. a  11 126. b   675. a   926. a  12 95. a   126. b  13 604.   606.   797. a  14 527. b   544.   664. b   1132. b  15 181. b   604. a  16 604. a  17 120. b  18 120. b   123. b   186. b   664. a  19 907. a  23 299. a   557. b  24 130. b   299.   557. b  26 689. a  27 689. a  5 116. b   234. a  6 116. b   226. b   706. b   788. a   1002. b  11 239. a   407. a   842. b  17 563. b  21 214. b  22 229. a  23 677. a  25 229. a   750. b  26 93. a   137. a   299. a   313. a   50●. a   1081. a  27 299. a  28 750. b  29 750. b  30 166. b   223. b   339. b   349. a   604. a   629. a   815. a VI 1 213. b   213. b   215. a  2 217. a   759. a   1203. b  4 215. a   216. b   757. b  5 213. b   216. b   218. b  6 216. b   218. b  9 215. b   587. b   591. a   594. b  11 90. b  12 38. a   55. b   74. a   87. a   332. b   477. a   503. b   528. a   721. b   889. b  13 145. b   477. a  15 77. b   726.  16 528. a  17 90. b   528. a   544. b   664. b  

Philippians.  I. 5 170. a  6 8. a   35. a   170. a   296. b  18 805. a  21 1089. a II. 7 185. b   196. b   210. a   390. b   481. b   1063. a  9 389. a   481. b   641. a  10 197. a   216. b   389. a   1063. b  12 75. a   70. a   282. a   1024. b   1054. b  13 11. a   26. b   112. b   170. a   260. a   377. a   405. a   566. b   1054. b  15 1099. a  17 739. a III. 5, 6 242. a  12 181. b   464. b   906. b  15 130. b FOUR 7 611. b  11 1126. b  12 359. b  

Colossians.  I. 6 268. b  13 212. a  ●3, 300. a  14 300. a  15 182. b   269. a   269. b   1062. b   1071. b   1137. b   1200. a   1216. a  16, 389. a  17 389. a   648. a  19 1137. b  20 428. b   432. a  21 88 a   132. a   1051. b   1189. a  22 599. b  28 125. b   177. b  29 1137. b II. 3 182. b   911. a   1062. b  9 41. b   131. b   138. b   163. b   239. b   289. b   481. a   485. b   607. a   661. a   815. a   1137. b   1216. a  10 14. b   1056. a  11 205. a   605. a   648. a  12 93. a   201. a   205. a   300. b   316. b   441. a  13 170. a  14 170. a   181. a   200. a   202. b   205. a   206.   252. a   505.   556.   559.   560.   764. b   764. b  15 170. a   340.  16 555.  17 200. a   202. a   202. a   206. a   252. a   269. a   336. a   388. b   403. b   405. a   425.   426. b   429. a   454. b   502.   545. a   505. a   509. b   593.   597. a   611. a  20 201. a   206. a  23 389. b   1025. a III. 1 93. a   594. b  2 35. b  3 36. a   51. a   605. b  5 332. b  6 1040. b  9, 132. b  10 132. b  11 167. b  12 867. b  14 868. a  18, 229. a  19 229. a  20 213. b  21 216. b  22, 213. b  23 218. b FOUR 1 19 b   215. b  

1. Thessalonians.  II. 12 182. b FOUR 13 553. b V 3 151. a   320. a   979. a   1034. b  5, 6 563. b  

2. Thessalonians.  II. 9 535. b  10 535. a   535. b  11 82. b   153. b   669. b   983. a   1046. b  12 531. a   669. b III. 3 341. a  15 731. b  14 850. b  

1. Timothy.  I. 4 522. b  5 217. b   221. a II. 1 396. a  2 215. a   215. b   224. a   872. a  4 660. b   772. a  8 611. b  9 774. a  15 1206. a III. 14 1244. b  15 229. a   253. a   1141. a   1159. b  16 138. b   185. a   186. a   240. a   389. b   471.   545. a   606.   607. b   629. a   640. b   815. a   1199. b   1178. FOUR 2 255.  4 124. a  5 549. a   564. b   567.   719. a  8 90. b   264. b   325. b   465. b   950. b   1221. a V. 8 732. a   1203. b  24 547. b   633. a   699. b VI 9 132. a  10 132. a   652. a   1036. a  16 130. a   160. b  17 363. b  

2. Timothy.  1. 7 358. a   918. a  9, 187. a  10 187. a  12 318. a   1180. a II. 2 1080. a  13 192. b   397. b   506. b  19 197. b   1038. b   1091. a  25 306. a  26 186. b III. 7 672. a   1061. a  16 1044. a   1083. a   1173.  17 650. a FOUR 3 1172. a  

Titus.  I. 15 227. a   325. b   344. a   512. b   711. a  16 937. b II. 11 11. a  12 224. a III. 9 522. b  10 536. a  11 642. a  

Hebrews.  I. 1, 2 131. b   249. b   371. a  2 163. b   182. b   481. a   505. a   642.   719. a  3 182. b   269. a   269 b   354.   481. a   504. b  4 1206. a  5 647. b  8 641. a   642.  13 641. a  14 476. b   1123. a II. 2 1114. b  9 765. b  13 663. b  14 212. a   340. b  17 642. a III. 2 1185. b  5 666. a   666.  6 675. b  7 45. a  13 525. a FOUR 3 202. a  7 61. b   525. a   910. b  8 209. b  9 1005. b  10 202. a  11 209. b  12 221. b   704. b   935. a   936. a   1070. b   1181. a   1188. a  13 128. a   221. b   704. b   1188. a V. 1 424. a  2 424. a  4 1076. b  5 849. a  6 426. b   429. a VI 4, 5 150. a  13 1168. a  16 194. a  19 357. VII. 18, 252. a  19 252. a  19 299. b  24 270. b   3●6. b   603. b  25 674. a VIII. 1 326. b  5 299. b   426. a   502 b   509. b   796. a   1175. a   1200. a  6 133. a   378. b  8 181. a  9 181. a  10 912. a  13 181. a IX. 7 299. a  8 252.   264. a   502. a  10, 163. b  11 163. b   187. a   418. a   607. a  11 629. a   640. b  12 418. a  13 264. a  14 171. a   264. a   418. a   603. a  15 186. a  19 418. b   649. a  20 418. b   649. a  22 264. a  23 465. b  24 426. b   431. a  25 629. a  26 311. a   509. a  27 676. a  28 465. b X. 3 299. a   302. a  4 660. a  18 299. a  19 426. b   658. b   1204. a  20 26. a   603. b   658. b   742. b   1204. a  28 675. b  29 675. b  30 306. a   1160. b  31 189. a   939. b   1166. a  37, 338. b  38 338. b XI. 1 1149. a  2 133. a  4 501. a  7 57 a   729. a   1148. b  9 27. a   377. b   453, a  12 166. a   299. a  13 10. a   27. a   99 b   431. b   465. b   490. a   615. b   950.  14 431. b  16 99 b   186. a   407. b   430. a   431. a   490. a   604. b   604. b   615. a   1005. b XII. 1 35. a   701. b   1131. a  9 355. a  11 637. b   999.  12 36. b  15 402. b   546. a   636. a   731. a   1032. a  18 132. b   152. a   255.   1139. b  22 132. b  25 742. a  26 3. a   131. b   388. b  29 375. a XIII. 3 826.  4 228. a   788. a   788. a   844. a  7 47. b  12 30. a   723. a  14 1236. a  15 630. a   820. b  16 517. a   569. b   581. b   585. b   609. b   619. b   852. b  

james.  I. 5 625. b   1111. b  6 97. a   396. a  6, 7 98. b   417. b  14 244.   943. b  15 246. a  17 39 a   189. a   300. b   369. a   1088. a   1230. b  19 768. b  21 675. a   1082. a  10 30●. a   693. b   763. b  11 115. a   630. b  1 937. a   999. a  13 638. a III. 17 561. b FOUR 5, 6 240. b  4 526. a  12 526. a   945. a   1223. a  16 418. a  17 395.  20 237. b  

1. Peter.  I. 2 83. a   302. b   603. a  3, 1064.  4, 5 532. a  4 186. a  7 61. b  10 440. a   554. b  11 666. a  12 180. b   249. a   349. a  15 1064. b   1174. b  17 19 a  18 142. a  19 186. b  23 1073. a   1130. b  24 129. a  24, 181. a  25 181. a II. ● 140. b  3, 4 326. b  9 142. a   160. a   426. b   619. a   658. b   920. b   ●60. a   984. b   1094. a   1202. b  11 140. b  13, 213. b  14 214. a   308. a   305.   620. ●  17 223. b  18 213. b  20, 349. a  21 349. a  21 359.  24 763. a III. 5, 277. b  6 277. b  5, 229. a  7 229. a  9 140. b  11 79. b  19 241. b FOUR 3 563. b  5 221. a  8 237. a  12 155. b   349. b  13 349. a  17 988. b V 3 113. a  4 118. b  6 394. a   1161. a  8 88 a   124. b   169. b   339. a   477. b   503. b   721. b  9 90. ●   140. b   145. b  

2. Peter.  I. 10 300. a III. 8 1129. a   1130. a  

1. john.  I. 7 163. b   246. a   299. a   596. a   603. b   630. a II. 1 419. a   485. a   676. a  23 269. a   545. a III. 2 486. a  15 173. a   219. a   221. a   306. b   516. b   560. a   686. a   934. a   936. a  17 86●. b  20 191. b   385. b   935. b   1156. a  22 291. b   395. a FOUR 1 977. b  20 852. b V 4 527. a  14 395.  19 200. b  20 1042. b  

jude.  I. 9 1237. b  10 1146. a  25 129. a  

apocalypse.  I. 5 35. a XIIII. 13 321. a  
FINIS.